Winterslow Part 2

Of all persons near our own time, Garrick's name was received with the greatest enthusiasm, who was proposed by Barron Field. He presently superseded both Hogarth and Handel, who had been talked of, but then it was on condition that he should act in tragedy and comedy, in the play and the farce, _Lear_ and _Wildair_ and _Abel Drugger_. What a _sight for sore eyes_ that would be! Who would not part with a year's income at least, almost with a year of his natural life, to be present at it? Besides, as he could not act alone, and recitations are unsatisfactory things, what a troop he must bring with him--the silver-tongued Barry, and Quin, and Shuter and Weston, and Mrs. Clive and Mrs. Pritchard, of whom I have heard my father speak as so great a favourite when he was young. This would indeed be a revival of the dead, the restoring of art; and so much the more desirable, as such is the lurking scepticism mingled with our overstrained admiration of past excellence, that though we have the speeches of Burke, the portraits of Reynolds, the writings of Goldsmith, and the conversation of Johnson, to show what people could do at that period, and to confirm the universal testimony to the merits of Garrick; yet, as it was before our time, we have our misgivings, as if he was probably, after all, little better than a Bartlemy-fair actor, dressed out to play _Macbeth_ in a scarlet coat and laced c.o.c.ked-hat. For one, I should like to have seen and heard with my own eyes and ears.

Certainly, by all accounts, if any one was ever moved by the true histrionic _aestus_, it was Garrick. When he followed the Ghost in _Hamlet_, he did not drop the sword, as most actors do, behind the scenes, but kept the point raised the whole way round, so fully was he possessed with the idea, or so anxious not to lose sight of his part for a moment. Once at a splendid dinner-party at Lord ----'s, they suddenly missed Garrick, and could not imagine what was become of him, till they were drawn to the window by the convulsive screams and peals of laughter of a young negro boy, who was rolling on the ground in an ecstasy of delight to see Garrick mimicking a turkey-c.o.c.k in the court-yard, with his coat-tail stuck out behind, and in a seeming flutter of feathered rage and pride. Of our party only two persons present had seen the British Roscius; and they seemed as willing as the rest to renew their acquaintance with their old favourite.

We were interrupted in the hey-day and mid-career of this fanciful speculation, by a grumbler in a corner, who declared it was a shame to make all this rout about a mere player and farce-writer, to the neglect and exclusion of the fine old dramatists, the contemporaries and rivals of Shakspeare. Lamb said he had antic.i.p.ated this objection when he had named the author of _Mustapha_ and _Alaham_; and, out of caprice, insisted upon keeping him to represent the set, in preference to the wild, hare-brained enthusiast, Kit Marlowe; to the s.e.xton of St. Ann's, Webster, with his melancholy yew-trees and death's-heads; to Decker, who was but a garrulous proser; to the voluminous Heywood; and even to Beaumont and Fletcher, whom we might offend by complimenting the wrong author on their joint productions. Lord Brooke, on the contrary, stood quite by himself, or, in Cowley's words, was 'a vast species alone.' Some one hinted at the circ.u.mstance of his being a lord, which rather startled Lamb, but he said a _ghost_ would perhaps dispense with strict etiquette, on being regularly addressed by his t.i.tle. Ben Jonson divided our suffrages pretty equally. Some were afraid he would begin to traduce Shakspeare, who was not present to defend himself. 'If he grows disagreeable,' it was whispered aloud, 'there is G.o.dwin can match him.' At length, his romantic visit to Drummond of Hawthornden was mentioned, and turned the scale in his favour.

Lamb inquired if there was any one that was hanged that I would choose to mention? And I answered, Eugene Aram. The name of the 'Admirable Chrichton' was suddenly started as a splendid example of _waste_ talents, so different from the generality of his countrymen. This choice was mightily approved by a North-Briton present, who declared himself descended from that prodigy of learning and accomplishment, and said he had family plate in his possession as vouchers for the fact, with the initials A. C.--_Admirable Chrichton!_ Hunt laughed, or rather roared, as heartily at this as I should think he has done for many years.

