The belief in a supernatural source of evil is not necessary; men alone are quite capable of every wickedness.
The belief in a supernatural source of evil is not necessary men alone are quite capable of every wickedness.
The belief in a supernatural source of evil is not necessary; men alone are quite capable of every wickedness.
The Belief Of The Wick
Detached, unstipulated, under stimulated
With prejudice, I demand to be filled
Lust, a prenatal configuration
Of two intolerable humans
Heed not onto this wild act
Of one intolerable weakling
I would break like the thinnest of glass
While I re-puncture my wounds
Perhaps with that very glass shard
Old becoming new, never healing
My scabs flickering away
Like the belief of the wick
Annex The Belief
A dialogue with fear,
to end the thought,
was walking alone on the edge of death.
All the mercy of life was with it.
Gone were the waves,
whispering, back to the sea of mundane paucities.
The sky and the pain were there.
Again a question of collective guilt was rising.
So much noise was coming
without any resemblance
with the damaged certainties.
An act of voiceless jealousy was starting for the ethnic slur.
It will not disappear
a conjugation between light and dark.
Can truth annex the belief
with a half hitch?
The Child Of The Islands - Autumn
BROWN Autumn cometh, with her liberal hand
Binding the Harvest in a thousand sheaves:
A yellow glory brightens o'er the land,
Shines on thatched corners and low cottage-eaves,
And gilds with cheerful light the fading leaves:
Beautiful even here, on hill and dale;
More lovely yet where Scotland's soil receives
The varied rays her wooded mountains hail,
With hues to which our faint and soberer tints are pale.
For there the Scarlet Rowan seems to mock
The red sea coral--berries, leaves, and all;
Light swinging from the moist green shining rock
Which beds the foaming torrent's turbid fall;
And there the purple cedar, grandly tall,
Lifts its crowned head and sun-illumined stem;
And larch (soft drooping like a maiden's pall)
Bends o'er the lake, that seems a sapphire gem
Dropt from the hoary hill's gigantic diadem.
And far and wide the glorious heather blooms,
Its regal mantle o'er the mountains spread;
Wooing the bee with honey-sweet perfumes,
By many a viewless wild flower richly shed;
Up-springing 'neath the glad exulting tread
Of eager climbers, light of heart and limb;
Or yielding, soft, a fresh elastic bed,
When evening shadows gather, faint and dim,
And sun-forsaken crags grow old, and gaunt, and grim.
Oh, Land! first seen when Life lay all unknown,
Like an unvisited country o'er the wave,
Which now my travelled heart looks back upon,
Marking each sunny path, each gloomy cave,
With here a memory, and there a grave:--
Land of romance and beauty; noble land
Of Bruce and Wallace; land where, vainly brave,
Ill-fated Stuart made his final stand,
Ere yet the shivered sword fell hopeless from his hand--
I love you! I remember you! though years
Have fleeted o'er the hills my spirit knew,
Whose wild uncultured heights the plough forbears,
Whose broomy hollows glisten in the dew.
Still shines the calm light with as rich a hue
Along the wooded valleys stretched below?
Still gleams my lone lake's unforgotten blue?
Oh, land! although unseen, how well I know
The glory of your face in this autumnal glow!
I know your deep glens, where the eagles cry;
I know the freshness of your mountain breeze,
Your brooklets, gurgling downward ceaselessly,
The singing of your birds among the trees,
Mingling confused a thousand melodies!
I know the lone rest of your birchen bowers,
Where the soft murmur of the working bees
Goes droning past, with scent of heather flowers,
And lulls the heart to dream even in its waking hours.
I know the grey stones in the rocky glen,
Where the wild red-deer gather, one by one,
And listen, startled, to the tread of men
Which the betraying breeze hath backward blown!
So,--with such dark majestic eyes, where shone
Less terror than amazement,--nobly came
Peruvia's Incas, when, through lands unknown,
The cruel conqueror with the blood-stained name
Swept, with pursuing sword and desolating flame!
So taken, so pursued, so tracked to death,
The wild free monarch of the hills shall be,
By cunning men, who creep, with stifled breath,
O'er crag and heather-tuft, on bended knee,
Down-crouching with most thievish treachery;
Climbing again, with limbs o'erspent and tired,
Watching for that their failing eyes scarce see,--
The moment, long delayed and long desired,
When the quick rifle-shot in triumph shall be fired.
Look! look!--what portent riseth on the sky?
The glory of his great betraying horns;
Wide-spreading, many-branched, and nobly-high,
(Such spoil the chieftain's hall with pride adorns.)
Oh, Forest-King! the fair succeeding morns
That brighten o'er those hills, shall miss your crest
From their sun-lighted peaks! He's hit,--but scorn
To die without a struggle: sore distrest,
He flies, while daylight fades, receding in the West.
Ben-Doran glows like iron in the forge,
Then to cold purple turns,--then gloomy grey;
And down the ravine-pass and mountain-gorge
Scarce glimmers now the faintest light of day.
The moonbeams on the trembling waters play,
(Though still the sky is flecked with bars of gold
And there the noble creature stands, at bay;
His strained limbs shivering with a sense of cold,
While weakness films the eye that shone so wildly bold.
His fair majestic head bows low at length;
And, leaping at his torn and bleeding side,
The fierce dogs pin him down with grappling strength;
While eager men come on with rapid stride,
And cheer, exulting in his baffled pride.
Now, from its sheath drawn forth, the gleaming knife
Stabs his broad throat: the gaping wound yawns wide:
One gurgling groan, the last deep sigh of life,
Wells with his gushing blood,--and closed is all the strife!
'Tis done! The hunted, animal Despair,
That hoped and feared no future state, is past:
O'er the stiff nostril blows the evening air;
O'er the glazed eye real darkness gathers fast;
Into a car the heavy corse is cast;
And homeward the belated hunter hies,
Eager to boast of his success at last,
And shew the beauty of his antlered prize,
To Her he loves the best,--the maid with gentle eyes!
And she, whose tender heart would beat and shrink
At the loud yelping of a punished hound,
With rosy lips and playful smile shall drink
The Highland health to him, that circles round.
And where the creature lies, with crimson wound,
And cold, stark limbs, and purple eyes half-closed,
There shall her gentle feet at morn be found!
Of such strange mixtures is the heart composed,
So natural-soft,--so hard, by cunning CUSTOM glozed.
But, lo! the Sabbath rises o'er those hills!
And gathering fast from many a distant home,
By wild romantic paths, and shallow rills,
The Highland groups to distant worship come.
Lightly their footsteps climb, inured to roam
Miles through the trackless heather day by day:
Lasses, with feet as white as driven foam,
And lads, whose various tartans, brightly gay,
With shifting colour deck the winding mountain way.
And some, with folded hands and looks demure,
Are nathless stealing lingering looks behind,
Their young hearts not less reverently pure
Because they hope to welcome accents kind,
And, in that Sabbath crowd, the Loved to find;
And children, glancing with their innocent eyes,
At every flower that quivers in the wind;
And grey-haired shepherds, calm, and old, and wise,
With peasant-wisdom,--drawn from gazing on the skies.
And Auld-Wives, who with Sabbath care have donned
Their snowy mutches, clean, and fresh, and white;
And pious eyes that well The BOOK have conned;
And snooded heads, bound round with ribands bright;
And last,--an old man's grandchild, treading light
By his blind footsteps; or a Mother mild,
Whose shadowy lashes veil her downcast sight,
Bearing along her lately christened child:--
And still by friendly talk their journey is beguiled.
Oh, Scotland, Scotland!--in these later days,
How hath thy decent worship been disgraced!
Where, on your Sabbath hills, for prayer and praise,
Solemn the feet of reverend elders paced,
With what wild brawling, with what ruffian haste,
Gathering to brandish Discord's fatal torch,
Have men your sacred altar-grounds defaced;
Mocking with howling fury, at the porch,
The ever-listening God, in his own holy Church!
The Taught would choose their Teacher: be it so!
Doubtless his lessons they will humbly learn,
Bowing the meek heart reverently low,
Who first claim right to choose him or to spurn;
Drop sentences of suffrage in the urn;
And ballot for that Minister of God,
Whose sacred mission is to bid them turn
Obedient eyes toward the chastening rod,
And walk the narrow path by humbler Christians trod!
Choose,--since your forms permit that choice to be,--
But choose in brotherhood, and pious love;
Assist at that selection solemnly,
As at a sacrifice to One above.
What! fear ye Rome's high altars? Shall THEY prove
The error and the stumbling-block alone?
Their crucifixes, meant your hearts to move,--
Their pictured saints--their images of stone--
Their Virgins garlanded--their Jesu on his Throne?
Yea! rather fear 'the image of a Voice,'
Set up to be an idol and a snare:
Fear the impression of your prideful choice,
The human heart-beat mingling with the prayer;
The heavy sigh that comes all unaware;
The sense of weeping, strugglingly represt;
The yearning adoration and despair,
With which unworthiness is then confest;
Mortal disturbance sent to break Religion's rest!
Fear the excitement--fear the human power
Of eloquent words, which 'twixt you and the skies,
Stand like a fretted screen; and, for that hour,
Confuse and mar the tranquil light that lies
Beyond, unbroken! Fear the glow that dies
With the occasion: darkest dangers yawn
'Neath the foundation where your hope would rise:
For true light fadeth not, nor is withdrawn,
The Lamb's calm City wrapt in one Eternal Dawn!
Children, who playing in their ignorant mirth,
Behold the sunbeam's warm reflected ray,
Reaching to grasp it, touch the blank cold earth,
Their eyes averted from the Source of Day,
Not knowing where the Actual Glory lay.
Fear YE to snatch at glittering beams, and lose
The light that should have cheered your mortal way:
Tremble, responsible yet weak, to choose;
'Ye know not what ye ask,'--nor what ye should refuse!
Say, was it word of power, or fluent speech,
Which marked those simple men of Galilee,
For Christ's disciples? was it theirs to preach
With winning grace, and artful subtilty,
The Saviour's message,--'Die to live with me?'
Bethsaida's fisherman, who bare the spite
Of heathen rage at Patras,--or those three
Who saw HIM glorified on Tabor's height,
And bathed in bloody sweat on dark Gethsemane's night?
The homeliest voice that weakly leads the van
Of many prayers, shall sound as sweet among
The angel host,--as his, the eloquent man,
Who with miraculous sweet, and fervent tongue,
Charms with a spell the mute, applauding throng;
No better, (as respects his human gift)
Than many a Heathen Poet, whose great song,
Age after age continues yet to lift,
As down the Stream of Time melodious treasures drift.
Brothers, why make ye War? and in His Name,
Whose message to the earth was Peace and Love;
What time the awful voice to Shepherds came,
And the clear Herald-Star shone out above?
When shall the meaning of that message move
Our bitter hearts? When shall we cease to come
The patience of a gentle God to prove;
Cainlike in temper,--though no life we doom,--
Our prayer a curse, although our altar be no tomb?
When that indulgence which the PERFECT grants,
By the IMPERFECT also shall be granted;
When narrow light that falls in crooked slants,
Shines broad and bright where'er its glow is wanted;
When cherished errors humbly are recanted;
When there are none who set themselves apart,
To watch how Prayers are prayed, and sweet hymns chanted;
With eyes severe, and criticising heart,--
As though some Player flawed the acting of his part.
From Saints on Earth,--defend us, Saints in Heaven!
By their un-likeness to the thing they ape;
Their cheerlessness, where God such joy hath given,
(Covering this fair world with a veil of crape)
Their lack of kindliness in any shape;
Their fierce, false judgments of another's sin;
And by the narrowness of mind they drape
With full-blown fantasies, and boasts to win
A better path to Heaven, than others wander in!
And ye, calm Angels in that blissful world,
From whence (close knit in brotherhood of strife)
The strong rebellious spirits, downward hurled,
Came to this Earth, with love and beauty rife,
And poisoned all the fountain-wells of life;
Spread the soft shelter of your peaceful wings,
When hard looks stab us like a two-edged knife,
And hearts that yearned for Pity's healing springs,
Are mocked, in dying thirst, by gall which Malice brings.
From the cold glare of their self-righteous eyes,--
From scornful lips, brimful of bitter words,--
From the curled smile that triumphs and defies,--
From arguments that sound like clashing swords,--
Save us, ye dwellers among music-chords!
Whose unseen presence doubtless lingers nigh,
Although no more our blinded sense affords
Your radiant image to the craving eye,
Nor sees your herald-wings, swift-spreading, cleave the sky!
No more to Ishmael's thirst, or Hagar's prayer,
The suffering or the longing heart on Earth;
No more to soothe funereal despair;
No more to fill the cruise in bitter dearth,
Or turn the widow's wailing into mirth;
Shall they return who watched in holy pain
The Human Death, that closed the Heavenly Birth!
Rebellious earth, twice sanctified in vain,
Lonely from those pure steps must evermore remain.
But deep in each man's heart, some angel dwells,--
Mournfully, as in a sepulchral tomb;
Set o'er our nature like calm sentinels,
Denying passage to bad thoughts that come
Tempting us weakly to our final doom,
Patient they watch, whatever may betide;
Shedding pure rays of glory through the gloom,
And bowing meek wings over human pride,--
As once in the lone grave of Him, the Crucified!
Angels of Grief,--who, when our weak eyes tire
Of shedding tears, their sad sweet lessons teach;
Angels of Hope,--who lift with strong desire
Our mortal thoughts beyond a mortal reach;
Angels of Mercy,--who to gentle speech,
And meek, forgiving words, the heart incline,
Weaving a link of brotherhood for each;
Angels of Glory,--whose white vestments shine
Around the good man's couch, in dying life's decline.
Need of such heavenly counterpoise have we
To bear us up, when we would grovel down;
To keep our clogged and tarnished natures free
From the world-rust that round our hearts hath grown
Like mouldering moss upon a sculptured stone;
To soften down the cruelty and sin
Of crabbèd Selfishness, that stands alone,
With greedy eyes that watch what they may win,
The whole wide world a field to gather harvest in!
