The Literary Remains of Samuel Taylor Coleridge Volume I Part 37

the 'Ferdinandia', &c. &c.--Flattery's plaister of Paris will crumble away, and under it we shall read the names of Herschel, Piozzi, and their compeers.

SENSE AND COMMON SENSE.

I have noticed two main evils in philosophizing. The first is, the absurdity of demanding proof for the very facts which const.i.tute the nature of him who demands it,--a proof for those primary and unceasing revelations of self-consciousness, which every possible proof must pre-suppose; reasoning, for instance, 'pro' and 'con', concerning the existence of the power of reasoning. Other truths may be ascertained; but these are certainty itself (all at least which we mean by the word), and are the measure of every thing else which we deem certain. The second evil is, that of mistaking for such facts mere general prejudices, and those opinions that, having been habitually taken for granted, are dignified with the name of common sense. Of these, the first is the more injurious to the reputation, the latter more detrimental to the progress of philosophy. In the affairs of common life we very properly appeal to common sense; but it is absurd to reject the results of the microscope from the negative testimony of the naked eye.

Knives are sufficient for the table and the market;--but for the purposes of science we must dissect with the lancet.

As an instance of the latter evil, take that truly powerful and active intellect, Sir Thomas Brown, who, though he had written a large volume in detection of vulgar errors, yet peremptorily p.r.o.nounces the motion of the earth round the sun, and consequently the whole of the Copernican system unworthy of any serious confutation, as being manifestly repugnant to common sense; which said common sense, like a miller's scales, used to weigh gold or ga.s.ses, may, and often does, become very gross, though unfortunately not very uncommon, nonsense. And as for the former, which may be called 'Logica Praepostera', I have read in metaphysical essays of no small fame, arguments drawn 'ab extra' in proof and disproof of personal ident.i.ty, which, ingenious as they may be, were clearly antic.i.p.ated by the little old woman's appeal to her little dog, for the solution of the very same doubts, occasioned by her petticoats having been cut round about:--

If it is not me, he'll bark and he'll rail, But if I be I, he'll wag his little tail.

TOLERATION.

I dare confess that Mr. Locke's treatise on Toleration appeared to me far from being a full and satisfactory answer to the subtle and oft-times plausible arguments of Bellarmin, and other Romanists. On the whole, I was more pleased with the celebrated W. Penn's tracts on the same subject. The following extract from his excellent letter to the king of Poland appeals to the heart rather than to the head, to the Christian rather than to the philosopher; and, besides, overlooks the ostensible object of religious penalties, which is not so much to convert the heretic, as to prevent the spread of heresy. The thoughts, however, are so just in themselves, and expressed with so much life and simplicity, that it well deserves a place in these Omniana:--

Now, O Prince! give a poor Christian leave to expostulate with thee.

Did Christ Jesus or his holy followers endeavour, by precept or example, to set up their religion with a carnal sword? Called he any troops of men or angels to defend him? Did he encourage Peter to dispute his right with the sword? But did he not say, 'Put it up'? Or did he countenance his over-zealous disciples, when they would have had fire from heaven to destroy those that were not of their mind? No!

But did not Christ rebuke them, saying, 'Ye know not what spirit ye are of?' And if it was neither Christ's spirit, nor their own spirit that would have fire from heaven--Oh! what is that spirit that would kindle fire on earth to destroy such as peaceably dissent upon the account of conscience!

O King! when did the true religion persecute? When did the true church offer violence for religion? Were not her weapons prayers, tears, and patience? did not Jesus conquer by these weapons, and vanquish cruelty by suffering? can clubs, and staves, and swords, and prisons, and banishments reach the soul, convert the heart, or convince the understanding of man? When did violence ever make a true convert, or bodily punishment, a sincere Christian? This maketh void the end of Christ's coming. Yea, it robbeth G.o.d's spirit of its office, which is to convince the world. That is the sword by which the ancient Christians overcame.

The theory of persecution seems to rest on the following a.s.sumptions.

1. A duty implies a right. We have a right to do whatever it is our duty to do.

2. It is the duty and consequently the right of the supreme power in a state to promote the greatest possible sum of well-being in that state.

3. This is impossible without morality.

4. But morality can neither be produced or preserved in a people at large without true religion.

5. Relative to the duties of the legislature or governors, that is the true religion which they conscientiously believe to be so.

6. As there can be but one true religion, at the same time, this one it is their duty and right to authorize and protect.

7. But the established religion cannot be protected and secured except by the imposition of restraints or the influence of penalties on those, who profess and propagate hostility to it.