The last named Mitre-courtier[4] then wished to know whether there were any metaphysicians to whom one might be tempted to apply the wizard spell? I replied, there were only six in modern times deserving the name--Hobbes, Berkeley, Butler, Hartley, Hume, Leibnitz; and perhaps Jonathan Edwards, a Ma.s.sachusetts man.[5] As to the French, who talked fluently of having _created_ this science, there was not a t.i.ttle in any of their writings that was not to be found literally in the authors I had mentioned. [Horne Tooke, who might have a claim to come in under the head of Grammar, was still living.] None of these names seemed to excite much interest, and I did not plead for the re-appearance of those who might be thought best fitted by the abstracted nature of their studies for the present spiritual and disembodied state, and who, even while on this living stage, were nearly divested of common flesh and blood. As Ayrton, with an uneasy, fidgety face, was about to put some question about Mr. Locke and Dugald Stewart, he was prevented by Martin Burney, who observed, 'If J---- was here, he would undoubtedly be for having up those profound and redoubted socialists, Thomas Aquinas and Duns Scotus.' I said this might be fair enough in him who had read, or fancied he had read, the original works, but I did not see how we could have any right to call up these authors to give an account of themselves in person, till we had looked into their writings.

By this time it should seem that some rumour of our whimsical deliberation had got wind, and had disturbed the _irritable genus_, in their shadowy abodes, for we received messages from several candidates that we had just been thinking of. Gray declined our invitation, though he had not yet been asked: Gay offered to come, and bring in his hand the d.u.c.h.ess of Bolton, the original Polly: Steele and Addison left their cards as Captain Sentry and Sir Roger de Coverley: Swift came in and sat down without speaking a word, and quitted the room as abruptly: Otway and Chatterton were seen lingering on the opposite side of the Styx, but could not muster enough between them to pay Charon his fare: Thomson fell asleep in the boat, and was rowed back again; and Burns sent a low fellow, one John Barleycorn, an old companion of his, who had conducted him to the other world, to say that he had during his lifetime been drawn out of his retirement as a show, only to be made an exciseman of, and that he would rather remain where he was. He desired, however, to shake hands by his representative--the hand, thus held out, was in a burning fever, and shook prodigiously.

The room was hung round with several portraits of eminent painters.

While we were debating whether we should demand speech with these masters of mute eloquence, whose features were so familiar to us, it seemed that all at once they glided from their frames, and seated themselves at some little distance from us. There was Leonardo, with his majestic beard and watchful eye, having a bust of Archimedes before him; next him was Raphael's graceful head turned round to the Fornarina; and on his other side was Lucretia Borgia, with calm, golden locks; Michael Angelo had placed the model of St. Peter's on the table before him; Correggio had an angel at his side; t.i.tian was seated with his mistress between himself and Giorgione; Guido was accompanied by his own Aurora, who took a dice-box from him; Claude held a mirror in his hand; Rubens patted a beautiful panther (led in by a satyr) on the head; Vand.y.k.e appeared as his own Paris, and Rembrandt was hid under firs, gold chains, and jewels, which Sir Joshua eyed closely, holding his hand so as to shade his forehead. Not a word was spoken; and as we rose to do them homage, they still presented the same surface to the view. Not being _bona-fide_ representations of living people, we got rid of the splendid apparitions by signs and dumb show. As soon as they had melted into thin air, there was a loud noise at the outer door, and we found it was Giotto, Cimabue, and Ghirlandaio, who had been raised from the dead by their earnest desire to see their ill.u.s.trious successors--

'Whose names on earth In Fame's eternal records live for aye!'

Finding them gone, they had no ambition to be seen after them, and mournfully withdrew. 'Egad!' said Lamb, 'these are the very fellows I should like to have had some talk with, to know how they could see to paint when all was dark around them.'