To gather Harvest! In this Autumn prime,
Earth's literal harvest cumbers the glad land!
This is the sultry moment--the dry time,
When the ripe golden ears, that shining stand,
Fall, rustling, to the Reaper's nimble hand:
When, from those plains the bright sheaves lie among,
(Whose fertile view the sloping hills command,)
Float cheerful sounds of laughter and of song,
And merry-making jests from many a rural throng.
Sweet is the prospect which that distance yields!
Here, honest toil;--while there a sunburnt child
Sleeps by the hedge-row that divides the fields,
Or where the sheltering corn is stacked and piled;
And as the groups have one by one defiled,
(Leaving unwatched the little sleeper's place,)
You guess the Mother, by the way she smiled;
The holy Love that lit her peasant-face,
The lingering glance, replete with Feeling's matchless grace.
He lieth safe until her task be done--
Lulled, basking, into slumber sound and deep;
That Universal Cherisher, the Sun,
With kindly glow o'erlooks his harmless sleep,
And the rough dog close neighbourhood shall keep,
(Friend of the noble and the lowly born)
Till careful shepherds fold the wandering sheep,
And wearied reapers leave the unfinished corn--
Resting through dewy night, to recommence at morn.
Oh, picture of Abundance and of Joy!
Oh, golden Treasure given by God to Man!
Why com'st thou shaded by a base alloy?
What root of evil poisons Nature's plan?
Why should the strain not end as it began,
With notes that echo music as they come?
What mournful silence--what mysterious ban--
Hushes the tones of those who onward roam,
With choral gladness singing,--'happy Harvest-Home?'
What altered cadence lingers in the Vale,
Whose mass of full-eared sheaves the reapers bind?
A sound more sad than Autumn-moaning gale,
More dreary than the later whistling wind
That ushers Winter, bitter and unkind.
Again!--it soundeth like a human sigh!
A horrid fear grows present to my mind:
Here, where the grain is reaped that stood so high,
A Man hath lain him down: to slumber?--no,--to die!
Past the Park gate,--along the market-road,--
And where green water-meadows freshly shine,
By many a Squire and Peer's unseen abode,--
And where the village Alehouse swings its sign,
Betokening rest, and food, and strengthening wine,--
By the rich dairy, where, at even-tide,
Glad Maidens, singing, milk the lowing kine,--
Under blank shadowing garden-walls, that hide
The espaliered fruit well trained upon their sunnier side,--
Jaded and foot-sore, he hath struggled on,
Retracing with sunk heart his morning track;
In vain to HIM the Harvest and the Sun;
Doomed, in the midst of plenteousness, to lack,
And die unfed, beneath the loaded stack,
He hath been wandering miles to seek RELIEF;
(Disabled servant--Labour's broken hack!)
And he returns--refused! His Hour is brief;
But there are those at home for whom he groans with grief.
My pulse beats faster with the coming fear!
I cannot lift his dull expiring weight:
What if the fainting wretch should perish here?
Here,--sinking down beside the rich man's gate,--
On the cropped harvest;--miserable fate!
He tells me something--what, I cannot learn:
Feeble--confused--the words he fain would state:
But accents of complaint I can discern,
And mention of his wife and little ones in turn!
He's DEAD! In that last sigh his weak heart burst!
An end hath now been put to many woes:
The storm-beat mariner hath reached the worst,--
His 'harbour and his ultimate repose.'
He to a world of better justice goes,
We to the Inquest-Room, to hear, in vain,
Description of the strong convulsive throes,
The mighty labour, and the petty gain,
By which a struggling life gets quit at last of pain.
To hear, and to forget, the oft-told story,
Of what forsaken Want in silence bears:
So tarnishing commercial England's glory!
To hear rich men deny that poor men's cares
Should be accounted business of theirs;
To hear pale neighbours (one degree less poor
Than him who perished) prove, all unawares,
The generous opening of THEIR lowly door,
The self-denying hearts that shared the scanty store.
To hear, and acquiesce in, shallow words,
Which make it seem the sickly labourer's fault,
That he hath no accumulated hoards
Of untouched wages; wine, and corn, and malt;
To use when eyesight fails, or limbs grow halt;
To hear his character at random slurred,--
'An idle fellow, sir, not worth his salt;'
And every one receive a bitter word
For whom his clay-cold heart with living love was stirred:
His Wife, a shrew and slattern, knowing not
(What all her betters understand so well)
How to bring comfort to a poor man's lot,
How to keep house,--and how to buy and sell;
His Daughter, a degraded minx, who fell
At sixteen years,--and bore a child of shame,
Permitted with th' immoral set to dwell!
His eldest Son, an idiot boy, and lame,--
In short, the man WAS starved--but no one was to blame.
No one:--Oh! 'Merry England,' hearest thou?
Houseless and hungry died he on thy breast!
No one: Oh! 'Fertile England,' did thy plough--
Furrow no fields; or was their growth represt
By famine-blights that swept from east to west?
No one:--'Religious England,' preach the word
In thy thronged temples on the Day of Rest,
And bid the war of Faith and Works accord:--
'Who giveth to the Poor, he lendeth to the Lord!'
Trust me, that not a soul whose idle hand
Stinted to spare, and so declined to save;
Not one of all who call it 'Native Land,'
Which to their dead and starved compatriot gave
A humble cradle,--and a lowlier grave,--
Stands blameless of this death before the face
Of judging Heaven! The gathered store they have,
That shall condemn them. National disgrace
Rests on the country cursed by such a piteous case.
And yet not once, nor twice, but countless times,
We, in blind worship of the golden calf,
Allow of deaths like these! While funeral chimes
Toll for the rich, whose graven paragraph
Of vanished virtues (too complete by half),
The heirs of their importance soothe and please.
The poor man dies--and hath no EPITAPH!
What if your churchyards held such lines as these,
The listless eye to strike,--the careless heart to freeze?
'Here lies a man who died of Hunger-pain,
In a by-street of England's Capital.
Honest, (in vain!) industrious, (in vain!)
Willing to spend in useful labour all
His years from youth to age. A dangerous fall
Shattered his limbs, and brought him to distress.
His health returned: his strength was past recall:
He asked assistance (earnings growing less,)
Received none, struggled on, and died of Want's excess.'
'Here rests in Death, (who rested not in Life!)
The worn-out Mother of a starving brood:
By night and day, with most courageous strife,
She fought hard Fortune to procure them food:
(A desert-pelican, whose heart's best blood
Oozed in slow drops of failing strength away!)
Much she endured; much misery withstood;
At length weak nature yielded to decay,
And baffled Famine seized his long-resisting prey.'
Oh! the green mounds, that have no head-stones o'er them,
To tell who lies beneath, in slumber cold;
Oh! the green mounds, that saw no Mutes deplore them,
The Pauper-Graves, for whom no church-bells tolled;
What if our startled senses could behold,
(As we to Sabbath-prayer walk calmly by,)
Their visionary epitaphs enrolled;
Upstanding grimly 'neath God's equal sky,
Near the white sculptured tombs where wealthier Christians lie!
Then we should THINK: then we should cry, ALAS!
Then many a pulse would flutter mournfully,
And steps would pause, that now so reckless pass:
For, in this chequered world of ours, we see
Much Carelessness, but little Cruelty;
And (though Heaven knows it is no boast to tell,)
There dwelleth in us a deep sympathy,
Too often, like the stone-closed Arab well,
Sealed from their helpless thirst whose torments it should quell.
We shelter SELFISHNESS behind the mask
Of INCREDULITY: we will not own
What, if admitted, leaves a heavy task
To be performed; or spurned if left undone,
Stamping our frozen hearts as made of stone.
Or, if we grant such suffering exists,
Wide-spread and far, we plead,--'how vain for ONE
To strive to clear away these hopeless mists,
'Striking a few sad names from off these endless lists!'
'WHAT CAN I DO? I know that men have died
'Of their privations; truly, I believe
'That honest labour may be vainly plied:
'But how am I this sorrow to relieve?
'Go, let our Rulers some great plan achieve,
'It rests with These to settle and command,--
'We, meaner souls, can only sigh and grieve.'
So, sitting down, with slack and nerveless hand,
Supine we hear the cry that waileth through the land.
But let us measure help, by their deep woe:
Are we, indeed, as powerless to aid
As they to struggle? Conscience whispers, 'NO!'
Conscience, who shrinks uneasy and afraid,
Condemned,--if that brief answer must be made.
Though, in the Cowardice that flies the pain,
A spark of better nature is betrayed,
Proving, if their appeal could entrance gain,
Our hearts would not be roused and spoken to in vain.
But because generous minds stand few and far,
Like wholesome ears of grain in fields of blight:--
Because one earnest soul, like one great star,
Rises,--without the power in single light
To break the darkness of surrounding night:--
Because the sufferings of the Mass require
The Many, not the Few, their wrongs to right;-
Therefore, Great Hearts grow sick with vain desire,
And, baffled at each turn, the weaker spirits tire.
The GRADUAL is God's law. And we all fail
Because we will not copy it, but would
Against deep-rooted obstacles prevail,
(Which have the change of centuries withstood)
By hurried snatching in our rashest mood:
So, leaving dying branches in our grasp,
Vanishes all the growth of promised good;
Or from the green leaves darts some poisonous asp,
And stings the hand outstretched the fruitage fair to clasp.
So the Mock-Patriot leaves the Poor man's home
A thousand times more wretched, than when first
Loud declamation, full of froth and foam,
Weak discontent to strong rebellion nurst!
By those to whom he proffered aid, accurst,--
Called to account for days of helpless woe,--
The bubble promises give way, and burst,
Which left his rash lips with such ready flow:
The Idol of Himself,--the Orator for show!
Solemn the malediction set on him
Who doth 'pervert the judgment' of the poor,
Mislead the blind and ignorant, and dim
The meagre light which led them heretofore.
Faces he knows not,--weak ones who deplore
The ruin wrought by him,--in dreams shall rise;
Night's veil of darkness cannot cover o'er
The wild reproaching of their blood-shot eyes,
Nor its deep silence hush their hoarse lamenting cries!
While those whom he opposed, pronounce it Sin,
That, with mad Discord in his meteor track,
Some shallow theory of hope to win,
He hounded on a wild infuriate pack:
The feet he taught to leave the quiet track,
Who shall prevent, or whither shall they tread?
What mighty force shall dam the waters back,
When the swoln torrent hath found room to spread?
Rolling and fierce it comes, and whelms his reckless head!
Yet, let no man who feels himself secure
That Wrong exists, believe that humble tools
May not amend, what pining they endure.
Let him not fear the ridicule of fools,
Nor sneers of cold utilitarian schools,
To whom enthusiasts ever seem insane:
Nor to old laws and inappropriate rules
Bow slavish down because his lot is plain,
Unstarred by Rank or Power, ungilt by Wealth or Gain.
What! were they demi-gods and angels, then,
Who have done deeds of glory in our land?
Or only honest, earnest-hearted men,
Born their great mission here to understand,
And nobly labour at it, heart and hand?
Were they all Princes and great Lords, who trod
Their share of Earth in natural command?
No! THEY believed the Breath that woke the clod,
And honoured in themselves the sentient spark from God!
HE did not breathe a different breath of life
Into the noble and the lowly born:
Sprung from one clay, though now in parted strife,
Brothers,--though some may crouch and some may scorn.
WE framed a difference, such as bids the Morn
Shine veiled or bright; but, sent through latticed pane,
Or mullioned arch, or prison-bars forlorn,
Or gleaming through dim aisles with painted stain,
God's outward light it was, God's light it must remain!
Not in the body, or the body's gauds,--
Not in the coronet a goldsmith wrought,--
Not in the pomp a gaping crowd applauds
(Like a pleased child when spangled toys are brought,)
But in the proud pre-eminence of THOUGHT
Lies the true influence that shall aspire:
The Victory in a battle mutely fought:
For that light, none can trample out,--that fire
The breath of fierce disdain but teaches to rise higher!
Hath Science, in her march, avowed no claims
But theirs, first trained in Academic letters?
Doth History give no roll of patriot-names,
Peasants themselves, of peasant sons begetters,
Who taught that light to some, miscalled their BETTERS?
Men, who with iron hands, and hearts as stout,
Filed through the links of Folly's golden fetters;
And rough smith's work they made of it, no doubt,
Small choice of tools, when Souls from Prison would break out.
Yet doubly beautiful it is to see
One, set in the temptation of High Class,
Keep the inherent deep nobility
Of a great nature, strong to over-pass
The check of circumstance and choking mass
Of vicious faults which youthful leisure woo;
Mirror each thought in Honour's stainless glass;
And, by all kindly deeds that Power can do,
Prove that the brave good heart hath come of lineage true.
His gladdest welcome shall be giv'n by those
Who seemed to hold aloof from gentle blood:
Men, falsely deemed RANK'S democratic foes,
Because they love not FASHION'S selfish brood,
And look on idle Pomp with bitter mood.
Straightforward is their judgment; true, and keen;
The English Oak disowns the grafted wood,--
Spurns the high title, linked with spirit mean,--
And scorns the branch whereon the Lowly dare not lean!
Oh! Graceful seems the bending of his brow;
Lovely the earnestness that fills his eyes;
Holy the fire that gave his heart its glow
(Spark of that same great Light which never dies.)
With hope, not fear, they watch his gradual rise:--
His youth's glad service in his age recall:--
Cheer in the race,--and glory in the prize,--
For his sake loving Rank, and Pomp, and all,--
Deeming such statue needs a lofty Pedestal!
CHILD OF THE ISLANDS! May such men as these
Alone be teachers of thy childhood pure;
Greet thy fair youth with friendly courtesies,
And to thine age with happy bond endure.
Feel with them; act with them; those ills to cure
That lie within the reach of brotherhood;
For these are men no shallow hopes allure,
Whose loyalty is current in their blood,
But who the people's claims have wisely understood.
