The Complete Poems of Samuel Taylor Coleridge (Illustrated Edition). Samuel Taylor Coleridge
Читать онлайн книгу.
mankind, not for me!
HIS OWN GENIUS
My inner mind does not justify the thought that I possess a genius, my strength is so very small in proportion to my power. I believe that I first, from internal feeling, made or gave light and impulse to this important distinction between strength and power, the oak and the tropic annual, or biennial, which grows nearly as high and spreads as large as the oak, but in which the wood, the heart is wanting—the vital works vehemently, but the immortal is not with it. And yet, I think, I must have some analogue of genius; because, among other things, when I am in company with Mr. Sharp, Sir J. Mackintosh, R. and Sydney Smith, Mr. Scarlett, &c. &c., I feel like a child, nay, rather like an inhabitant of another planet. Their very faces all act upon me, sometimes, as if they were ghosts, but more often as if I were a ghost among them—at all times as if we were not consubstantial.
NAME IT AND YOU BREAK IT
"The class that ought to be kept separate from all others"—and this said by one of themselves! O what a confession that it is no longer separated! Who would have said this even fifty years ago? It is the howling of ice during a thaw. When there is any just reason for saying this, it ought not to be said, it is already too late. And though it may receive the assent of the people of "the squares and places," yet what does that do, if it be the ridicule of all other classes?
THE DANGER OF OVER-BLAMING
The general experience, or rather supposed experience, prevails over the particular knowledge. So many causes oppose man to man, that he begins by thinking of other men worse than they deserve, and receives his punishment by at last thinking worse of himself than the truth is.
EXCESS OF SELF-ESTEEM
Expressions of honest self-esteem, in which self was only a diagram of the genus, will excite sympathy at the minute, and yet, even among persons who love and esteem you, be remembered and quoted as ludicrous instances of strange self-involution.
DEFECT OF SELF-ESTEEM. May 23, 1808
Those who think lowliest of themselves, perhaps with a feeling stronger than rational comparison would justify, are apt to feel and express undue asperity for the faults and defects of those whom they habitually have looked up to as to their superiors. For placing themselves very low, perhaps too low, wherever a series of experiences, struggled against for a while, have at length convinced the mind that in such and such a moral habit the long-idolised superior is far below even itself, the grief and anger will be in proportion. "If even I could never have done this, O anguish, that he, so much my superior, should do it! If even I with all my infirmities have not this defect, this selfishness, that he should have it!" This is the course of thought. Men are bad enough; and yet they often think themselves worse than they are, among other causes by a reaction from their own uncharitable thoughts. The poisoned chalice is brought back to our own lips.
A PRACTICAL MAN
He was grown, and solid from his infancy, like that most useful of domesticated animals, that never runs but with some prudent motive to the mast or the wash-tub and, at no time a slave to the present moment, never even grunts over the acorns before him without a scheming squint and the segment, at least, of its wise little eye cast toward those on one side, which his neighbour is or may be about to enjoy.
LUCUS A NON LUCENDO
Quære, whether the high and mighty Edinburghers, &c., have not been elevated into guardians and overseers of taste and poetry for much the same reason as St. Cecilia was chosen as the guardian goddess of music, because, forsooth, so far from being able to compose or play herself, she could never endure any other instrument than the jew's-harp or Scotch bag-pipe? No! too eager recensent! you are mistaken, there is no anachronism in this. We are informed by various antique bas-reliefs that the bag-pipe was well known to the Romans, and probably, therefore, that the Picts and Scots were even then fond of seeking their fortune in other countries.
LOVE AND MUSIC
"Love is the spirit of life and music the life of the spirit."
Q. What is music? A. Poetry in its grand sense! Passion and order at once! Imperative power in obedience!
Q. What is the first and divinest strain of music? A.—In the intellect—"Be able to will that thy maxims (rules of individual conduct) should be the law of all intelligent being!"
In the heart, or practical reason, "Do unto others as thou wouldst be done by." This in the widest extent involves the test, "Love thy neighbour as thyself, and God above all things." For, conceive thy being to be all-including, that is, God—thou knowest that thou wouldest command thyself to be beloved above all things.
[For the motto at the head of this note see the lines "Ad Vilmum Axiologum." P. W., 1893, p. 138.]
CONSCIENCE AND IMMORTALITY
From what reasons do I believe in continuous and ever-continuable consciousness? From conscience! Not for myself, but for my conscience, that is, my affections and duties towards others, I should have no self—for self is definition, but all boundary implies neighbourhood and is knowable only by neighbourhood or relations. Does the understanding say nothing in favour of immortality? It says nothing for or against; but its silence gives consent, and is better than a thousand arguments such as mere understanding could afford. But miracles! "Do you speak of them as proofs or as natural consequences of revelation, whose presence is proof only by precluding the disproof that would arise from their absence?" "Nay, I speak of them as of positive fundamental proofs." Then I dare answer you "Miracles in that sense are blasphemies in morality, contradictions in reason. God the Truth, the actuality of logic, the very logos—He deceive his creatures and demonstrate the properties of a triangle by the confusion of all properties! If a miracle merely means an event before inexperienced, it proves only itself, and the inexperience of mankind. Whatever other definition be given of it, or rather attempted (for no other not involving direct contradiction can be given), it is blasphemy. It calls darkness light, and makes Ignorance the mother of Malignity, the appointed nurse of religion—which is knowledge as opposed to mere calculating and conjectural understanding. Seven years ago, but oh! in what happier times—I wrote thus—
O ye hopes! that stir within me!
Health comes with you from above!
God is with me! God is in me! I cannot die: for life is love!
And now, that I am alone and utterly hopeless for myself, yet still I love—and more strongly than ever feel that conscience or the duty of love is the proof of continuing, as it is the cause and condition of existing consciousness. How beautiful the harmony! Whence could the proof come, so appropriately, so conformly with all nature, in which the cause and condition of each thing is its revealing and infallible prophecy!
And for what reason, say, rather, for what cause, do you believe immortality? Because I ought, therefore I must!
[The lines "On revisiting the sea-shore," of which the last stanza is quoted, were written in August, 1801. [P.W., 1893, p. 159.] If the note was written exactly seven years after the date of that poem, it must belong to the summer of 1808, when Coleridge was living over the Courier office in the Strand.]
THE CAP OF LIBERTY
Truly, I hope not irreverently, may we apply to the French nation the Scripture text, "From him that hath nothing shall be taken that which he hath"—that is, their pretences to being free, which are the same as nothing. They, the illuminators, the discoverers and sole possessors of the true philosopher's stone! Alas! it proved both for them and Europe the Lapis Infernalis.
VAIN GLORY
Lord of light and fire? What is the universal of man in all, but especially in savage states? Fantastic ornament and, in general, the most frightful deformities—slits in the ears and nose, for instance. What is the solution? Man will not be a mere thing of nature: he will be and shew himself a power of himself. Hence these violent disruptions of himself from all other creatures! What they are made, that they remain—they are Nature's,