'But shall we have nothing to say,' interrogated G. J----, 'to the _Legend of Good Women_?'--'Name, name, Mr. J----,' cried Hunt in a boisterous tone of friendly exultation, 'name as many as you please, without reserve or fear of molestation!' J---- was perplexed between so many amiable recollections, that the name of the lady of his choice expired in a pensive whiff of his pipe; and Lamb impatiently declared for the d.u.c.h.ess of Newcastle. Mrs. Hutchinson was no sooner mentioned, than she carried the day from the d.u.c.h.ess. We were the less solicitous on this subject of filling up the posthumous lists of Good Women, as there was already one in the room as good, as sensible, and in all respects as exemplary, as the best of them could be for their lives!

'I should like vastly to have seen Ninon de l'Enclos,' said that incomparable person; and this immediately put us in mind that we had neglected to pay honour due to our friends on the other side of the Channel: Voltaire, the patriarch of levity, and Rousseau, the father of sentiment; Montaigne and Rabelais (great in wisdom and in wit); Moliere and that ill.u.s.trious group that are collected round him (in the print of that subject) to hear him read his comedy of the _Tartuffe_ at the house of Ninon; Racine, La Fontaine, Rochefoucalt, St. Evremont, etc.

'There is one person,' said a shrill, querulous voice, 'I would rather see than all these--Don Quixote!'

'Come, come!' said Hunt; 'I thought we should have no heroes, real or fabulous. What say you, Mr. Lamb? Are you for eking out your shadowy list with such names as Alexander, Julius Caesar, Tamerlane, or Ghengis Khan?'--'Excuse me,' said Lamb; 'on the subject of characters in active life, plotters and disturbers of the world, I have a crotchet of my own, which I beg leave to reserve.'--'No, no! come, out with your worthies!'--'What do you think of Guy Fawkes and Judas Iscariot?' Hunt turned an eye upon him like a wild Indian, but cordial and full of smothered glee. 'Your most exquisite reason!' was echoed on all sides; and Ayrton thought that Lamb had now fairly entangled himself. 'Why I cannot but think,' retorted he of the wistful countenance, 'that Guy Fawkes, that poor, fluttering annual scarecrow of straw and rags, is an ill-used gentleman. I would give something to see him sitting pale and emaciated, surrounded by his matches and his barrels of gunpowder, and expecting the moment that was to transport him to Paradise for his heroic self-devotion; but if I say any more, there is that fellow G.o.dwin will make something of it. And as to Judas Iscariot, my reason is different. I would fain see the face of him who, having dipped his hand in the same dish with the Son of Man, could afterwards betray him. I have no conception of such a thing; nor have I ever seen any picture (not even Leonardo's very fine one) that gave me the least idea of it.'--'You have said enough, Mr. Lamb, to justify your choice.'

'Oh! ever right, Menenius--ever right!'

'There is only one other person I can ever think of after this,'

continued Lamb; but without mentioning a name that once put on a semblance of mortality. 'If Shakspeare was to come into the room, we should all rise up to meet him; but if that person was to come into it, we should all fall down and try to kiss the hem of his garment!'

As a lady present seemed now to get uneasy at the turn the conversation had taken, we rose up to go. The morning broke with that dim, dubious light by which Giotto, Cimabue, and Ghirlandaio must have seen to paint their earliest works; and we parted to meet again and renew similar topics at night, the next night, and the night after that, till that night overspread Europe which saw no dawn. The same event, in truth, broke up our little Congress that broke up the great one. But that was to meet again: our deliberations have never been resumed.

FOOTNOTES:

[4] Lamb at this time occupied chambers in Mitre-court, Temple.

[5] Bacon is not included in this list, nor do I know where he should come in. It is not easy to make room for him and his reputation together. This great and celebrated man in some of his works recommends it to pour a bottle of claret into the ground of a morning, and to stand over it, inhaling the perfumes. So he sometimes enriched the dry and barren soil of speculation with the fine aromatic spirit of his genius. His _Essays_ and his _Advancement of Learning_ are works of vast depth and scope of observation. The last, though it contains no positive discoveries, is a n.o.ble chart of the human intellect, and a guide to all future inquirers.