Hear a brief fable. One, with heedless tread,
Came o'er the wild fair grass that ne'er was mown:
Then said the grass,--'Your heel is on my head;
And, where in harmless freedom I have grown,
Sorely your iron foot hath tramped me down;
But God,--who to my veins such freshness gave,
Shall heal me with a healing of his own,
Till I, perchance, may lift my head to wave
Above the marble tomb that presses down your grave.'
If he had trod the path within his reach,
And let the wild grass hear the cricket sing,
Think you it would have turned with bitter speech?
No! but saluted him as Nature's king.
Oh, fable,--but not folly,--for the thing
We trample down, if life from God be in it,
Sooner or later takes the upward spring;
And sorely we may rue the reckless minute
We strove to crush its strength, and not in peace to win it.
And not alone in this same trampling strife
Consists Oppression's force; that creeping eft,
That lizard-blooded, frozen death-in-life,
NEUTRALITY, the cursed of Heaven, hath left
More misery to be borne by those bereft
Of power to strive against ill-fortune's spite.
The dagger hath gone home unto the heft;
And those stood by, who would not, but who might
Have turned the assassin steel, and stayed the unequal fight.
Oh! there are moments of our lives, when such
As will not help to lift us, strike us down!
When the green bough just bends so near our clutch,
When the light rope so easily were thrown,
That they are murderers who behold us drown.
Well spoke the Poet-Heart so tried by woe,
That there are hours when left despairing, lone,
'Each idle ON-LOOKER appears a FOE:'
For Hate can scarce do worse, than no compassion show.
Neutrality Is Hate: the aid withheld,
Flings its large balance in the adverse scale;
And makes the enemy we might have quelled,
Strong to attack, and certain to prevail;
Yea, clothes him, scoffing, in a suit of mail!
Those are the days which teach unhappy elves
No more such callous bosoms to assail;
The rocky soil no more the weak-one delves;
Upright we stand, and trust--in God, and in ourselves.
'The flesh will quiver when the pincers tear;'
The heart defies, that feels unjustly slighted;
The soul, oppressed, puts off its robe of Fear,
And warlike stands, in gleaming armour dighted;
And whensoe'er the Wronged would be the Righted,
There always have been, always must be, minds
In whom the Power and Will are found united;
Who rise, as Freedom fit occasion finds,
Skilled Workmen in a Craft which no Apprentice binds.
And therefore should we aid who need our aid,
And freely give to those who need our giving;
Look gently on a brother's humbler trade,
And the coarse hand that labours for its living,
Scorn not because our fortunes are more thriving;
Spurn the cold rule,--'all BARTER, no BESTOWING,'
And such good plans as answer our contriving,
Let no false shame deter from open shewing;--
The crystal spring runs pure,--though men behold it flowing.
But granting we in truth were weak to do
That which our hearts are strong enough to dream;
Shall we, as feeble labourers, wandering go,
And sit down passive by the lulling stream,
Or slumber basking in the noon-tide beam?
Shall we so waste the hours without recall,
Which o'er Life's silent dial duly gleam;
And from red morning to the dewy fall,
Folding our listless hands, pursue no aim at all?
Would not the lip with mocking smile be curled,
If some poor reaper of our autumn corn,
Some hired labourer of the actual world,
Treated our summons with neglect forlorn;
Pleading that Heaven, which made him weakly-born,
Had thus excused him from all settled task?
Should we not answer, with a kind of scorn,
'Do what thou canst,--no more can Reason ask,
But think not, unemployed, in idleness to bask?'
In Heaven's own land,--the heart,--shall we put by
All tasks to US allotted and assigned,--
While thus the mote within a Brother's eye
Clearly we see, but to the beam are blind?
How can we set that reaper sheaves to bind,
According to his body's strength; yet seek
Excuse for our soul's indolence to find?
Oh! let the red shame flush the conscious cheek,--
For duties planned by God, NO man was born too weak!
Task-work goes through the world! the fluent River
Turneth the mill-wheels with a beating sound,
And rolleth onward toward the sea for ever!
The Sea heaves restless to its shoreward bound;
The Winds with varying voices, wander round;
The Branches, in their murmur, bend and thrill;
Flower after flower springs freshly from the ground;
The floating Clouds move ceaseless o'er the hill;
Nothing is set in calm; nothing (save Death) is still.
That glorious orb of Heaven, the blessèd Sun,
A daily journey makes from East to West;
Nightly the Moon and Stars their courses run.
Yea, further we may learn our Lord's behest,
Taught by the pulse that heaves each living breast,
Our folding of the hands is in the GRAVE
And fixed in HEAVEN the Sabbath of our Rest!
Meanwhile, with Sun, and Wind, and Cloud, and Wave,
We ply the life-long task our great Creator gave.
CHILD OF THE ISLANDS! when to thy young heart
Life's purpose pleads with mighty eloquence,--
Hear, Thou, as one who fain would act his part
Under the guiding of Omnipotence;
Whose clay-wrapped Spirit, looking up from hence,
Asketh what labour it may best perform
Ere the NIGHT cometh; when quick life and sense
Are fellow-sleepers with the slow blind worm,--
And Death's dark curtain hides the sunshine and the storm!
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The Interpretation of Nature and
MAN, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or in thought of the course of nature: beyond this he neither knows anything nor can do anything.
Neither the naked hand nor the understanding left to itself can effect much. It is by instruments and helps that the work is done, which are as much wanted for the understanding as for the hand. And as the instruments of the hand either give motion or guide it, so the instruments of the mind supply either suggestions for the understanding or cautions.
Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule.
Towards the effecting of works, all that man can do is to put together or put asunder natural bodies. The rest is done by nature working within.
The study of nature with a view to works is engaged in by the mechanic, the mathematician, the physician, the alchemist, and the magician; but by all (as things now are) with slight endeavour and scanty success.
It would be an unsound fancy and self-contradictory to expect that things which have never yet been done can be done except by means which have never yet been tried.
The productions of the mind and hand seem very numerous in books and manufactures. But all this variety lies in an exquisite subtlety and derivations from a few things already known; not in the number of axioms.
Moreover the works already known are due to chance and experiment rather than to sciences; for the sciences we now possess are merely systems for the nice ordering and setting forth of things already invented; not methods of invention or directions for new works.
The cause and root of nearly all evils in the sciences is this -- that while we falsely admire and extol the powers of the human mind we neglect to seek for its true helps.
The subtlety of nature is greater many times over than the subtlety of the senses and understanding; so that all those specious meditations, speculations, and glosses in which men indulge are quite from the purpose, only there is no one by to observe it.
As the sciences which we now have do not help us in finding out new works, so neither does the logic which we now have help us in finding out new sciences.
The logic now in use serves rather to fix and give stability to the errors which have their foundation in commonly received notions than to help the search after truth. So it does more harm than good.
The syllogism is not applied to the first principles of sciences, and is applied in vain to intermediate axioms; being no match for the subtlety of nature. It commands assent therefore to the proposition, but does not take hold of the thing.
The syllogism consists of propositions, propositions consist of words, words are symbols of notions. Therefore if the notions themselves (which is the root of the matter) are confused and over-hastily abstracted from the facts, there can be no firmness in the superstructure. Our only hope therefore lies in a true induction.
There is no soundness in our notions whether logical or physical. Substance, Quality, Action, Passion, Essence itself, are not sound notions: much less are Heavy, Light, Dense, Rare, Moist, Dry, Generation, Corruption, Attraction, Repulsion, Element, Matter, Form, and the like; but all are fantastical and ill defined.
Our notions of less general species, as Man, Dog, Dove, and of the immediate perceptions of the sense, as Hot, Cold, Black, White, do not materially mislead us; yet even these are sometimes confused by the flux and alteration of matter and the mixing of one thing with another. All the others which men have hitherto adopted are but wanderings, not being abstracted and formed from things by proper methods.
Nor is there less of wilfulness and wandering in the construction of axioms than in the formations of notions; not excepting even those very principles which are obtained by common induction; but much more in the axioms and lower propositions educed by the syllogism.
The discoveries which have hitherto been made in the sciences are such as lie close to vulgar notions, scarcely beneath the surface. In order to penetrate into the inner and further recesses of nature, it is necessary that both notions and axioms be derived from things by a more sure and guarded way; and that a method of intellectual operation be introduced altogether better and more certain.
There are and can be only two ways of searching into and discovering truth. The one flies from the senses and particulars to the most general axioms, and from these principles, the truth of which it takes for settled and immovable, proceeds to judgment and to the discovery of middle axioms. And this way is now in fashion. The other derives axioms from the senses and particulars, rising by a gradual and unbroken ascent, so that it arrives at the most general axioms last of all. This is the true way, but as yet untried.
The understanding left to itself takes the same course (namely, the former) which it takes in accordance with logical order. For the mind longs to spring up to positions of higher generality, that it may find rest there; and so after a little while wearies of experiment. But this evil is increased by logic, because of the order and solemnity of its disputations.
The understanding left to itself, in a sober, patient, and grave mind, especially if it be not hindered by received doctrines, tries a little that other way, which is the right one, but with little progress; since the understanding, unless directed and assisted, is a thing unequal, and quite unfit to contend with the obscurity of things.
Both ways set out from the senses and particulars, and rest in the highest generalities; but the difference between them is infinite. For the one just glances at experiment and particulars in passing, the other dwells duly and orderly among them. The one, again, begins at once by establishing certain abstract and useless generalities, the other rises by gradual steps to that which is prior and better known in the order of nature.
There is a great difference between the Idols of the human mind and the Ideas of the divine. That is to say, between certain empty dogmas, and the true signatures and marks set upon the works of creation as they are found in nature.
It cannot be that axioms established by argumentation should avail for the discovery of new works; since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render sciences active.
The axioms now in use, having been suggested by a scanty and manipular experience and a few particulars of most general occurrence, are made for the most part just large enough to fit and take these in: and therefore it is no wonder if they do not lead to new particulars. And if some opposite instance, not observed or not known before, chance to come in the way, the axiom is rescued and preserved by some frivolous distinction; whereas the truer course would be to correct the axiom itself.
The conclusions of human reason as ordinarily applied in matter of nature, I call for the sake of distinction Anticipations of Nature (as a thing rash or premature). That reason which is elicited from facts by a just and methodical process, I call Interpretation of Nature.
Anticipations are a ground sufficiently firm for consent; for even if men went mad all after the same fashion, they might agree one with another well enough.
For the winning of assent, indeed, anticipations are far more powerful than interpretations; because being collected from a few instances, and those for the most part of familiar occurrence, they straightway touch the understanding and fill the imagination; whereas interpretations on the other hand, being gathered here and there from very various and widely dispersed facts, cannot suddenly strike the understanding; and therefore they must needs, in respect of the opinions of the time, seem harsh and out of tune; much as the mysteries of faith do.
In sciences founded on opinions and dogmas, the use of anticipations and logic is good; for in them the object is to command assent to the proposition, not to master the thing.
Though all the wits of all the ages should meet together and combine and transmit their labours, yet will no great progress ever be made in science by means of anticipations; because radical errors in the first concoction of the mind are not to be cured by the excellence of functions and remedies subsequent.
It is idle to expect any great advancement in science from the superinducing and engrafting of new things upon old. We must begin anew from the very foundations, unless we would revolve for ever in a circle with mean and contemptible progress.
The honour of the ancient authors, and indeed of all, remains untouched; since the comparison I challenge is not of wits or faculties, but of ways and methods, and the part I take upon myself is not that of a judge, but of a guide.
This must be plainly avowed: no judgment can be rightly formed either of my method or of the discoveries to which it leads, by means of anticipations (that is to say, of the reasoning which is now in use); since I cannot be called on to abide by the sentence of a tribunal which is itself on its trial.
Even to deliver and explain what I bring forward is no easy matter; for things in themselves new will yet be apprehended with reference to what is old.
It was said by Borgia of the expedition of the French into Italy, that they came with chalk in their hands to mark out their lodgings, not with arms to force their way in. I in like manner would have my doctrine enter quietly into the minds that are fit and capable of receiving it; for confutations cannot be employed, when the difference is upon first principles and very notions and even upon forms of demonstration.
One method of delivery alone remains to us; which is simply this: we must lead men to the particulars themselves, and their series and order; while men on their side must force themselves for awhile to lay their notions by and begin to familiarise themselves with facts.
The doctrine of those who have denied that certainty could be attained at all, has some agreement with my way of proceeding at the first setting out; but they end in being infinitely separated and opposed. For the holders of that doctrine assert simply that nothing can be known; I also assert that not much can be known in nature by the way which is now in use. But then they go on to destroy the authority of the senses and understanding; whereas I proceed to devise and supply helps for the same.
The idols and false notions which are now in possession of the human understanding, and have taken deep root therein, not only so beset men's minds that truth can hardly find entrance, but even after entrance obtained, they will again in the very instauration of the sciences meet and trouble us, unless men being forewarned of the danger fortify themselves as far as may be against their assaults.
There are four classes of Idols which beset men's minds. To these for distinction's sake I have assigned names, -- calling the first class Idols of the Tribe; the second, Idols of the Cave; the third, Idols of the Market-place; the fourth, Idols of the Theatre.
The formation of ideas and axioms by true induction is no doubt the proper remedy to be applied for the keeping off and clearing away of idols. To point them out, however, is of great use; for the doctrine of Idols is to the Interpretation of Nature what the doctrine of the refutation of Sophisms is to common Logic.
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolours the nature of things by mingling its own nature with it.
The Idols of the Cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolours the light of nature; owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of man (according as it is meted out to different individuals) is in fact a thing variable and full of perturbation, and governed as it were by chance. Whence it was well observed by Heraclitus that men look for sciences in their own lesser worlds, and not in the greater or common world.
There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market-place, on account of the commerce and consort of men there. For it is by discourse that men associate; and words are imposed according to the apprehension of the vulgar. And therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations wherewith in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies.