8. True religion, consisting of precepts, counsels, commandments, doctrines, and historical narratives, cannot be effectually proved or defended, but by a comprehensive view of the whole as a system. Now this cannot be hoped for from the ma.s.s of mankind. But it may be attacked, and the faith of ignorant men subverted by particular objections, by the statement of difficulties without any counter-statement of the greater difficulties which would result from the rejection of the former, and by all the other stratagems used in the desultory warfare of sectaries and infidels. This is, however, manifestly dishonest and dangerous, and there must exist, therefore, a power in the state to prevent, suppress, and punish it.

9. The advocates of toleration have never been able to agree among themselves concerning the limits to their own claims; have never established any clear rules, as to what shall and what shall not be admitted under the name of religion and conscience. Treason and the grossest indecencies not only may be, but have been, called by these names: as among the earlier Anabaptists.

10. And last, it is a 'pet.i.tio principii', or begging the question, to take for granted that a state has no power except in case of overt acts.

It is its duty to prevent a present evil, as much at least as to punish the perpetrators of it. Besides, preaching and publishing are overt acts. Nor has it yet been proved, though often a.s.serted, that a Christian sovereign has nothing to do with the eternal happiness or misery of the fellow creatures entrusted to his charge.

HINT FOR A NEW SPECIES OF HISTORY.

"The very knowledge of the opinions and customs of so considerable a part of mankind as the Jews now are, and especially have been heretofore, is valuable both for pleasure and use. It is a very good piece of history, and that of the best kind, namely, of human nature, and of that part of it which is most different from us, and commonly the least known to us. And, indeed, the princ.i.p.al advantage which is to be made by the wiser sort of men of most writings, is rather to see what men think and are, than to be informed of the natures and truth of things; to observe what thoughts and pa.s.sions have occupied men's minds, what opinions and manners they are of. In this view it becomes of no mean importance to notice and record the strangest ignorance, the most putid fables, impertinent, trifling, ridiculous disputes, and more ridiculous pugnacity in the defence and retention of the subjects disputed."

(Publisher's preface to the reader in Lightfoot's 'Works', vol. i.)

In the thick volume of t.i.tle pages and chapters of contents (composed) of large and small works correspondent to each (proposed) by a certain 'omni'-pregnant, 'nihili'-parturient genius of my acquaintance, not the least promising is,--"A History of the morals and (as connected therewith) of the manners of the English Nation from the Conquest to the present time." From the chapter of contents it appears, that my friend is a steady believer in the uninterrupted progression of his fellow countrymen; that there has been a constant growth of wealth and well-being among us, and with these an increase of knowledge, and with increasing knowledge an increase and diffusion of practical goodness.

The degrees of acceleration, indeed, have been different at different periods. The moral being has sometimes crawled, sometimes strolled, sometimes walked, sometimes run; but it has at all times been moving onward. If in any one point it has gone backward, it has been only in order to leap forward in some other. The work was to commence with a numeration table, or catalogue, of those virtues or qualities which make a man happy in himself, and which conduce to the happiness of those about him, in a greater or lesser sphere of agency. The degree and the frequency in which each of these virtues manifested themselves, in the successive reigns from William the Conqueror inclusively, were to be ill.u.s.trated by apposite quotations from the works of contemporary writers, not only of historians and chroniclers, but of the poets, romance writers, and theologians, not omitting the correspondence between literary men, the laws and regulations, civil and ecclesiastical, and whatever records the industry of antiquarians has brought to light in their provincial, munic.i.p.al, and monastic histories:--tall tomes and huge! undegenerate sons of Anak, which look down from a dizzy height on the dwarfish progeny of contemporary wit, and can find no a.s.sociates in size at a less distance than two centuries; and in arranging which the puzzled librarian must commit an anachronism in order to avoid an anatopism.

Such of these ill.u.s.trations as most amused or impressed me, when I heard them (for alas! even his very t.i.tle pages and contents my friend composes only in air!) I shall probably attempt to preserve in different parts of these 'Omniana'. At present I shall cite one article only which I found wafered on a blank leaf of his memorandum book, superscribed: "Flattering news for 'Anno Domini' 2000, whenever it shall inst.i.tute a comparison between itself and the 17th and 18th centuries." It consists of an extract, say rather, an exsection from the Kingston Mercantile Advertiser, from Sat.u.r.day, August the 15th, to Tuesday, August 18th, 1801. This paper which contained at least twenty more advertis.e.m.e.nts of the very same kind, was found by accident among the wrapping-papers in the trunk of an officer just returned from the West India station. They stand here exactly as in the original, from which they are reprinted:--

Kingston, July 30, 1801.

Ran away, about three weeks ago, from a penn near Halfway Tree, a negro wench, named Nancy, of the Chamba country, strong made, an ulcer on her left leg, marked D. C. diamond between. She is supposed to be harboured by her husband, Dublin, who has the direction of a wherry working between this town and Port Royal, and is the property of Mr.

