The Literary Remains of Samuel Taylor Coleridge Volume I Part 26

If ever it were allowable, in this ease it was especially so. But these general observations, without meditation on the particular times and the genius of the times, are most often as unjust as they are always superficial.

(Hayley, p. 133. Hayley is speaking of Milton's panegyric on Cromwell's government:-)

Besides, however Milton might and did regret the immediate necessity, yet what alternative was there? Was it not better that Cromwell should usurp power, to protect religious freedom at least, than that the Presbyterians should usurp it to introduce a religious persecution,--extending the notion of spiritual concerns so far as to leave no freedom even to a man's bedchamber?

(Hayley, p. 250. Hayley's conjectures on the origin of the 'Paradise Lost':--)

If Milton borrowed a hint from any writer, it was more probably from Strada's Prolusions, in which the Fall of the Angels is pointed out as the n.o.blest subject for a Christian poet.[1] The more dissimilar the detailed images are, the more likely it is that a great genius should catch the general idea.

(Hayl. p. 294. Extracts from the 'Adamo' of Andreini:)

"Lucifero. Che dal mio centre oscuro Mi chiama a rimirar cotanta luce?"

"Who from my dark abyss Calls me to gaze on this 'excess of light?'"

The words in italics (single quotation marks: text Ed.) are an unfair translation. They may suggest that Milton really had read and did imitate this drama. The original is 'in so great light.' Indeed the whole version is affectedly and inaccurately Miltonic.

(p Ib. v. 11.) Che di fango opre festi-- Forming thy works of 'dust' (no, dirt.--)

(Ib. v. 17.) Tessa pur stella a stella V'aggiungo e luna, e sole.--

Let him unite above Star upon star, moon, sun.

Let him weave star to star, Then join both moon and sun!

(Ib. v. 21.) Ch'al fin con biasmo e scorno Vana l'opra sara, vano il sudore!

Since in the end division Shall prove his works and all his efforts vain.

Since finally with censure and disdain Vain shall the work be, and his toil be vain!

1796. [3]

The reader of Milton must be always on his duty: he is surrounded with sense; it rises in every line; every word is to the purpose. There are no lazy intervals; all has been considered, and demands and merits observation. If this be called obscurity, let it be remembered that it is such an obscurity as is a compliment to the reader; not that vicious obscurity, which proceeds from a muddled head.

[Footnote 1: These notes were written by Mr. Coleridge in a copy of Hayley's Life of Milton, (4to. 1796), belonging to Mr. Poole. By him they were communicated, and this seems the fittest place for their publication. Ed. ]

[Footnote 2: The reference seems generally to be to the 5th Prolusion of the 1st Book.

'Hic arcus ac tela, quibus olim in magno illo Superum tumultu princeps armorum Michael confixit auctorem proditionis; hic fulmina humanae mentis terror. In nubibus armatas bello legiones instruam, atque inde pro re nata auxiliares ad terram copias evocabo. Hic mihi Caelites, quos esse ferunt elementorum tutelares, prima ilia corpora miscebunt'.

(sect. 4.) Ed. ]

[Footnote 3: From a common-place book of Mr. C.'s, communicated by Mr.

J. M. Gutch. Ed.]

LECTURE XI. [1]

ASIATIC AND GREEK MYTHOLOGIES--ROBINSON CRUSOE--USE OF WORKS OF IMAGINATION IN EDUCATION.

A confounding of G.o.d with Nature, and an incapacity of finding unity in the manifold and infinity in the individual,--these are the origin of polytheism. The most perfect instance of this kind of theism is that of early Greece; other nations seem to have either transcended, or come short of, the old h.e.l.lenic standard,--a mythology in itself fundamentally allegorical, and typical of the powers and functions of nature, but subsequently mixed up with a deification of great men and hero-worship,--so that finally the original idea became inextricably combined with the form and attributes of some legendary individual. In Asia, probably from the greater unity of the government and the still surviving influence of patriarchal tradition, the idea of the unity of G.o.d, in a distorted reflection of the Mosaic scheme, was much more generally preserved; and accordingly all other super or ultra-human beings could only be represented as ministers of, or rebels against, his will. The Asiatic genii and fairies are, therefore, always endowed with moral qualities, and distinguishable as malignant or benevolent to man.