Lastly, there are Idols which have immigrated into men's minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theatre; because in my judgment all the received systems are but so many stage-plays, representing worlds of their own creation after an unreal and scenic fashion. Nor is it only of the systems now in vogue, or only of the ancient sects and philosophies, that I speak; for many more plays of the same kind may yet be composed and in like artificial manner set forth; seeing that errors the most widely different have nevertheless causes for the most part alike. Neither again do I mean this only of entire systems, but also of many principles and axioms in science, which by tradition, credulity, and negligence have come to be received.
But of these several kinds of Idols I must speak more largely and exactly, that the understanding may be duly cautioned.
The human understanding is of its own nature prone to suppose the existence of more order and regularity in the world than it finds. And though there be many things in nature which are singular and unmatched, yet it devises for them parallels and conjugates and relatives which do not exist. Hence the fiction that all celestial bodies move in perfect circles; spirals and dragons being (except in name) utterly rejected. Hence too the element of Fire with its orb is brought in, to make up the square with the other three which the sense perceives. Hence also the ratio of density of the so-called elements is arbitrarily fixed at ten to one. And so on of other dreams. And these fancies affect not dogmas only, but simple notions also.
The human understanding when it has once adopted an opinion (either as being the received opinion or as being agreeable to itself) draws all things else to support and agree with it. And though there be a greater number and weight of instances to be found on the other side, yet these it either neglects and despises, or else by some distinction sets aside and rejects; in order that by this great and pernicious predetermination the authority of its former conclusions may remain inviolate. And therefore it was a good answer that was made by one who when they showed him hanging in a temple a picture of those who had paid their vows as having escaped shipwreck, and would have him say whether he did not now acknowledge the power of the gods, -- "Aye," asked he again, "but where are they painted that were drowned after their vows?" And such is the way of all superstition, whether in astrology, dreams, omens, divine judgments, or the like; wherein men, having a delight in such vanities, mark the events where they are fulfilled, but where they fail, though this happen much oftener, neglect and pass them by. But with far more subtlety does this mischief insinuate itself into philosophy and the sciences; in which the first conclusion colours and brings into conformity with itself all that come after, though far sounder and better. Besides, independently of that delight and vanity which I have described, it is the peculiar and perpetual error of the human intellect to be more moved and excited by affirmatives than by negatives; whereas it ought properly to hold itself indifferently disposed towards both alike. Indeed in the establishment of any true axiom, the negative instance is the more forcible of the two.
The human understanding is moved by those things most which strike and enter the mind simultaneously and suddenly, and so fill the imagination; and then it feigns and supposes all other things to be somehow, though it cannot see how, similar to those few things by which it is surrounded. But for that going to and fro to remote and heterogeneous instances, by which axioms are tried as in the fire, the intellect is altogether slow and unfit, unless it be forced thereto by severe laws and overruling authority.
The human understanding is unquiet; it cannot stop or rest, and still presses onward, but in vain. Therefore it is that we cannot conceive of any end or limit to the world; but always as of necessity it occurs to us that there is something beyond. Neither again can it be conceived how eternity has flowed down to the present day; for that distinction which is commonly received of infinity in time past and in time to come can by no means hold; for it would thence follow that one infinity is greater than another, and that infinity is wasting away and tending to become finite. The like subtlety arises touching the infinite divisibility of lines, from the same inability of thought to stop. But this inability interferes more mischievously in the discovery of causes: for although the most general principles in nature ought to be held merely positive, as they are discovered, and cannot with truth be referred to a cause; nevertheless the human understanding being unable to rest still seeks something prior in the order of nature. And then it is that in struggling towards that which is further off it falls back upon that which is more nigh at hand; namely, on final causes: which have relation clearly to the nature of man rather than to the nature of the universe; and from this source have strangely defiled philosophy. But he is no less an unskilled and shallow philosopher who seeks causes of that which is most general, than he who in things subordinate and subaltern omits to do so.
The human understanding is no dry light, but receives an infusion from the will and affections; whence proceed sciences which may be called "sciences as one would." For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
But by far the greatest hindrance and aberration of the human understanding proceeds from the dullness, incompetency, and deceptions of the senses; in that things which strike the sense outweigh things which do not immediately strike it, though they be more important. Hence it is that speculation commonly ceases where sight ceases; insomuch that of things invisible there is little or no observation. Hence all the working of the spirits inclosed in tangible bodies lies hid and unobserved of men. So also all the more subtle changes of form in the parts of coarser substances (which they commonly call alteration, though it is in truth local motion through exceedingly small spaces) is in like manner unobserved. And yet unless these two things just mentioned be searched out and brought to light, nothing great can be achieved in nature, as far as the production of works is concerned. So again the essential nature of our common air, and of all bodies less dense than air (which are very many), is almost unknown. For the sense by itself is a thing infirm and erring; neither can instruments for enlarging or sharpening the senses do much; but all the truer kind of interpretation of nature is effected by instances and experiments fit and apposite; wherein the sense decides touching the experiment only, and the experiment touching the point in nature and the thing itself.
The human understanding is of its own nature prone to abstractions and gives a substance and reality to things which are fleeting. But to resolve nature into abstractions is less to our purpose than to dissect her into parts; as did the school of Democritus, which went further into nature than the rest. Matter rather than forms should be the object of our attention, its configurations and changes of configuration, and simple action, and law of action or motion; for forms are figments of the human mind, unless you will call those laws of action forms.
Such then are the idols which I call Idols of the Tribe; and which take their rise either from the homogeneity of the substance of the human spirit, or from its preoccupation, or from its narrowness, or from its restless motion, or from an infusion of the affections, or from the incompetency of the senses, or from the mode of impression.
The Idols of the Cave take their rise in the peculiar constitution, mental or bodily, of each individual; and also in education, habit, and accident. Of this kind there is a great number and variety; but I will instance those the pointing out of which contains the most important caution, and which have most effect in disturbing the clearness of the understanding.
Men become attached to certain particular sciences and speculations, either because they fancy themselves the authors and inventors thereof, or because they have bestowed the greatest pains upon them and become most habituated to them. But men of this kind, if they betake themselves to philosophy and contemplations of a general character, distort and colour them in obedience to their former fancies; a thing especially to be noticed in Aristotle, who made his natural philosophy a mere bond-servant to his logic, thereby rendering it contentious and well nigh useless. The race of chemists again out of a few experiments of the furnace have built up a fantastic philosophy, framed with reference to a few things; and Gilbert also, after he had employed himself most laboriously in the study and observation of the loadstone, proceeded at once to construct an entire system in accordance with his favourite subject.
There is one principal and as it were radical distinction between different minds, in respect of philosophy and the sciences; which is this: that some minds are stronger and apter to mark the differences of things, others to mark their resemblances. The steady and acute mind can fix its contemplations and dwell and fasten on the subtlest distinctions: the lofty and discursive mind recognises and puts together the finest and most general resemblances. Both kinds however easily err in excess, by catching the one at gradations the other at shadows.
There are found some minds given to an extreme admiration of antiquity, others to an extreme love and appetite for novelty: but few so duly tempered that they can hold the mean, neither carping at what has been well laid down by the ancients, nor despising what is well introduced by the moderns. This however turns to the great injury of the sciences and philosophy; since these affectations of antiquity and novelty are the humours of partisans rather than judgments; and truth is to be sought for not in the felicity of any age, which is an unstable thing, but in the light of nature and experience, which is eternal. These factions therefore must be abjured, and care must be taken that the intellect be not hurried by them into assent.
Contemplations of nature and of bodies in their simple form break up and distract the understanding, while contemplations of nature and bodies in their composition and configuration overpower and dissolve the understanding: a distinction well seen in the school of Leucippus and Democritus as compared with the other philosophies. For that school is so busied with the particles that it hardly attends to the structure; while the others are so lost in admiration of the structure that they do not penetrate to the simplicity of nature. These kinds of contemplation should therefore be alternated and taken by turns; that so the understanding may be rendered at once penetrating and comprehensive, and the inconveniences above mentioned, with the idols which proceed from them, may be avoided.
Let such then be our provision and contemplative prudence for keeping off and dislodging the Idols of the Cave, which grow for the most part either out of the predominance of a favourite subject, or out of an excessive tendency to compare or to distinguish, or out of partiality for particular ages, or out of the largeness or minuteness of the objects contemplated. And generally let every student of nature take this as a rule, -- that whatever his mind seizes and dwells upon with peculiar satisfaction is to be held in suspicion, and that so much the more care is to be taken in dealing with such questions to keep the understanding even and clear.
But the Idols of the Market-place are the most troublesome of all: idols which have crept into the understanding through the alliances of words and names. For men believe that their reason governs words; but it is also true that words react on the understanding; and this it is that has rendered philosophy and the sciences sophistical and inactive. Now words, being commonly framed and applied according to the capacity of the vulgar, follow those lines of division which are most obvious to the vulgar understanding. And whenever an understanding of greater acuteness or a more diligent observation would alter those lines to suit the true divisions of nature, words stand in the way and resist the change. Whence it comes to pass that the high and formal discussions of learned men end oftentimes in disputes about words and names; with which (according to the use and wisdom of the mathematicians) it would be more prudent to begin, and so by means of definitions reduce them to order. Yet even definitions cannot cure this evil in dealing with natural and material things; since the definitions themselves consist of words, and those words beget others: so that it is necessary to recur to individual instances, and those in due series and order; as I shall say presently when I come to the method and scheme for the formation of notions and axioms.
The idols imposed by words on the understanding are of two kinds. They are either names of things which do not exist (for as there are things left unnamed through lack of observation, so likewise are there names which result from fantastic suppositions and to which nothing in reality corresponds), or they are names of things which exist, but yet confused and ill-defined, and hastily and irregularly derived from realities. Of the former kind are Fortune, the Prime Mover, Planetary Orbits, Element of Fire, and like fictions which owe their origin to false and idle theories. And this class of idols is more easily expelled, because to get rid of them it is only necessary that all theories should be steadily rejected and dismissed as obsolete.
But the other class, which springs out of a faulty and unskilful abstraction, is intricate and deeply rooted. Let us take for example such a word as humid; and see how far the several things which the word is used to signify agree with each other; and we shall find the word humid to be nothing else than a mark loosely and confusedly applied to denote a variety of actions which will not bear to be reduced to any constant meaning. For it both signifies that which easily spreads itself round any other body; and that which in itself is indeterminate and cannot solidise; and that which readily yields in every direction; and that which easily divides and scatters itself; and that which easily unites and collects itself; and that which readily flows and is put in motion; and that which readily clings to another body and wets it; and that which is easily reduced to a liquid, or being solid easily melts. Accordingly when you come to apply the word, -- if you take it in one sense, flame is humid; if in another, air is not humid; if in another, fine dust is humid; if in another, glass is humid. So that it is easy to see that the notion is taken by abstraction only from water and common and ordinary liquids, without any due verification.
There are however in words certain degrees of distortion and error. One of the least faulty kinds is that of names of substances, especially of lowest species and well-deduced (for the notion of chalk and of mud is good, of earth bad); a more faulty kind is that of actions, as to generate, to corrupt, to alter; the most faulty is of qualities (except such as are the immediate objects of the sense) as heavy, light, rare, dense, and the like. Yet in all these cases some notions are of necessity a little better than others, in proportion to the greater variety of subjects that fall within the range of the human sense.
But the Idols of the Theatre are not innate, nor do they steal into the understanding secretly, but are plainly impressed and received into the mind from the play-books of philosophical systems and the perverted rules of demonstration. To attempt refutations in this case would be merely inconsistent with what I have already said: for since we agree neither upon principles nor upon demonstrations there is no place for argument. And this is so far well, inasmuch as it leaves the honour of the ancients untouched. For they are no wise disparaged the question between them and me being only as to the way. For as the saying is, the lame man who keeps the right road outstrips the runner who takes a wrong one. Nay it is obvious that when a man runs the wrong way, the more active and swift he is the further he will go astray.
But the course I propose for the discovery of sciences is such as leaves but little to the acuteness and strength of wits, but places all wits and understandings nearly on a level. For as in the drawing of a straight line or a perfect circle, much depends on the steadiness and practice of the hand, if it be done by aim of hand only, but if with the aid of rule or compass, little or nothing; so is it exactly with my plan. But though particular confutations would be of no avail, yet touching the sects and general divisions of such systems I must say something; something also touching the external signs which show that they are unsound; and finally something touching the causes of such great infelicity and of such lasting and general agreement in error; that so the access to truth may be made less difficult, and the human understanding may the more willingly submit to its purgation and dismiss its idols.
Idols of the Theatre, or of Systems, are many, and there can be and perhaps will be yet many more. For were it not that new for many ages men's minds have been busied with religion and theology; and were it not that civil governments, especially monarchies, have been averse to such novelties, even in matters speculative; so that men labour therein to the peril and harming of their fortunes, -- not only unrewarded, but exposed also to contempt and envy; doubtless there would have arisen many other philosophical sects like to those which in great variety flourished once among the Greeks. For as on the phenomena of the heavens many hypotheses may be constructed, so likewise (and more also) many various dogmas may be set up and established on the phenomena of philosophy. And in the plays of this philosophical theatre you may observe the same thing which is found in the theatre of the poets, that stories invented for the stage are more compact and elegant, and more as one would wish them to be, than true stories out of history.
In general however there is taken for the material of philosophy either a great deal out of a few things, or a very little out of many things; so that on both sides philosophy is based on too narrow a foundation of experiment and natural history, and decides on the authority of too few cases. For the Rational School of philosophers snatches from experience a variety of common instances, neither duly ascertained nor diligently examined and weighed, and leaves all the rest to meditation and agitation of wit.
There is also another class of philosophers, who having bestowed much diligent and careful labour on a few experiments, have thence made bold to educe and construct systems; wresting all other facts in a strange fashion to conformity therewith.