ESSAY III

ON PARTY SPIRIT

Party spirit is one of the _profoundnesses of Satan_, or, in modern language, one of the dexterous _equivoques_ and contrivances of our self-love, to prove that we, and those who agree with us, combine all that is excellent and praiseworthy in our own persons (as in a ring-fence), and that all the vices and deformity of human nature take refuge with those who differ from us. It is extending and fortifying the principle of the _amour-propre_, by calling to its aid the _esprit de corps_, and screening and surrounding our favourite propensities and obstinate caprices in the hollow squares or dense phalanxes of sects and parties. This is a happy mode of pampering our self-complacency, and persuading ourselves that we, and those that side with us, are 'the salt of the earth'; of giving vent to the morbid humours of our pride, envy, hatred, malice, and all uncharitableness, those natural secretions of the human heart, under the pretext of self-defence, the public safety, or a voice from heaven, as it may happen; and of heaping every excellence into one scale, and throwing all the obloquy and contempt into the other, in virtue of a nickname, a watchword of party, a badge, the colour of a ribbon, the cut of a dress. We thus desolate the globe, or tear a country in pieces, to show that we are the only people fit to live in it; and fancy ourselves angels, while we are playing the devil. In this manner the Huron devours the Iroquois, because he is an Iroquois; and the Iroquois the Huron, for a similar reason: neither suspects that he does it because he himself is a savage, and no better than a wild beast; and is convinced in his own breast that the difference of man and tribe makes a total difference in the case. The Papist persecutes the Protestant, the Protestant persecutes the Papist in his turn; and each fancies that he has a plenary right to do so, while he keeps in view only the offensive epithet which 'cuts the common link of brotherhood between them.' The Church of England ill-treated the Dissenters, and the Dissenters, when they had the opportunity, did not spare the Church of England. The Whig calls the Tory a knave, the Tory compliments the Whig with the same t.i.tle, and each thinks the abuse sticks to the party-name, and has nothing to do with himself or the generic name of _man_. On the contrary, it cuts both ways; but while the Whigs say 'The Tory is a knave, because he is a Tory,' this is as much as to say, 'I cannot be a knave, because I am a Whig'; and by exaggerating the profligacy of his opponent, he imagines he is laying the sure foundation, and raising the lofty superstructure, of his own praises. But if he says, which is the truth, 'The Tory is not a rascal, because he is a Tory, but because human nature in power, and with the temptation, is a rascal,' then this would imply that the seeds of depravity are sown in his own bosom, and might shoot out into full growth and luxuriance if he got into place, and this he does not wish to develop till he _does_ get into place.