Fishley, of that place; the said negro man having concealed a boy in his wherry before. Half a joe will be paid to any person apprehending the above described wench, and delivering to Mr. Archibald M' Lea, East end; and if found secreted by any person, the law will be put in force.

Kingston, August 13, 1801.

Strayed on Monday evening last, a negro boy of the Moco country, named Joe, the property of Mr. Thomas Williams, planter, in St. John's, who had sent him to town under the charge of a negro man, with a cart for provisions. The said boy is, perhaps, from 15 to 18 years of age, about twelve months in the country, no mark, speaks little English, but can tell his owner's name; had on a long Oznaburg frock. It is supposed he might have gone out to vend some pears and lemon-gra.s.s, and have lost himself in the street. One pistole will be paid to any person apprehending and bringing him to this office.

Kingston, July 1, 1801.

Forty Shillings Reward.

Strayed on Friday evening last, (and was seen going up West Street the following morning), a small bay HORSE, the left ear lapped, flat rump, much scored from the saddle on his back, and marked on the near side F. M. with a diamond between. Whoever will take up the said horse, and deliver him to W. Balantine, butcher, back of West Street, will receive the above reward.

Kingston, July 4, 1801.

Strayed on Sunday morning last, from the subscriber's house, in East Street, a bright dun He-Mule, the mane lately cropped, a large chafe slightly skinned over on the near b.u.t.tock, and otherwise chafed from the action of the harness in his recent breaking. Half a joe will be paid to any person taking up and bringing this mule to the subscriber's house, or to the Store in Harbour Street. JOHN WALSH.

Kingston, July 2, 1801.

Ten pounds Reward,

Ran away

About two years ago from the subscriber, a Negro woman named

DORAH,

purchased from Alexander M'Kean, Esq. She is about 20 years of age, and 5 feet 6 or 7 inches high; has a mark on one of her shoulders, about the size of a quarter dollar, occasioned, she says, by the yaws; of a coal black complexion, very artful, and most probably pa.s.ses about the country with false papers and under another name; if that is not the case, it must be presumed she is harboured about Green pond, where she has a mother and other connexions.

What a history! horses and negros! negros and horses! It makes me tremble at my own nature. Surely, every religious and conscientious Briton is equally a debtor in grat.i.tude to Thomas Clarkson and his fellow labourers with every African: for on the soul of every individual among us did a portion of guilt rest, as long as the Slave Trade remained legal.

A few years back the public was satiated with accounts of the happy condition of the slaves in our colonies, and the great encouragements and facilities afforded to such of them, as by industry and foresight laboured to better their situation. With what truth this is stated as the general tone of feeling among our planters, and their agents, may be conjectured from the following sentences, which made part of what in England we call the leading paragraph of the same newspaper:--

Strange as it may appear, we are a.s.sured as a fact, that a number of slaves in this town have purchased lots of land, and are absolutely in possession of the fee simple of lands and tenements. Neither is it uncommon for the men slaves to purchase or manumize their wives, and 'vice versa', the wives their husbands. To account for this, we need only look to the depredations daily committed, and the impositions practised to the distress of the community and ruin of the fair trader. Negro yards too, under such direction, will necessarily prove the asylum of runaways from the country.

TEXT SPARRING.

When I hear (as who now can travel twenty miles in a stage coach without the probability of hearing) an ignorant religionist quote an unconnected sentence of half a dozen words from any part of the Old or New Testament, and resting on the literal sense of these words the eternal misery of all who reject, nay, even of all those countless myriads, who have never had the opportunity of accepting this, and sundry other articles of faith conjured up by the same textual magic; I ask myself what idea these persons form of the Bible, that they should use it in a way in which they themselves use no other book? They deem the whole written by inspiration. Well! but is the very essence of rational discourse, that is, connection and dependency done away, because the discourse is infallibly rational? The mysteries, which these spiritual lynxes detect in the simplest texts, remind me of the 500 nondescripts, each as large as his own black cat, which Dr. Katterfelto, by aid of his solar microscope, discovered in a drop of transparent water.

But to a contemporary who has not thrown his lot in the same helmet with them, these fanatics think it a crime to listen. Let them then, or far rather, let those who are in danger of infection from them, attend to the golden aphorisms of the old and orthodox divines. "Sentences in scripture (says Dr. Donne) like hairs in horses' tails, concur in one root of beauty and strength; but being plucked out, one by one, serve only for springes and snares."

The second I transcribe from the preface to Lightfoot's works. "Inspired writings are an inestimable treasure to mankind; for so many sentences, so many truths. But then the true sense of them must be known: otherwise, so many sentences, so many authorized falsehoods."