And there is yet a third class, consisting of those who out of faith and veneration mix their philosophy with theology and traditions; among whom the vanity of some has gone so far aside as to seek the origin of sciences among spirits and genii. So that this parent stock of errors -- this false philosophy -- is of three kinds; the Sophistical, the Empirical, and the Superstitious.
The most conspicuous example of the first class was Aristotle, who corrupted natural philosophy by his logic: fashioning the world out of categories; assigning to the human soul, the noblest of substances, a genus from words of the second intention; doing the business of density and rarity (which is to make bodies of greater or less dimensions, that is, occupy greater or less spaces), by the frigid distinction of act and power; asserting that single bodies have each a single and proper motion, and that if they participate in any other, then this results from an external cause; and imposing countless other arbitrary restrictions on the nature of things; being always more solicitous to provide an answer to the question and affirm something positive in words, than about the inner truth of things; a failing best shown when his philosophy is compared with other systems of note among the Greeks. For the Homoeomera of Anaxagoras; the Atoms of Leucippus and Democritus; the Heaven and Earth of Parmenides; the Strife and Friendship of Empedocles; Heraclitus's doctrine how bodies are resolved into the indifferent nature of fire, and remoulded into solids; have all of them some taste of the natural philosopher, -- some savour of the nature of things, and experience, and bodies; whereas in the physics of Aristotle you hear hardly anything but the words of logic; which in his metaphysics also, under a more imposing name, and more forsooth as a realist than a nominalist, he has handled over again. Nor let any weight be given to the fact, that in his books on animals and his problems, and other of his treatises, there is frequent dealing with experiments. For he had come to his conclusion before; he did not consult experience, as he should have done, in order to the framing of his decisions and axioms; but having first determined the question according to his will, he then resorts to experience, and bending her into conformity with his placets leads her about like a captive in a procession; so that even on this count he is more guilty than his modern followers, the schoolmen, who have abandoned experience altogether.
But the Empirical school of philosophy gives birth to dogmas more deformed and monstrous than the Sophistical or Rational school. For it has its foundations not in the light of common notions, (which though it be a faint and superficial light, is yet in a manner universal, and has reference to many things,) but in the narrowness and darkness of a few experiments. To those therefore who are daily busied with these experiments, and have infected their imagination with them, such a philosophy seems probable and all but certain; to all men else incredible and vain. Of this there is a notable instance in the alchemists and their dogmas; though it is hardly to be found elsewhere in these times, except perhaps in the philosophy of Gilbert. Nevertheless with regard to philosophies of this kind there is one caution not to be omitted; for I foresee that if ever men are roused by my admonitions to betake themselves seriously to experiment and bid farewell to sophistical doctrines, then indeed through the premature hurry of the understanding to leap or fly to universals and principles of things, great danger may be apprehended from philosophies of this kind; against which evil we ought even now to prepare.
But the corruption of philosophy by superstition and an admixture of theology is far more widely spread, and does the greatest harm, whether to entire systems or to their parts. For the human understanding is obnoxious to the influence of the imagination no less than to the influence of common notions. For the contentious and sophistical kind of philosophy ensnares the understanding; but this kind, being fanciful and timid and half poetical, misleads it more by flattery. For there is in man an ambition of the understanding, no less than of the will, especially in high and lofty spirits.
Of this kind we have among the Greeks a striking example in Pythagoras, though he united with it a coarser and more cumbrous superstition; another in Plato and his school, more dangerous and subtle. It shows itself likewise in parts of other philosophies, in the introduction of abstract forms and final causes and first causes, with the omission in most cases of causes intermediate, and the like. Upon this point the greatest caution should be used. For nothing is so mischievous as the apotheosis of error; and it is a very plague of the understanding for vanity to become the object of veneration. Yet in this vanity some of the moderns have with extreme levity indulged so far as to attempt to found a system of natural philosophy on the first chapter of Genesis, on the book of Job, and other parts of the sacred writings; seeking for the dead among the living: which also makes the inhibition and repression of it the more important, because from this unwholesome mixture of things human and divine there arises not only a fantastic philosophy but also an heretical religion. Very meet it is therefore that we be sober-minded, and give to faith that only which is faith's.
So much then for the mischievous authorities of systems, which are founded either on common notions, or on a few experiments, or on superstition. It remains to speak of the faulty subject-matter of contemplations, especially in natural philosophy. Now the human understanding is infected by the sight of what takes place in the mechanical arts, in which the alteration of bodies proceeds chiefly by composition or separation, and so imagines that something similar goes on in the universal nature of things. From this source has flowed the fiction of elements, and of their concourse for the formation of natural bodies. Again, when man contemplates nature working freely, he meets with different species of things, of animals, of plants, of minerals; whence he readily passes into the opinion that there are in nature certain primary forms which nature intends to educe, and that the remaining variety proceeds from hindrances and aberrations of nature in the fulfilment of her work, or from the collision of different species and the transplanting of one into another. To the first of these speculations we owe our primary qualities of the elements; to the other our occult properties and specific virtues; and both of them belong to those empty compendia of thought wherein the mind rests, and whereby it is diverted from more solid pursuits. It is to better purpose that the physicians bestow their labour on the secondary qualities of matter, and the operations of attraction, repulsion, attenuation, conspissation, dilatation, astriction, dissipation, maturation, and the like; and were it not that by those two compendia which I have mentioned (elementary qualities, to wit, and specific virtues) they corrupted their correct observations in these other matters, -- either reducing them to first qualities and their subtle and incommensurable mixtures, or not following them out with greater and more diligent observation to third and fourth qualities, but breaking off the scrutiny prematurely, -- they had made much greater progress. Nor are powers of this kind (I do not say the same, but similar) to be sought for only in the medicines of the human body, but also in the changes of all other bodies.
But it is a far greater evil that they make the quiescent principles, wherefrom, and not the moving principles, whereby, things are produced, the object of their contemplation and inquiry. For the former tend to discourse, the latter to works. Nor is there any value in those vulgar distinctions of motion which are observed in the received system of natural philosophy, as generation, corruption, augmentation, diminution, alteration, and local motion. What they mean no doubt is this: -- if a body, in other respects not changed, be moved from its place, this is local motion; if without change of place or essence, it be changed in quality, this is alteration; if by reason of the change the mass and quantity of the body do not remain the same, this is augmentation or diminution; if they be changed to such a degree that they change their very essence and substance and turn to something else, this is generation and corruption. But all this is merely popular, and does not at all go deep into nature; for these are only measures and limits, not kinds of motion. What they intimate is how far, not by what means, or from what source. For they do not suggest anything with regard either to the desires of bodies or to the development of their parts: it is only when that motion presents the thing grossly and palpably to the sense as different from what it was, that they begin to mark the division. Even when they wish to suggest something with regard to the causes of motion, and to establish a division with reference to them, they introduce with the greatest negligence a distinction between motion natural and violent; a distinction which is itself drawn entirely from a vulgar notion, since all violent motion is also in fact natural; the external efficient simply setting nature working otherwise than it was before. But if, leaving all this, any one shall observe (for instance) that there is in bodies a desire of mutual contact, so as not to suffer the unity of nature to be quite separated or broken and a vacuum thus made; or if any one say that there is in bodies a desire of resuming their natural dimensions or tension, so that if compressed within or extended beyond them, they immediately strive to recover themselves, and fall back to their old volume and extent; or if any one say that there is in bodies a desire of congregating towards masses of kindred nature, -- of dense bodies, for instance, towards the globe of the earth, of thin and rare bodies towards the compass of the sky; all these and the like are truly physical kinds of motion; -- but those others are entirely logical and scholastic, as is abundantly manifest from this comparison.
Nor again is it a less evil, that in their philosophies and contemplations their labour is spent in investigating and handling the first principles of things and the highest generalities of nature; whereas utility and the means of working result entirely from things intermediate. Hence it is that men cease not from abstracting nature till they come to potential and uninformed matter, nor on the other hand from dissecting nature till they reach the atom; things which, even if true, can do but little for the welfare of mankind.
A caution must also be given to the understanding against the intemperance which systems of philosophy manifest in giving or withholding assent; because intemperance of this kind seems to establish Idols and in some sort to perpetuate them, leaving no way open to reach and dislodge them.
This excess is of two kinds: the first being manifest in those who are ready in deciding, and render sciences dogmatic and magisterial; the other in those who deny that we can know anything, and so introduce a wandering kind of inquiry that leads to nothing; of which kinds the former subdues, the latter weakens the understanding. For the philosophy of Aristotle, after having by hostile confutations destroyed all the rest (as the Ottomans serve their brothers), has laid down the law on all points; which done, he proceeds himself to raise new questions of his own suggestion, and dispose of them likewise; so that nothing may remain that is not certain and decided: a practice which holds and is in use among his successors.
The school of Plato, on the other hand, introduced Acatalepsia, at first in jest and irony, and in disdain of the older sophists, Protagoras, Hippias, and the rest, who were of nothing else so much ashamed as of seeming to doubt about anything. But the New Academy made a dogma of it, and held it as a tenet. And though their's is a fairer seeming way than arbitrary decisions; since they say that they by no means destroy all investigation, like Pyrrho and his Refrainers, but allow of some things to be followed as probable, though of none to be maintained as true; yet still when the human mind has once despaired of finding truth, its interest in all things grows fainter; and the result is that men turn aside to pleasant disputations and discourses and roam as it were from object to object, rather than keep on a course of severe inquisition. But, as I said at the beginning and am ever urging, the human senses and understanding, weak as they are, are not to be deprived of their authority, but to be supplied with helps.
So much concerning the several classes of Idols, and their equipage: all of which must be renounced and put away with a fixed and solemn determination, and the understanding thoroughly freed and cleansed; the entrance into the kingdom of man, founded on the sciences, being not much other than the entrance into the kingdom of heaven, whereinto none may enter except as a little child.
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The Borough. Letter VII: Professions--Physic
NEXT, to a graver tribe we turn our view,
And yield the praise to worth and science due,
But this with serious words and sober style,
For these are friends with whom we seldom smile.
Helpers of men they're call'd, and we confess
Theirs the deep study, theirs the lucky guess;
We own that numbers join with care and skill,
A temperate judgment, a devoted will:
Men who suppress their feelings, but who feel
The painful symptoms they delight to heal;
Patient in all their trials, they sustain
The starts of passion, the reproach of pain;
With hearts affected, but with looks serene,
Intent they wait through all the solemn scene;
Glad if a hope should rise from nature's strife,
To aid their skill and save the lingering life;
But this must virtue's generous effort be,
And spring from nobler motives than a fee:
To the Physician of the Soul, and these,
Turn the distress'd for safety, hope, and ease.
But as physicians of that nobler kind
Have their warm zealots, and their sectaries blind;
So among these for knowledge most renowned,
Are dreamers strange, and stubborn bigots found:
Some, too, admitted to this honourd name,
Have, without learning, found a way to fame;
And some by learning--young physicians write,
To set their merit in the fairest light;
With them a treatise in a bait that draws
Approving voices--'tis to gain applause,
And to exalt them in the public view,
More than a life of worthy toil could do.
When 'tis proposed to make the man renown'd,
In every age, convenient doubts abound;
Convenient themes in every period start,
Which he may treat with all the pomp of art;
Curious conjectures he may always make,
And either side of dubious questions take;
He may a system broach, or, if he please,
Start new opinions of an old disease:
Or may some simple in the woodland trace,
And be its patron, till it runs its race;
As rustic damsels from their woods are won,
And live in splendour till their race be run;
It weighs not much on what their powers be shown,
When all his purpose is to make them known.
To show the world what long experience gains,
Requires not courage, though it calls for pains;
But at life's outset to inform mankind
Is a bold effort of a valiant mind.
The great, good man, for noblest cause displays
What many labours taught, and many days;
These sound instruction from experience give,
The others show us how they mean to live.
That they have genius, and they hope mankind
Will to its efforts be no longer blind.
There are, beside, whom powerful friends
Whom fashion favours, person, patrons, chance:
And merit sighs to see a fortune made
By daring rashness or by dull parade.
But these are trifling evils; there is one
Which walks uncheck'd, and triumphs in the sun:
There was a time, when we beheld the Quack,
On public stage, the licensed trade attack;
He made his laboured speech with poor parade,
And then a laughing zany lent him aid:
Smiling we pass'd him, but we felt the while
Pity so much, that soon we ceased to smile;
Assured that fluent speech and flow'ry vest
Disguised the troubles of a man distress'd; -
But now our Quacks are gamesters, and they play
With craft and skill to ruin and betray;
With monstrous promise they delude the mind,
And thrive on all that tortures human-kind.
Void of all honour, avaricious, rash,
The daring tribe compound their boasted trash -
Tincture of syrup, lotion, drop, or pill;
All tempt the sick to trust the lying bill;
And twenty names of cobblers turn'd to squires,
Aid the bold language of these blushless liars.
There are among them those who cannot read,
And yet they'll buy a patent, and succeed;
Will dare to promise dying sufferers aid,
For who, when dead, can threaten or upbraid?
With cruel avarice still they recommend
More draughts, more syrup, to the journey's end:
'I feel it not;'--'Then take it every hour:'
'It makes me worse;'--'Why then it shows its
'I fear to die;'--'Let not your spirits sink,
You're always safe, while you believe and drink.'
How strange to add, in this nefarious trade,
That men of parts are dupes by dunces made:
That creatures, nature meant should clean our
Have purchased lands and mansions, parks and seats:
Wretches with conscience so obtuse, they leave
Their untaught sons their parents to deceive;
And when they're laid upon their dying bed,
No thought of murder comes into their head,
Nor one revengeful ghost to them appears,
To fill the soul with penitential fears.