We may be intolerant even in advocating the cause of toleration, and so bent on making proselytes to freethinking as to allow no one to think freely but ourselves. The most boundless liberality in appearance may amount in reality to the most monstrous ostracism of opinion--not condemning this or that tenet, or standing up for this or that sect or party, but in a supercilious superiority to all sects and parties alike, and proscribing in one sweeping clause, all arts, sciences, opinions, and pursuits but our own. Till the time of Locke and Toland a general toleration was never dreamt of: it was thought right on all hands to punish and discountenance heretics and schismatics, but each party alternately claimed to be true Christians and Orthodox believers. Daniel De Foe, who spent his whole life, and wasted his strength, in a.s.serting the right of the Dissenters to a Toleration (and got nothing for his pains but the pillory), was scandalised at the proposal of the general principle, and was equally strenuous in excluding Quakers, Anabaptists, Socinians, Sceptics, and all who did not agree in the _essentials_ of Christianity--that is, who did not agree with him--from the benefit of such an indulgence to tender consciences. We wonder at the cruelties formerly practised upon the Jews: is there anything wonderful in it? They were at that time the only people to make a b.u.t.t and a bugbear of, to set up as a mark of indignity, and as a foil to our self-love, for the _ferae naturae_ principle that is within us, and always craving its prey to run down, to worry and make sport of at discretion, and without mercy--the unvarying uniformity and implicit faith of the Catholic Church had imposed silence, and put a curb on our jarring dissensions, heartburnings, and ill-blood, so that we had no pretence for quarrelling among ourselves for the glory of G.o.d or the salvation of men:--a JORDa.n.u.s BRUNO, an Atheist or sorcerer, once in a way, would hardly suffice to stay the stomach of our theological rancour; we therefore fell with might and main upon the Jews as a _forlorn hope_ in this dearth of objects of spite or zeal; or when the whole of Europe was reconciled to the bosom of holy Mother Church, went to the Holy Land in search of a difference of opinion, and a ground of mortal offence: but no sooner was there a division of the Christian World, than Papist fell on Protestants or Schismatics, and Schismatics upon one another, with the same loving fury as they had before fallen upon Turks and Jews. The disposition is always there, like a muzzled mastiff; the pretext only is wanting; and this is furnished by a name, which, as soon as it is affixed to different sects or parties, gives us a licence, we think, to let loose upon them all our malevolence, domineering humour, love of power, and wanton mischief, as if they were of different species. The sentiment of the pious English Bishop was good, who, on seeing a criminal led to execution, exclaimed, 'There goes my wicked self!'

If we look at common patriotism, it will furnish an ill.u.s.tration of party spirit. One would think by an Englishman's hatred of the French, and his readiness to die fighting with and for his countrymen, that all the nation were united as one man, in heart and hand--and so they are in war-time and as an exercise of their loyalty and courage: but let the crisis be over, and they cool wonderfully; begin to feel the distinctions of English, Irish, and Scotch; fall out among themselves upon some minor distinction; the same hand that was eager to shed the blood of a Frenchman, will not give a crust of bread or a cup of cold water to a fellow countryman in distress; and the heroes who defended the 'wooden walls of old England' are left to expose their wounds and crippled limbs to gain a pittance from the pa.s.sengers, or to perish of hunger, cold, and neglect, in our highways. Such is the effect of our boasted nationality: it is active, fierce in doing mischief; dormantly lukewarm in doing good. We may also see why the greatest stress is laid on trifles in religion, and why the most violent animosities arise out of the smallest differences, either in this or in politics.

In the first place, it would never do to establish our superiority over others by the acquisition of greater virtues, or by discarding our vices; but it is charming to do this by merely repeating a different formula of prayer, turning to the east instead of the west.

He should fight boldly for such a distinction, who is persuaded it will furnish him a pa.s.sport to the other world, and ent.i.tle him to look down on the rest of his fellows as _given over to perdition_.

Secondly, we often hate those most with whom we have only a slight shade of difference, whether in politics or religion; because as the whole is a contest for precedence and infallibility, we find it more difficult to draw the line of distinction where so many points are conceded, and are staggered in our conviction by the arguments of those whom we cannot despise as totally and incorrigibly in the wrong.

The High Church party in Queen Anne's time were disposed to sacrifice the Low Church and Dissenters to the Papists, because they were more galled by their arguments and disconcerted with their pretensions. In private life the reverse of the foregoing holds good: that is, trades and professions present a direct contrast to sects and parties. A conformity in sentiment strengthens our party and opinion, but those who have a similarity of pursuit, are rivals in interest; and hence the old maxim, that _two of a trade can never agree_.

1830.

ESSAY IV

ON THE FEELING OF IMMORTALITY IN YOUTH

No young man believes he shall ever die. It was a saying of my brother's, and a fine one. There is a feeling of Eternity in youth which makes us amends for everything. To be young is to be as one of the Immortals. One half of time indeed is spent--the other half remains in store for us with all its countless treasures, for there is no line drawn, and we see no limit to our hopes and wishes. We make the coming age our own--

'The vast, the unbounded prospect lies before us.'