It is this uniform attribution of fixed moral qualities to the supernatural agents of eastern mythology that particularly separates them from the divinities of old Greece.

Yet it is not altogether improbable that in the Samothracian or Cabeiric mysteries the link between the Asiatic and Greek popular schemes of mythology lay concealed. Of these mysteries there are conflicting accounts, and, perhaps, there were variations of doctrine in the lapse of ages and intercourse with other systems. But, upon a review of all that is left to us on this subject in the writings of the ancients, we may, I think, make out thus much of an interesting fact,--that 'Cabiri', impliedly at least, meant 'socii, complices,' having a hypostatic or fundamental union with, or relation to, each other; that these mysterious divinities were, ultimately at least, divided into a higher and lower triad; that the lower triad, 'primi quia infimi,'

consisted of the old t.i.tanic deities or powers of nature, under the obscure names of 'Axieros, Axiokersos,' and 'Axiokersa,'

representing symbolically different modifications of animal desire or material action, such as hunger, thirst, and fire, without consciousness; that the higher triad, 'ultimi quia superiores,'

consisted of Jupiter, (Pallas, or Apollo, or Bacchus, or Mercury, mystically called 'Cadmilos') and Venus, representing, as before, the [Greek (transliterated): nous] or reason, the [Greek: logos] or word or communicative power, and the [Greek: eros] or love;-that the 'Cadmilos' or Mercury, the manifested, communicated, or sent, appeared not only in his proper person as second of the higher triad, but also as a mediator between the higher and lower triad, and so there were seven divinities; and, indeed, according to some authorities, it might seem that the 'Cadmilos' acted once as a mediator of the higher, and once of the lower, triad, and that so there were eight Cabeiric divinities. The lower or t.i.tanic powers being subdued, chaos ceased, and creation began in the reign of the divinities of mind and love; but the chaotic G.o.ds still existed in the abyss, and the notion of evoking them was the origin, the idea, of the Greek necromancy.

These mysteries, like all the others, were certainly in connection with either the Phoenician or Egyptian systems, perhaps with both. Hence the old Cabeiric powers were soon made to answer to the corresponding popular divinities; and the lower triad was called by the uninitiated, Ceres, Vulcan or Pluto, and Proserpine, and the 'Cadmilos' became Mercury. It is not without ground that I direct your attention, under these circ.u.mstances, to the probable derivation of some portion of this most remarkable system from patriarchal tradition, and to the connection of the Cabeiri with the Kabbala.

The Samothracian mysteries continued in celebrity till some time after the commencement of the Christian era. [2] But they gradually sank with the rest of the ancient system of mythology, to which, in fact, they did not properly belong. The peculiar doctrines, however, were preserved in the memories of the initiated, and handed down by individuals. No doubt they were propagated in Europe, and it is not improbable that Paracelsus received many of his opinions from such persons, and I think a connection may be traced between him and Jacob Behmen.

The Asiatic supernatural beings are all produced by imagining an excessive magnitude, or an excessive smallness combined with great power; and the broken a.s.sociations, which must have given rise to such conceptions, are the sources of the interest which they inspire, as exhibiting, through the working of the imagination, the idea of power in the will. This is delightfully exemplified in the 'Arabian Nights'

Entertainments', and indeed, more or less, in other works of the same kind. In all these there is the same activity of mind as in dreaming, that is--an exertion of the fancy in the combination and recombination of familiar objects so as to produce novel and wonderful imagery. To this must be added that these tales cause no deep feeling of a moral kind--whether of religion or love; but an impulse of motion is communicated to the mind without excitement, and this is the reason of their being so generally read and admired.