Yet not the whole of this imposing train
Their gardens, seats, and carriages obtain:
Chiefly, indeed, they to the robbers fall,
Who are most fitted to disgrace them all;
But there is hazard--patents must be bought,
Venders and puffers for the poison sought;
And then in many a paper through the year,
Must cures and cases, oaths and proofs appear;
Men snatch'd from graves, as they were dropping in,
Their lungs cough'd up, their bones pierced through
Their liver all one schirrus, and the frame
Poison'd with evils which they dare not name;
Men who spent all upon physicians' fees,
Who never slept, nor had a moment's ease,
Are now as roaches sound, and all as brisk as bees,
If the sick gudgeons to the bait attend,
And come in shoals, the angler gains his end:
But should the advertising cash be spent,
Ere yet the town has due attention lent,
Then bursts the bubble, and the hungry cheat
Pines for the bread he ill deserves to eat;
It is a lottery, and he shares perhaps
The rich man's feast, or begs the pauper's scraps.
From powerful causes spring th' empiric's gains,
Man's love of life, his weakness, and his pains;
These first induce him the vile trash to try,
Then lend his name, that other men may buy:
This love of life, which in our nature rules,
To vile imposture makes us dupes and tools;
Then pain compels th' impatient soul to seize
On promised hopes of instantaneous ease;
And weakness too with every wish complies,
Worn out and won by importunities.
Troubled with something in your bile or blood,
You think your doctor does you little good;
And grown impatient, you require in haste
The nervous cordial, nor dislike the taste;
It comforts, heals, and strengthens; nay, you think
It makes you better every time you drink;
'Then lend your name 'you're loth, but yet confess
Its powers are great, and so you acquiesce:
Yet think a moment, ere your name you lend,
With whose 'tis placed, and what you recommend;
Who tipples brandy will some comfort feel,
But will he to the med'cine set his seal?
Wait, and you'll find the cordial you admire
Has added fuel to your fever's fire:
Say, should a robber chance your purse to spare,
Would you the honour of the man declare?
Would you assist his purpose? swell his crime?
Besides, he might not spare a second time.
Compassion sometimes sets the fatal sign,
The man was poor, and humbly begg'd a line;
Else how should noble names and titles back
The spreading praise of some advent'rous quack?
But he the moment watches, and entreats
Your honour's name,--your honour joins the cheats;
You judged the med'cine harmless, and you lent
What help you could, and with the best intent;
But can it please you, thus to league with all
Whom he can beg or bribe to swell the scrawl?
Would you these wrappers with your name adorn
Which hold the poison for the yet unborn?
No class escapes them--from the poor man's pay,
The nostrum takes no trifling part away:
See! those square patent bottles from the shop,
Now decoration to the cupboard's top;
And there a favourite hoard you'll find within,
Companions meet! the julep and the gin.
Time too with cash is wasted; 'tis the fate
Of real helpers to be call'd too late;
This find the sick, when (time and patience gone)
Death with a tenfold terror hurries on.
Suppose the case surpasses human skill,
There comes a quack to flatter weakness still;
What greater evil can a flatterer do,
Than from himself to take the sufferer's view?
To turn from sacred thoughts his reasoning powers,
And rob a sinner of his dying hours?
Yet this they dare, and craving to the last,
In hope's strong bondage hold their victim fast:
For soul or body no concern have they,
All their inquiry, 'Can the patient pay?
'And will he swallow draughts until his dying day?'
Observe what ills to nervous females flow,
When the heart flutters, and the pulse is low;
If once induced these cordial sips to try,
All feel the ease, and few the danger fly;
For, while obtain'd, of drams they've all the
And when denied, then drams are the resource.
Nor these the only evils--there are those
Who for the troubled mind prepare repose;
They write: the young are tenderly address'd,
Much danger hinted, much concern express'd;
They dwell on freedoms lads are prone to take,
Which makes the doctor tremble for their sake;
Still if the youthful patient will but trust
In one so kind, so pitiful, and just;
If he will take the tonic all the time,
And hold but moderate intercourse with crime;
The sage will gravely give his honest word,
That strength and spirits shall be both restored;
In plainer English--if you mean to sin,
Fly to the drops, and instantly begin.
Who would not lend a sympathizing sigh,
To hear yon infant's pity-moving cry?
That feeble sob, unlike the new-born note
Which came with vigour from the op'ning throat,
When air and light first rush'd on lungs and eyes,
And there was life and spirit in the cries;
Now an abortive, faint attempt to weep
Is all we hear; sensation is asleep:
The boy was healthy, and at first express'd
His feelings loudly when he fail'd to rest;
When cramm'd with food, and tighten'd every limb,
To cry aloud was what pertain'd to him;
Then the good nurse (who, had she borne a brain,
Had sought the cause that made her babe complain)
Has all her efforts, loving soul! applied
To set the cry, and not the cause, aside;
She gave her powerful sweet without remorse
The sleeping cordial--she had tried its force,
Repeating oft: the infant, freed from pain,
Rejected food, but took the dose again,
Sinking to sleep; while she her joy express'd,
That her dear charge could sweetly take his rest:
Soon may she spare her cordial; not a doubt
Remains, but quickly he will resfc without.
This moves our grief and pity, and we sigh
To think what numbers from these causes die;
But what contempt and anger should we show,
Did we the lives of these impostors know!
Ere for the world's I left the cares of school,
One I remember who assumed the fool;
A part well suited--when the idler boys
Would shout around him, and he loved the noise;
They called him Neddy;--Neddy had the art
To play with skill his ignominious part;
When he his trifles would for sale display,
And act the mimic for a schoolboy's pay.
For many years he plied his humble trade,
And used his tricks and talents to persuade;
The fellow barely read, but chanced to look
Among the fragments of a tatter'd book;
Where, after many efforts made to spell
One puzzling word, he found it--oxymel;
A potent thing, 'twas said to cure the ills
Of ailing lungs--the oxymel of squills:
Squills he procured, but found the bitter strong
And most unpleasant; none would take it long;
But the pure acid and the sweet would make
A med'cine numbers would for pleasure take.
There was a fellow near, an artful knave,
Who knew the plan, and much assistance gave;
He wrote the puffs, and every talent plied
To make it sell: it sold, and then he died.
Now all the profit fell to Ned's control,
And Pride and Avarice quarrell'd for his soul;
When mighty profits by the trash were made,
Pride built a palace, Avarice groan'd and paid;
Pride placed the signs of grandeur all about,
And Avarice barr'd his friends and children out.
Now see him Doctor! yes, the idle fool,
The butt, the robber of the lads at school;
Who then knew nothing, nothing since acquired,
Became a doctor, honour'd and admired;
His dress, his frown, his dignity were such,
Some who had known him thought his knowledge much;
Nay, men of skill, of apprehension quick,
Spite of their knowledge, trusted him when sick;
Though he could neither reason, write, nor spell,
They yet had hope his trash would make them well;
And while they scorn'd his parts, they took his
Oh! when his nerves had once received a shock,
Sir Isaac Newton might have gone to Rock:
Hence impositions of the grossest kind,
Hence thought is feeble, understanding blind;
Hence sums enormous by those cheats are made,
And deaths unnumber'd by their dreadful trade.
Alas! in vain is my contempt express'd,
To stronger passions are their words address'd;
To pain, to fear, to terror, their appeal,
To those who, weakly reasoning, strongly feel.
What then our hopes?--perhaps there may by law
Be method found these pests to curb and awe;
Yet in this land of freedom law is slack
With any being to commence attack;
Then let us trust to science--there are those
Who can their falsehoods and their frauds disclose,
All their vile trash detect, and their low tricks
Perhaps their numbers may in time confound
Their arts--as scorpions give themselves the wound;
For when these curers dwell in every place,
While of the cured we not a man can trace,
Strong truth may then the public mind persuade,
And spoil the fruits of this nefarious trade.
Canto the Twelfth
Of all the barbarous middle ages, that
Which is most barbarous is the middle age
Of man; it is -- I really scarce know what;
But when we hover between fool and sage,
And don't know justly what we would be at --
A period something like a printed page,
Black letter upon foolscap, while our hair
Grows grizzled, and we are not what we were; --
Too old for youth, -- too young, at thirty-five,
To herd with boys, or hoard with good threescore, --
I wonder people should be left alive;
But since they are, that epoch is a bore:
Love lingers still, although 't were late to wive;
And as for other love, the illusion's o'er;
And money, that most pure imagination,
Gleams only through the dawn of its creation.
O Gold! Why call we misers miserable?
Theirs is the pleasure that can never pall;
Theirs is the best bower anchor, the chain cable
Which holds fast other pleasures great and small.
Ye who but see the saving man at table,
And scorn his temperate board, as none at all,
And wonder how the wealthy can be sparing,
Know not what visions spring from each cheese-paring.
Love or lust makes man sick, and wine much sicker;
Ambition rends, and gaming gains a loss;
But making money, slowly first, then quicker,
And adding still a little through each cross
(Which will come over things), beats love or liquor,
The gamester's counter, or the statesman's dross.
O Gold! I still prefer thee unto paper,
Which makes bank credit like a bank of vapour.
Who hold the balance of the world? Who reign
O'er congress, whether royalist or liberal?
Who rouse the shirtless patriots of Spain? [*]
(That make old Europe's journals squeak and gibber all.)
Who keep the world, both old and new, in pain
Or pleasure? Who make politics run glibber all?
The shade of Buonaparte's noble daring? --
Jew Rothschild, and his fellow-Christian, Baring.
Those, and the truly liberal Lafitte,
Are the true lords of Europe. Every loan
Is not a merely speculative hit,
But seats a nation or upsets a throne.
Republics also get involved a bit;
Columbia's stock hath holders not unknown
On 'Change; and even thy silver soil, Peru,
Must get itself discounted by a Jew.
Why call the miser miserable? as
I said before: the frugal life is his,
Which in a saint or cynic ever was
The theme of praise: a hermit would not miss
Canonization for the self-same cause,
And wherefore blame gaunt wealth's austerities?
Because, you'll say, nought calls for such a trial; --
Then there's more merit in his self-denial.
He is your only poet; -- passion, pure
And sparkling on from heap to heap, displays,
Possess'd, the ore, of which mere hopes allure
Nations athwart the deep: the golden rays
Flash up in ingots from the mine obscure;
On him the diamond pours its brilliant blaze,
While the mild emerald's beam shades down the dies
Of other stones, to soothe the miser's eyes.
The lands on either side are his; the ship
From Ceylon, Inde, or far Cathay, unloads
For him the fragrant produce of each trip;
Beneath his cars of Ceres groan the roads,
And the vine blushes like Aurora's lip;
His very cellars might be kings' abodes;
While he, despising every sensual call,
Commands -- the intellectual lord of all.
Perhaps he hath great projects in his mind,
To build a college, or to found a race,
A hospital, a church, -- and leave behind
Some dome surmounted by his meagre face:
Perhaps he fain would liberate mankind
Even with the very ore which makes them base;
Perhaps he would be wealthiest of his nation,
Or revel in the joys of calculation.
But whether all, or each, or none of these
May be the hoarder's principle of action,
The fool will call such mania a disease: --
What is his own? Go -- look at each transaction,
Wars, revels, loves -- do these bring men more ease
Than the mere plodding through each "vulgar fraction"?
Or do they benefit mankind? Lean miser!
Let spendthrifts' heirs enquire of yours -- who's wiser?
How beauteous are rouleaus! how charming chests
Containing ingots, bags of dollars, coins
(Not of old victors, all whose heads and crests
Weigh not the thin ore where their visage shines,
But) of fine unclipt gold, where dully rests
Some likeness, which the glittering cirque confines,
Of modern, reigning, sterling, stupid stamp: --
Yes! ready money is Aladdin's lamp.
"Love rules the camp, the court, the grove," -- "for love
Is heaven, and heaven is love:" -- so sings the bard;
Which it were rather difficult to prove
(A thing with poetry in general hard).
Perhaps there may be something in "the grove,"
At least it rhymes to "love;" but I'm prepared
To doubt (no less than landlords of their rental)
If "courts" and "camps" be quite so sentimental.
But if Love don't, Cash does, and Cash alone:
Cash rules the grove, and fells it too besides;
Without cash, camps were thin, and courts were none;
Without cash, Malthus tells you -- "take no brides."
So Cash rules Love the ruler, on his own
High ground, as virgin Cynthia sways the tides:
And as for Heaven "Heaven being Love," why not say honey
Is wax? Heaven is not Love, 't is Matrimony.
Is not all love prohibited whatever,
Excepting marriage? which is love, no doubt,
After a sort; but somehow people never
With the same thought the two words have help'd out:
Love may exist with marriage, and should ever,
And marriage also may exist without;
But love sans bans is both a sin and shame,
And ought to go by quite another name.
Now if the "court," and "camp," and "grove," be not
Recruited all with constant married men,
Who never coveted their neighbour's lot,
I say that line's a lapsus of the pen; --
Strange too in my "buon camerado" Scott,
So celebrated for his morals, when
My Jeffrey held him up as an example
To me; -- of whom these morals are a sample.
Well, if I don't succeed, I have succeeded,
And that's enough; succeeded in my youth,
The only time when much success is needed:
And my success produced what I, in sooth,
Cared most about; it need not now be pleaded --
Whate'er it was, 't was mine; I've paid, in truth,
Of late the penalty of such success,
But have not learn'd to wish it any less.
That suit in Chancery, -- which some persons plead
In an appeal to the unborn, whom they,
In the faith of their procreative creed,
Baptize posterity, or future clay, --
To me seems but a dubious kind of reed
To lean on for support in any way;
Since odds are that posterity will know
No more of them, than they of her, I trow.
Why, I'm posterity -- and so are you;
And whom do we remember? Not a hundred.
Were every memory written down all true,
The tenth or twentieth name would be but blunder'd;
Even Plutarch's Lives have but pick'd out a few,
And 'gainst those few your annalists have thunder'd;
And Mitford in the nineteenth century [*]
Gives, with Greek truth, the good old Greek the lie.
Good people all, of every degree,
Ye gentle readers and ungentle writers,
In this twelfth Canto 't is my wish to be
As serious as if I had for inditers
Malthus and Wilberforce: -- the last set free
The Negroes and is worth a million fighters;
While Wellington has but enslaved the Whites,
And Malthus does the thing 'gainst which he writes.