Death, old age, are words without a meaning, a dream, a fiction, with which we have nothing to do. Others may have undergone, or may still undergo them--we 'bear a charmed life,' which laughs to scorn all such idle fancies. As, in setting out on a delightful journey, we strain our eager sight forward,

'Bidding the lovely scenes at distance hail,'

and see no end to prospect after prospect, new objects presenting themselves as we advance, so in the outset of life we see no end to our desires nor to the opportunities of gratifying them. We have as yet found no obstacle, no disposition to flag, and it seems that we can go on so for ever. We look round in a new world, full of life and motion, and ceaseless progress, and feel in ourselves all the vigour and spirit to keep pace with it, and do not foresee from any present signs how we shall be left behind in the race, decline into old age, and drop into the grave. It is the simplicity and, as it were, abstractedness of our feelings in youth that (so to speak) identifies us with nature and (our experience being weak and our pa.s.sions strong) makes us fancy ourselves immortal like it. Our short-lived connection with being, we fondly flatter ourselves, is an indissoluble and lasting union. As infants smile and sleep, we are rocked in the cradle of our desires, and hushed into fancied security by the roar of the universe around us--we quaff the cup of life with eager thirst without draining it, and joy and hope seem ever mantling to the brim--objects press around us, filling the mind with their magnitude and with the throng of desires that wait upon them, so that there is no room for the thoughts of death. We are too much dazzled by the gorgeousness and novelty of the bright waking dream about us to discern the dim shadow lingering for us in the distance. Nor would the hold that life has taken of us permit us to detach our thoughts that way, even if we could. We are too much absorbed in present objects and pursuits. While the spirit of youth remains unimpaired, ere 'the wine of life is drunk,' we are like people intoxicated or in a fever, who are hurried away by the violence of their own sensations: it is only as present objects begin to pall upon the sense, as we have been disappointed in our favourite pursuits, cut off from our closest ties, that we by degrees become weaned from the world, that pa.s.sion loosens its hold upon futurity, and that we begin to contemplate as in a gla.s.s darkly the possibility of parting with it for good. Till then, the example of others has no effect upon us. Casualties we avoid; the slow approaches of age we play at _hide and seek_ with. Like the foolish fat scullion in Sterne, who hears that Master Bobby is dead, our only reflection is, 'So am not I!' The idea of death, instead of staggering our confidence, only seems to strengthen and enhance our sense of the possession and enjoyment of life. Others may fall around us like leaves, or be mowed down by the scythe of Time like gra.s.s: these are but metaphors to the unreflecting, buoyant ears and overweening presumption of youth. It is not till we see the flowers of Love, Hope, and Joy withering around us, that we give up the flattering delusions that before led us on, and that the emptiness and dreariness of the prospect before us reconciles us hypothetically to the silence of the grave.

Life is indeed a strange gift, and its privileges are most mysterious.

No wonder when it is first granted to us, that our grat.i.tude, our admiration, and our delight should prevent us from reflecting on our own nothingness, or from thinking it will ever be recalled. Our first and strongest impressions are borrowed from the mighty scene that is opened to us, and we unconsciously transfer its durability as well as its splendour to ourselves. So newly found, we cannot think of parting with it yet, or at least put off that consideration _sine die_. Like a rustic at a fair, we are full of amazement and rapture, and have no thought of going home, or that it will soon be night. We know our existence only by ourselves, and confound our knowledge with the objects of it. We and Nature are therefore one. Otherwise the illusion, the 'feast of reason and the flow of soul,' to which we are invited, is a mockery and a cruel insult. We do not go from a play till the last act is ended, and the lights are about to be extinguished. But the fairy face of Nature still shines on: shall we be called away before the curtain falls, or ere we have scarce had a glimpse of what is going on? Like children, our step-mother Nature holds us up to see the raree-show of the universe, and then, as if we were a burden to her to support, lets us fall down again. Yet what brave sublunary things does not this pageant present, like a ball or _fete_ of the universe!