I think it not unlikely that the 'Milesian Tales' contained the germs of many of those now in the Arabian Nights; indeed it is scarcely possible to doubt that the Greek empire must have left deep impression on the Persian intellect. So also many of the Roman Catholic legends are taken from Apuleius. In that exquisite story of Cupid and Psyche, the allegory is of no injury to the dramatic vividness of the tale. It is evidently a philosophic attempt to parry Christianity with a 'quasi'-Platonic account of the fall and redemption of the soul.

The charm of De Foe's works, especially of 'Robinson Crusoe', is founded on the same principle. It always interests, never agitates. Crusoe himself is merely a representative of humanity in general; neither his intellectual nor his moral qualities set him above the middle degree of mankind; his only prominent characteristic is the spirit of enterprise and wandering, which is, nevertheless, a very common disposition. You will observe that all that is wonderful in this tale is the result of external circ.u.mstances--of things which fortune brings to Crusoe's hand.

[Footnote 1: Partly from Mr. Green's note. 'Ed.']

[Footnote 2: In the reign of Tiberius, A. D. 18, Germanicus attempted to visit Samothrace;--'illum in regressu sacra Samothrac.u.m visere nitentem obvii aquilones depulere.' Tacit. 'Ann.' II. e. 54. Ed.]

NOTES ON ROBINSON CRUSOE. [1]

(Vol. i. p. 17.) But my ill fate pushed me on now with an obstinacy that nothing could resist; and though I had several times loud calls from my reason, and my more composed judgment to go home, yet I had no power to do it. I know not what to call this, nor will I urge that it is a secret overruling decree that hurries us on to be the instruments of our own destruction, even though it be before us, and that we rush upon it with our eyes open.

The wise only possess ideas; the greater part of mankind are possessed by them. Robinson Crusoe was not conscious of the master impulse, even because it was his master, and had taken, as he says, full possession of him. When once the mind, in despite of the remonstrating conscience, has abandoned its free power to a haunting impulse or idea, then whatever tends to give depth and vividness to this idea or indefinite imagination, increases its despotism, and in the same proportion renders the reason and free will ineffectual. Now, fearful calamities, sufferings, horrors, and hair-breadth escapes will have this effect, far more than even sensual pleasure and prosperous incidents. Hence the evil consequences of sin in such cases, instead of retracting or deterring the sinner, goad him on to his destruction. This is the moral of Shakspeare's 'Macbeth', and the true solution of this paragraph,--not any overruling decree of divine wrath, but the tyranny of the sinner's own evil imagination, which he has voluntarily chosen as his master.

Compare the contemptuous Swift with the contemned De Foe, and how superior will the latter be found! But by what test?--Even by this; that the writer who makes me sympathize with his presentations with the whole of my being, is more estimable than he who calls forth, and appeals but to, a part of my being--my sense of the ludicrous, for instance. De Foe's excellence it is, to make me forget my specific cla.s.s, character, and circ.u.mstances, and to raise me while I read him, into the universal man.

(P. 80.) I smiled to myself at the sight of this money: "O drug!" said I aloud, &c. 'However, upon second thoughts, I took it away'; and wrapping all this in a piece of canva.s.s, &c.

Worthy of Shakspeare!--and yet the simple semicolon after it, the instant pa.s.sing on without the least pause of reflex consciousness, is more exquisite and masterlike than the touch itself. A meaner writer, a Marmontel, would have put an (!) after 'away,' and have commenced a fresh paragraph. 30th July, 1830.

(P. 111.) And I must confess, my religious thankfulness to G.o.d's providence began to abate too, upon the discovering that all this was nothing but what was common; though I ought to have been as thankful for so strange and unforeseen a providence, as if it had been miraculous.

To make men feel the truth of this is one characteristic object of the miracles worked by Moses;-in them the providence is miraculous, the miracles providential.

(1 P. 126.) The growing up of the corn, as is hinted in my Journal, had, at first, some little influence upon me, and began to affect me with seriousness, as long as I thought it had something miraculous in it, &c.

By far the ablest vindication of miracles which I have met with. It is indeed the true ground, the proper purpose and intention of a miracle.