I'm serious -- so are all men upon paper;
And why should I not form my speculation,
And hold up to the sun my little taper?
Mankind just now seem wrapt in mediation
On constitutions and steam-boats of vapour;
While sages write against all procreation,
Unless a man can calculate his means
Of feeding brats the moment his wife weans.
That's noble! That's romantic! For my part,
I think that "Philo-genitiveness" is
(Now here's a word quite after my own heart,
Though there's a shorter a good deal than this,
If that politeness set it not apart;
But I'm resolved to say nought that's amiss) --
I say, methinks that "Philo-genitiveness"
Might meet from men a little more forgiveness.
And now to business. -- O my gentle Juan,
Thou art in London -- in that pleasant place,
Where every kind of mischief's daily brewing,
Which can await warm youth in its wild race.
'T is true, that thy career is not a new one;
Thou art no novice in the headlong chase
Of early life; but this is a new land,
Which foreigners can never understand.
What with a small diversity of climate,
Of hot or cold, mercurial or sedate,
I could send forth my mandate like a primate
Upon the rest of Europe's social state;
But thou art the most difficult to rhyme at,
Great Britain, which the Muse may penetrate.
All countries have their "Lions," but in thee
There is but one superb menagerie.
But I am sick of politics. Begin,
"Paulo Majora." Juan, undecided
Amongst the paths of being "taken in,"
Above the ice had like a skater glided:
When tired of play, he flirted without sin
With some of those fair creatures who have prided
Themselves on innocent tantalisation,
And hate all vice except its reputation.
But these are few, and in the end they make
Some devilish escapade or stir, which shows
That even the purest people may mistake
Their way through virtue's primrose paths of snows;
And then men stare, as if a new ass spake
To Balaam, and from tongue to ear o'erflows
Quicksilver small talk, ending (if you note it)
With the kind world's amen -- "Who would have thought it?"
The little Leila, with her orient eyes,
And taciturn Asiatic disposition
(Which saw all western things with small surprise,
To the surprise of people of condition,
Who think that novelties are butterflies
To be pursued as food for inanition),
Her charming figure and romantic history
Became a kind of fashionable mystery.
The women much divided -- as is usual
Amongst the sex in little things or great.
Think not, fair creatures, that I mean to abuse you all --
I have always liked you better than I state:
Since I've grown moral, still I must accuse you all
Of being apt to talk at a great rate;
And now there was a general sensation
Amongst you, about Leila's education.
In one point only were you settled -- and
You had reason; 't was that a young child of grace,
As beautiful as her own native land,
And far away, the last bud of her race,
Howe'er our friend Don Juan might command
Himself for five, four, three, or two years' space,
Would be much better taught beneath the eye
Of peeresses whose follies had run dry.
So first there was a generous emulation,
And then there was a general competition,
To undertake the orphan's education.
As Juan was a person of condition,
It had been an affront on this occasion
To talk of a subscription or petition;
But sixteen dowagers, ten unwed she sages,
Whose tale belongs to "Hallam's Middle Ages,"
And one or two sad, separate wives, without
A fruit to bloom upon their withering bough --
Begg'd to bring up the little girl and "out," --
For that's the phrase that settles all things now,
Meaning a virgin's first blush at a rout,
And all her points as thorough-bred to show:
And I assure you, that like virgin honey
Tastes their first season (mostly if they have money).
How all the needy honourable misters,
Each out-at-elbow peer, or desperate dandy,
The watchful mothers, and the careful sisters
(Who, by the by, when clever, are more handy
At making matches, where "'t is gold that glisters,"
Than their he relatives), like flies o'er candy
Buzz round "the Fortune" with their busy battery,
To turn her head with waltzing and with flattery!
Each aunt, each cousin, hath her speculation;
Nay, married dames will now and then discover
Such pure disinterestedness of passion,
I've known them court an heiress for their lover.
"Tantæne!" Such the virtues of high station,
Even in the hopeful Isle, whose outlet 's "Dover!"
While the poor rich wretch, object of these cares,
Has cause to wish her sire had had male heirs.
Some are soon bagg"d, and some reject three dozen.
'T is fine to see them scattering refusals
And wild dismay o'er every angry cousin
(Friends of the party), who begin accusals,
Such as -- "Unless Miss (Blank) meant to have chosen
Poor Frederick, why did she accord perusals
To his billets? Why waltz with him? Why, I pray,
Look yes last night, and yet say no to-day?
"Why? -- Why? -- Besides, Fred really was attach'd;
'T was not her fortune -- he has enough without:
The time will come she'll wish that she had snatch'd
So good an opportunity, no doubt: --
But the old marchioness some plan had hatch'd,
As I'll tell Aurea at to-morrow's rout:
And after all poor Frederick may do better --
Pray did you see her answer to his letter?"
Smart uniforms and sparkling coronets
Are spurn'd in turn, until her turn arrives,
After male loss of time, and hearts, and bets
Upon the sweepstakes for substantial wives;
And when at last the pretty creature gets
Some gentleman, who fights, or writes, or drives,
It soothes the awkward squad of the rejected
To find how very badly she selected.
For sometimes they accept some long pursuer,
Worn out with importunity; or fall
(But here perhaps the instances are fewer)
To the lot of him who scarce pursued at all.
A hazy widower turn'd of forty's sure [*]
(If 't is not vain examples to recall)
To draw a high prize: now, howe'er he got her, I
See nought more strange in this than t' other lottery.
I, for my part (one "modern instance" more,
"True, 't is a pity -- pity 't is, 't is true"),
Was chosen from out an amatory score,
Albeit my years were less discreet than few;
But though I also had reform'd before
Those became one who soon were to be two,
I'll not gainsay the generous public's voice,
That the young lady made a monstrous choice.
Oh, pardon my digression -- or at least
Peruse! 'T is always with a moral end
That I dissert, like grace before a feast:
For like an aged aunt, or tiresome friend,
A rigid guardian, or a zealous priest,
My Muse by exhortation means to mend
All people, at all times, and in most places,
Which puts my Pegasus to these grave paces.
But now I'm going to be immoral; now
I mean to show things really as they are,
Not as they ought to be: for I avow,
That till we see what's what in fact, we're far
From much improvement with that virtuous plough
Which skims the surface, leaving scarce a scar
Upon the black loam long manured by Vice,
Only to keep its corn at the old price.
But first of little Leila we'll dispose;
For like a day-dawn she was young and pure,
Or like the old comparison of snows,
Which are more pure than pleasant to be sure.
Like many people everybody knows,
Don Juan was delighted to secure
A goodly guardian for his infant charge,
Who might not profit much by being at large.
Besides, he had found out he was no tutor
(I wish that others would find out the same);
And rather wish'd in such things to stand neuter,
For silly wards will bring their guardians blame:
So when he saw each ancient dame a suitor
To make his little wild Asiatic tame,
Consulting "the Society for Vice
Suppression," Lady Pinchbeck was his choice.
Olden she was -- but had been very young;
Virtuous she was -- and had been, I believe;
Although the world has such an evil tongue
That -- but my chaster ear will not receive
An echo of a syllable that's wrong:
In fact, there's nothing makes me so much grieve,
As that abominable tittle-tattle,
Which is the cud eschew'd by human cattle.
Moreover I've remark'd (and I was once
A slight observer in a modest way),
And so may every one except a dunce,
That ladies in their youth a little gay,
Besides their knowledge of the world, and sense
Of the sad consequence of going astray,
Are wiser in their warnings 'gainst the woe
Which the mere passionless can never know.
While the harsh prude indemnifies her virtue
By railing at the unknown and envied passion,
Seeking far less to save you than to hurt you,
Or, what's still worse, to put you out of fashion, --
The kinder veteran with calm words will court you,
Entreating you to pause before you dash on;
Expounding and illustrating the riddle
Of epic Love's beginning, end, and middle.
Now whether it be thus, or that they are stricter,
As better knowing why they should be so,
I think you'll find from many a family picture,
That daughters of such mothers as may know
The world by experience rather than by lecture,
Turn out much better for the Smithfield Show
Of vestals brought into the marriage mart,
Than those bred up by prudes without a heart.
I said that Lady Pinchbeck had been talk'd about --
As who has not, if female, young, and pretty?
But now no more the ghost of Scandal stalk'd about;
She merely was deem'd amiable and witty,
And several of her best bons-mots were hawk'd about:
Then she was given to charity and pity,
And pass'd (at least the latter years of life)
For being a most exemplary wife.
High in high circles, gentle in her own,
She was the mild reprover of the young,
Whenever -- which means every day -- they'd shown
An awkward inclination to go wrong.
The quantity of good she did's unknown,
Or at the least would lengthen out my song:
In brief, the little orphan of the East
Had raised an interest in her, which increased.
Juan, too, was a sort of favourite with her,
Because she thought him a good heart at bottom,
A little spoil'd, but not so altogether;
Which was a wonder, if you think who got him,
And how he had been toss'd, he scarce knew whither:
Though this might ruin others, it did not him,
At least entirely -- for he had seen too many
Changes in youth, to be surprised at any.
And these vicissitudes tell best in youth;
For when they happen at a riper age,
People are apt to blame the Fates, forsooth,
And wonder Providence is not more sage.
Adversity is the first path to truth:
He who hath proved war, storm, or woman's rage,
Whether his winters be eighteen or eighty,
Hath won the experience which is deem'd so weighty.
How far it profits is another matter. --
Our hero gladly saw his little charge
Safe with a lady, whose last grown-up daughter
Being long married, and thus set at large,
Had left all the accomplishments she taught her
To be transmitted, like the Lord Mayor's barge,
To the next comer; or -- as it will tell
More Muse-like -- like to Cytherea's shell.
I call such things transmission; for there is
A floating balance of accomplishment
Which forms a pedigree from Miss to Miss,
According as their minds or backs are bent.
Some waltz; some draw; some fathom the abyss
Of metaphysics; others are content
With music; the most moderate shine as wits;
While others have a genius turn'd for fits.
But whether fits, or wits, or harpsichords,
Theology, fine arts, or finer stays,
May be the baits for gentlemen or lords
With regular descent, in these our days,
The last year to the new transfers its hoards;
New vestals claim men's eyes with the same praise
Of "elegant" et cætera, in fresh batches --
All matchless creatures, and yet bent on matches.
But now I will begin my poem. 'T is
Perhaps a little strange, if not quite new,
That from the first of Cantos up to this
I've not begun what we have to go through.
These first twelve books are merely flourishes,
Preludios, trying just a string or two
Upon my lyre, or making the pegs sure;
And when so, you shall have the overture.
My Muses do not care a pinch of rosin
About what's call'd success, or not succeeding:
Such thoughts are quite below the strain they have chosen;
'T is a "great moral lesson" they are reading.
I thought, at setting off, about two dozen
Cantos would do; but at Apollo's pleading,
If that my Pegasus should not be founder'd,
I think to canter gently through a hundred.
Don Juan saw that microcosm on stilts,
Yclept the Great World; for it is the least,
Although the highest: but as swords have hilts
By which their power of mischief is increased,
When man in battle or in quarrel tilts,
Thus the low world, north, south, or west, or east,
Must still obey the high -- which is their handle,
Their moon, their sun, their gas, their farthing candle.
He had many friends who had many wives, and was
Well look'd upon by both, to that extent
Of friendship which you may accept or pass,
It does nor good nor harm being merely meant
To keep the wheels going of the higher class,
And draw them nightly when a ticket's sent:
And what with masquerades, and fetes, and balls,
For the first season such a life scarce palls.
A young unmarried man, with a good name
And fortune, has an awkward part to play;
For good society is but a game,
"The royal game of Goose," as I may say,
Where every body has some separate aim,
An end to answer, or a plan to lay --
The single ladies wishing to be double,
The married ones to save the virgins trouble.
I don't mean this as general, but particular
Examples may be found of such pursuits:
Though several also keep their perpendicular
Like poplars, with good principles for roots;
Yet many have a method more reticular --
"Fishers for men," like sirens with soft lutes:
For talk six times with the same single lady,
And you may get the wedding dresses ready.
Perhaps you'll have a letter from the mother,
To say her daughter's feelings are trepann'd;
Perhaps you'll have a visit from the brother,
All strut, and stays, and whiskers, to demand
What "your intentions are?" -- One way or other
It seems the virgin's heart expects your hand:
And between pity for her case and yours,
You'll add to Matrimony's list of cures.
I've known a dozen weddings made even thus,
And some of them high names: I have also known
Young men who -- though they hated to discuss
Pretensions which they never dream'd to have shown --
Yet neither frighten'd by a female fuss,
Nor by mustachios moved, were let alone,
And lived, as did the broken-hearted fair,
In happier plight than if they form'd a pair.
There's also nightly, to the uninitiated,
A peril -- not indeed like love or marriage,
But not the less for this to be depreciated:
It is -- I meant and mean not to disparage
The show of virtue even in the vitiated --
It adds an outward grace unto their carriage --
But to denounce the amphibious sort of harlot,
"Couleur de rose," who's neither white nor scarlet.
Such is your cold coquette, who can't say "No,"
And won't say "Yes," and keeps you on and off-ing
On a lee-shore, till it begins to blow --
Then sees your heart wreck'd, with an inward scoffing.
This works a world of sentimental woe,
And sends new Werters yearly to their coffin;
But yet is merely innocent flirtation,
Not quite adultery, but adulteration.
"Ye gods, I grow a talker!" Let us prate.
The next of perils, though I place it sternest,
Is when, without regard to "church or state,"
A wife makes or takes love in upright earnest.
Abroad, such things decide few women's fate --
(Such, early traveller! is the truth thou learnest) --
But in old England, when a young bride errs,
Poor thing! Eve's was a trifling case to hers.
For 't is a low, newspaper, humdrum, lawsuit
Country, where a young couple of the same ages
Can't form a friendship, but the world o'erawes it.
Then there's the vulgar trick of those damned damages!