To see the golden sun, the azure sky, the outstretched ocean; to walk upon the green earth, and be lord of a thousand creatures; to look down yawning precipices or over distant sunny vales; to see the world spread out under one's feet on a map; to bring the stars near; to view the smallest insects through a microscope; to read history, and consider the revolutions of empire and the successions of generations; to hear of the glory of Tyre, of Sidon, of Babylon, and of Susa, and to say all these were before me and are now nothing; to say I exist in such a point of time, and in such a point of s.p.a.ce; to be a spectator and a part of its ever-moving scene; to witness the change of season, of spring and autumn, of winter and summer; to feel hot and cold, pleasure and pain, beauty and deformity, right and wrong; to be sensible to the accidents of nature; to consider the mighty world of eye and ear; to listen to the stock-dove's notes amid the forest deep; to journey over moor and mountain; to hear the midnight sainted choir; to visit lighted halls, or the cathedral's gloom, or sit in crowded theatres and see life itself mocked; to study the works of art and refine the sense of beauty to agony; to worship fame, and to dream of immortality; to look upon the Vatican, and to read Shakspeare; to gather up the wisdom of the ancients, and to pry into the future; to listen to the trump of war, the shout of victory; to question history as to the movements of the human heart; to seek for truth; to plead the cause of humanity; to overlook the world as if time and nature poured their treasures at our feet--to be and to do all this, and then in a moment to be nothing--to have it all s.n.a.t.c.hed from us as by a juggler's trick, or a phantasmagoria! There is something in this transition from all to nothing that shocks us and damps the enthusiasm of youth new flushed with hope and pleasure, and we cast the comfortless thought as far from us as we can. In the first enjoyment of the state of life we discard the fear of debts and duns, and never think of the final payment of our great debt to Nature. Art we know is long; life, we flatter ourselves, should be so too. We see no end of the difficulties and delays we have to encounter: perfection is slow of attainment, and we must have time to accomplish it in. The fame of the great names we look up to is immortal: and shall not we who contemplate it imbibe a portion of ethereal fire, the _divinae particula aurae_, which nothing can extinguish? A wrinkle in Rembrandt or in Nature takes whole days to resolve itself into its component parts, its softenings and its sharpnesses; we refine upon our perfections, and unfold the intricacies of nature. What a prospect for the future! What a task have we not begun! And shall we be arrested in the middle of it? We do not count our time thus employed lost, or our pains thrown away; we do not flag or grow tired, but gain new vigour at our endless task. Shall Time, then, grudge us to finish what we have begun, and have formed a compact with Nature to do? Why not fill up the blank that is left us in this manner? I have looked for hours at a Rembrandt without being conscious of the flight of time, but with ever new wonder and delight, have thought that not only my own but another existence I could pa.s.s in the same manner. This rarefied, refined existence seemed to have no end, nor stint, nor principle of decay in it. The print would remain long after I who looked on it had become the prey of worms. The thing seems in itself out of all reason: health, strength, appet.i.te are opposed to the idea of death, and we are not ready to credit it till we have found our illusions vanished, and our hopes grown cold. Objects in youth, from novelty, etc., are stamped upon the brain with such force and integrity that one thinks nothing can remove or obliterate them. They are riveted there, and appear to us as an element of our nature. It must be a mere violence that destroys them, not a natural decay. In the very strength of this persuasion we seem to enjoy an age by antic.i.p.ation. We melt down years into a single moment of intense sympathy, and by antic.i.p.ating the fruits defy the ravages of time. If, then, a single moment of our lives is worth years, shall we set any limits to its total value and extent? Again, does it not happen that so secure do we think ourselves of an indefinite period of existence, that at times, when left to ourselves, and impatient of novelty, we feel annoyed at what seems to us the slow and creeping progress of time, and argue that if it always moves at this tedious snail's pace it will never come to an end? How ready are we to sacrifice any s.p.a.ce of time which separates us from a favourite object, little thinking that before long we shall find it move too fast.

For my part, I started in life with the French Revolution, and I have lived, alas! to see the end of it. But I did not foresee this result.

My sun arose with the first dawn of liberty, and I did not think how soon both must set. The new impulse to ardour given to men's minds imparted a congenial warmth and glow to mine; we were strong to run a race together, and I little dreamed that long before mine was set, the sun of liberty would turn to blood, or set once more in the night of despotism. Since then, I confess, I have no longer felt myself young, for with that my hopes fell.

I have since turned my thoughts to gathering up some of the fragments of my early recollections, and putting them into a form to which I might occasionally revert. The future was barred to my progress, and I turned for consolation and encouragement to the past. It is thus that, while we find our personal and substantial ident.i.ty vanishing from us, we strive to gain a reflected and vicarious one in our thoughts: we do not like to perish wholly, and wish to bequeath our names, at least, to posterity. As long as we can make our cherished thoughts and nearest interests live in the minds of others, we do not appear to have retired altogether from the stage. We still occupy the b.r.e.a.s.t.s of others, and exert an influence and power over them, and it is only our bodies that are reduced to dust and powder. Our favourite speculations still find encouragement, and we make as great a figure in the eye of the world, or perhaps a greater, than in our lifetime. The demands of our self-love are thus satisfied, and these are the most imperious and unremitting. Besides, if by our intellectual superiority we survive ourselves in this world, by our virtues and faith we may attain an interest in another, and a higher state of being, and may thus be recipients at the same time of men and of angels.

'E'en from the tomb the voice of Nature cries, E'en in our ashes live their wonted fires.'

As we grow old, our sense of the value of time becomes vivid. Nothing else, indeed, seems of any consequence. We can never cease wondering that that which has ever been should cease to be. We find many things remain the same: why then should there be change in us. This adds a convulsive grasp of whatever is, a sense of a fallacious hollowness in all we see. Instead of the full, pulpy feeling of youth tasting existence and every object in it, all is flat and vapid,--a whited sepulchre, fair without but full of ravening and all uncleanness within. The world is a witch that puts us off with false shows and appearances. The simplicity of youth, the confiding expectation, the boundless raptures, are gone: we only think of getting out of it as well as we can, and without any great mischance or annoyance. The flush of illusion, even the complacent retrospect of past joys and hopes, is over: if we can slip out of life without indignity, can escape with little bodily infirmity, and frame our minds to the calm and respectable composure of _still-life_ before we return to physical nothingness, it is as much as we can expect. We do not die wholly at our deaths: we have mouldered away gradually long before. Faculty after faculty, interest after interest, attachment after attachment disappear: we are torn from ourselves while living, year after year sees us no longer the same, and death only consigns the last fragment of what we were to the grave. That we should wear out by slow stages, and dwindle at last into nothing, is not wonderful, when even in our prime our strongest impressions leave little trace but for the moment, and we are the creatures of petty circ.u.mstance. How little effect is made on us in our best days by the books we have read, the scenes we have witnessed, the sensations we have gone through! Think only of the feelings we experience in reading a fine romance (one of Sir Walter's, for instance); what beauty, what sublimity, what interest, what heart-rending emotions! You would suppose the feelings you then experienced would last for ever, or subdue the mind to their own harmony and tone: while we are reading it seems as if nothing could ever put us out of our way, or trouble us:--the first splash of mud that we get on entering the street, the first twopence we are cheated out of, the feeling vanishes clean out of our minds, and we become the prey of petty and annoying circ.u.mstance. The mind soars to the lofty: it is at home in the grovelling, the disagreeable, and the little. And yet we wonder that age should be feeble and querulous,--that the freshness of youth should fade away. Both worlds would hardly satisfy the extravagance of our desires and of our presumption.

ESSAY V

ON PUBLIC OPINION

'Scared at the sound itself has made.'