A verdict -- grievous foe to those who cause it! --
Forms a sad climax to romantic homages;
Besides those soothing speeches of the pleaders,
And evidences which regale all readers.
But they who blunder thus are raw beginners;
A little genial sprinkling of hypocrisy
Has saved the fame of thousand splendid sinners,
The loveliest oligarchs of our gynocracy;
You may see such at all the balls and dinners,
Among the proudest of our aristocracy,
So gentle, charming, charitable, chaste --
And all by having tact as well as taste.
Juan, who did not stand in the predicament
Of a mere novice, had one safeguard more;
For he was sick -- no, 't was not the word sick I meant --
But he had seen so much love before,
That he was not in heart so very weak; -- I meant
But thus much, and no sneer against the shore
Of white cliffs, white necks, blue eyes, bluer stockings,
Tithes, taxes, duns, and doors with double knockings.
But coming young from lands and scenes romantic,
Where lives, not lawsuits, must be risk'd for Passion,
And Passion's self must have a spice of frantic,
Into a country where 't is half a fashion,
Seem'd to him half commercial, half pedantic,
Howe'er he might esteem this moral nation:
Besides (alas! his taste -- forgive and pity!)
At first he did not think the women pretty.
I say at first -- for he found out at last,
But by degrees, that they were fairer far
Than the more glowing dames whose lot is cast
Beneath the influence of the eastern star.
A further proof we should not judge in haste;
Yet inexperience could not be his bar
To taste: -- the truth is, if men would confess,
That novelties please less than they impress.
Though travell'd, I have never had the luck to
Trace up those shuffling negroes, Nile or Niger,
To that impracticable place, Timbuctoo,
Where Geography finds no one to oblige her
With such a chart as may be safely stuck to --
For Europe ploughs in Afric like "bos piger:"
But if I had been at Timbuctoo, there
No doubt I should be told that black is fair.
It is. I will not swear that black is white;
But I suspect in fact that white is black,
And the whole matter rests upon eyesight.
Ask a blind man, the best judge. You'll attack
Perhaps this new position -- but I'm right;
Or if I'm wrong, I'll not be ta'en aback: --
He hath no morn nor night, but all is dark
Within; and what seest thou? A dubious spark.
But I'm relapsing into metaphysics,
That labyrinth, whose clue is of the same
Construction as your cures for hectic phthisics,
Those bright moths fluttering round a dying flame;
And this reflection brings me to plain physics,
And to the beauties of a foreign dame,
Compared with those of our pure pearls of price,
Those polar summers, all sun, and some ice.
Or say they are like virtuous mermaids, whose
Beginnings are fair faces, ends mere fishes; --
Not that there's not a quantity of those
Who have a due respect for their own wishes.
Like Russians rushing from hot baths to snows [*]
Are they, at bottom virtuous even when vicious:
They warm into a scrape, but keep of course,
As a reserve, a plunge into remorse.
But this has nought to do with their outsides.
I said that Juan did not think them pretty
At the first blush; for a fair Briton hides
Half her attractions -- probably from pity --
And rather calmly into the heart glides,
Than storms it as a foe would take a city;
But once there (if you doubt this, prithee try)
She keeps it for you like a true ally.
She cannot step as does an Arab barb,
Or Andalusian girl from mass returning,
Nor wear as gracefully as Gauls her garb,
Nor in her eye Ausonia's glance is burning;
Her voice, though sweet, is not so fit to warb-
le those bravuras (which I still am learning
To like, though I have been seven years in Italy,
And have, or had, an ear that served me prettily); --
She cannot do these things, nor one or two
Others, in that off-hand and dashing style
Which takes so much -- to give the devil his due;
Nor is she quite so ready with her smile,
Nor settles all things in one interview
(A thing approved as saving time and toil); --
But though the soil may give you time and trouble,
Well cultivated, it will render double.
And if in fact she takes to a "grande passion,"
It is a very serious thing indeed:
Nine times in ten 't is but caprice or fashion,
Coquetry, or a wish to take the lead,
The pride of a mere child with a new sash on,
Or wish to make a rival's bosom bleed:
But the tenth instance will be a tornado,
For there's no saying what they will or may do.
The reason's obvious; if there's an éclat,
They lose their caste at once, as do the Parias;
And when the delicacies of the law
Have fill'd their papers with their comments various,
Society, that china without flaw
(The hypocrite!), will banish them like Marius,
To sit amidst the ruins of their guilt:
For Fame's a Carthage not so soon rebuilt.
Perhaps this is as it should be; -- it is
A comment on the Gospel's "Sin no more,
And be thy sins forgiven:" -- but upon this
I leave the saints to settle their own score.
Abroad, though doubtless they do much amiss,
An erring woman finds an opener door
For her return to Virtue -- as they call
That lady, who should be at home to all.
For me, I leave the matter where I find it,
Knowing that such uneasy virtue leads
People some ten times less in fact to mind it,
And care but for discoveries and not deeds.
And as for chastity, you'll never bind it
By all the laws the strictest lawyer pleads,
But aggravate the crime you have not prevented,
By rendering desperate those who had else repented.
But Juan was no casuist, nor had ponder'd
Upon the moral lessons of mankind:
Besides, he had not seen of several hundred
A lady altogether to his mind.
A little "blasé" -- 't is not to be wonder'd
At, that his heart had got a tougher rind:
And though not vainer from his past success,
No doubt his sensibilities were less.
He also had been busy seeing sights --
The Parliament and all the other houses;
Had sat beneath the gallery at nights,
To hear debates whose thunder roused (not rouses)
The world to gaze upon those northern lights
Which flash'd as far as where the musk-bull browses; [*]
He had also stood at times behind the throne --
But Grey was not arrived, and Chatham gone.
He saw, however, at the closing session,
That noble sight, when really free the nation,
A king in constitutional possession
Of such a throne as is the proudest station,
Though despots know it not -- till the progression
Of freedom shall complete their education.
'T is not mere splendour makes the show august
To eye or heart -- it is the people's trust.
There, too, he saw (whate'er he may be now)
A Prince, the prince of princes at the time,
With fascination in his very bow,
And full of promise, as the spring of prime.
Though royalty was written on his brow,
He had then the grace, too, rare in every clime,
Of being, without alloy of fop or beau,
A finish'd gentleman from top to toe.
And Juan was received, as hath been said,
Into the best society: and there
Occurr'd what often happens, I'm afraid,
However disciplined and debonnaire: --
The talent and good humour he display'd,
Besides the mark'd distinction of his air,
Exposed him, as was natural, to temptation,
Even though himself avoided the occasion.
But what, and where, with whom, and when, and why,
Is not to be put hastily together;
And as my object is morality
(Whatever people say), I don't know whether
I'll leave a single reader's eyelid dry,
But harrow up his feelings till they wither,
And hew out a huge monument of pathos,
As Philip's son proposed to do with Athos. [*]
Here the twelfth Canto of our introduction
Ends. When the body of the book's begun,
You'll find it of a different construction
From what some people say 't will be when done:
The plan at present's simply in concoction,
I can't oblige you, reader, to read on;
That's your affair, not mine: a real spirit
Should neither court neglect, nor dread to bear it.
And if my thunderbolt not always rattles,
Remember, reader! you have had before
The worst of tempests and the best of battles
That e'er were brew'd from elements or gore,
Besides the most sublime of -- Heaven knows what else:
An usurer could scarce expect much more --
But my best canto, save one on astronomy,
Will turn upon "political economy."
That is your present theme for popularity:
Now that the public hedge hath scarce a stake,
It grows an act of patriotic charity,
To show the people the best way to break.
My plan (but I, if but for singularity,
Reserve it) will be very sure to take.
Meantime, read all the national debt-sinkers,
And tell me what you think of your great thinkers.
Towards the planets drift meteors and boulders,
An evil setting is in place, we are beholders.
The Stars Do Not Know That They Are Stars
THE STARS DO NOT KNOW THAT THEY ARE STARS
The stars do not know that they are stars
They do not know how violent they are-
They do not know they inspire human dreams
They do not know that they are more distant than they seem-
The stars do not know that they are stars
They do not know we do not see them as they are-
They do not know that trillions of transformations from now
They will not even be gaseous clouds.
Dead men are wisest, for they know
How far the roots of flowers go,
How long a seed must rot to grow.
Dead men alone bear frost and rain
On throbless heart and heatless brain,
And feel no stir of joy or pain.
Dead men alone are satiate;
They sleep and dream and have no weight,
To curb their rest, of love or hate.
Strange, men should flee their company,
Or think me strange who long to be
Wrapped in their cool immunity.
Question And Answer On The Mountain
You ask for what reason I stay on the green mountain,
I smile, but do not answer, my heart is at leisure.
Peach blossom is carried far off by flowing water,
Apart, I have heaven and earth in the human world.
'You ask me why I dwell in the green mountain;
I smile and make no reply for my heart is free of care.
As the peach-blossom flows down stream
and is gone into the unknown,
I have a world apart that is not among men.'
In the closet hung her dresses
and her shoes were on the floor.
She would not wear the dresses now
nor the shoes anymore.
He could not give her clothes away.
He smelled them everyday.
In the closet hung her robes
and nightgowns that were sheer.
She would not wear them in the nights,
her nights no longer here.
He could not give them all away.
He fingered them every day.
In the closet he felt close to her
and spoke in whispered word.
'I remember how you looked in these.'
He spoke as if she heard.
'I cannot give your clothes away.
They're all I have of you today.'
Thoughts on faith & hope
Thoughts on faith & hope
against all storms
which savage the soul
belief in love
that it shall conquer all
no matter what
trust in the soul
to make right decisions
to guide you safely on
hope in the world
that someone watches over
protecting and caring
opening the heart
to friends and family alike
so as not to be alone
letting thoughts be heard
without fear of them
touching the heart
and facing fear
a hope in time
that the good will come
and remain in place
thoughts given air
spoken or written
somehow, someday heard
Glomy Moon Gloomy life..? ? ?
am asking the gloomy moon in this horrified night
the answer about this filthy humanity
wandering about the secrets of missing home that i never been
Heating people that we never think if they heat us to the same reason
dying for some stupid leaders opinion
daemons under our knees now
calling us as master of evil
is not satan mistake
we are the hole evil
we are the insanity
we are the madness
we are the revelation
what you waiting for sing your anthem
write it by your blood not by stupid leader
go out there say what you want t
what you feel
do what you want to be
we are the new rage we are the new world order
Don Juan: Canto the Twelfth
But now I will begin my poem. 'Tis
Perhaps a little strange, if not quite new,
That from the first of Cantos up to this
I've not begun what we have to go through.
These first twelve books are merely flourishes,
Preludios, trying just a string or two
Upon my lyre, or making the pegs sure;
And when so, you shall have the overture.LV
My Muses do not care a pinch of rosin
About what's call'd success, or not succeeding:
Such thoughts are quite below the strain they have chosen;
'Tis a "great moral lesson" they are reading.
I thought, at setting off, about two dozen
Cantos would do; but at Apollo's pleading
If that my Pegasus should not be founder'd,
I think to canter gently through a hundred.
Canadian Polygamy Coming Around The Bend
How many wives should a man be allowed if they change the law,
Three, ten, a hundred and ten or will there be another flaw?
The appointed Supreme Court changed the laws and allowed abortions,
These appointees are quite capable of making more distortions.
Polygamy and religious freedom are now front and center,
Maybe they’ll come to a final conclusion this long winter,
Should a man be allowed a hundred wives or only one?
Come on, let’s face it, the man needs to have a lot of fun.
And the pro choice ladies who got their High Court abortion rights,
Don’t appear to me to be putting up much of a fight,
There’s something seriously wrong here that seems awfully strange,
In equal rights, a woman should have five husbands to arrange,
You Can Make The World To Live In
You Can make the World to live in a far better place
Not for yourself alone but for the whole human race
By treating everyone as your equal if you look you will find
That those different to you in their ways good and kind.
Racism born of ignorance that does seem fair to say
And racists seem out of place in the World of today
In a multicultural World they do not fit in
If you do not show respect then respect you cannot win.
Some people in their small ways are so very small
They believe on a fair go for their own kind but not on a fair go for all
In a multicultural society they have no part to play
They are self defeatist it does seem that way.
We are what we think we are and it does seem to me
That our reflective mirror in others we see
If the spirit of egalatarianism and the fair go for all we embrace
The World for us living in it is a much better place.
Abou Ben Adhem (may his tribe decrease
By cautious birth-control and die in peace)
Mellow with learning lightly took the word
That marked him not with them that love the Lord,
And told the angel of the book and pen
"Write me as one that loves his fellow-men:
For them alone I labour; to reclaim
The ragged roaming Bedouin and to tame
To ordered service; to uproot their vine
Who mock the Prophet, being mad with wine,
Let daylight through their tents and through their lives,
Number their camels, even count their wives;
Plot out the desert into streets and squares,
And count it a more fruitful work than theirs
Who lift a vain and visionary love
To your vague Allah in the skies above."
Gently replied the angel of the pen:
"Labour in peace and love your fellow-men:
And love not God, since men alone are dear,
Only fear God; for you have Cause to fear."
(With apologies to a Beautiful Poem)
ABOU BEN ADHEM (may his tribe decrease
By cautious birth-control and die in peace)
Mellow with learning lightly took the word
That marked him not with them that love the Lord,
And told the angel of the book and pen
'Write me as one that loves his fellow-men:
For them alone I labour; to reclaim
The ragged roaming Bedouin and to tame
To ordered service; to uproot their vine
Who mock the Prophet, being mad with wine,
Let daylight through their tents and through their lives,
Number their camels, even count their wives;
Plot out the desert into streets and squares,
And count it a more fruitful work than theirs
Who lift a vain and visionary love
To your vague Allah in the skies above.'
Gently replied the angel of the pen:
'Labour in peace and love your fellow-men:
And love not God, since men alone are dear,
Only fear God; for you have Cause to fear.'