verses subjoined to the bills of mortality are no longer common-place.
[John Tobin the dramatist died December 7, 1804. His play entitled "The Honeymoon" was published in 1805.
Robert Allen, Coleridge's contemporary and school-friend, held the post of deputy-surgeon to the 2nd Royals, then on service in Portugal. He was a friend of Dr. (afterwards Sir J.) Stoddart, with whom Coleridge stayed on his first arrival at Malta. See Letters of Charles Lamb, Macmillan, 1888, i. 188.]
LOVE AND DUTY
Würde, worthiness, VIRTUE, consist in the mastery over the sensuous and sensual impulses; but love requires INNOCENCE. Let the lover ask his heart whether he can endure that his mistress should have struggled with a sensual impulse for another man, though she overcame it from a sense of duty to him. Women are LESS offended with men, in part, from the vicious habits of men, and, in part, from the difference of bodily constitution. Yet, still, to a pure and truly loving woman this must be a painful thought. That he should struggle with and overcome ambition, desire of fortune, superior beauty, &c., or with objectless desire of any kind, is pleasing, but not that he has struggled with positive, appropriated desire, that is, desire with an object. Love, in short, requires an absolute peace and harmony between all parts of human nature, such as it is; and it is offended by any war, though the battle should be decided in favour of the worthier. This is, perhaps, the final cause of the rarity of true love, and the efficient and immediate cause of its difficulty. Ours is a life of probation. We are to contemplate and obey duty for its own sake, and in order to do this, we, in our present imperfect state of being, must see it not merely abstracted from but in direct opposition to the wish, the inclination. Having perfected this, the highest possibility of human nature, man may then with safety harmonise all his being with this—he may love. To perform duties absolutely from the sense of duty is the ideal, which, perhaps, no human being ever can arrive at, but which every human being ought to try to draw near unto. This is, in the only wise, and, verily, in a most sublime sense, to see God face to face, which, alas! it seems too true that no man can do and live, that is, a human life. It would become incompatible with his organization, or rather, it would transmute it, and the process of that transmutation, to the senses of other men, would be called death. Even as to the caterpillar, in all probability, the caterpillar dies, and he either, which is most probable, does not see (or, at all events, does not see the connection between the caterpillar and) the butterfly, the beautiful Psyche of the Greeks.
HAPPINESS MADE PERFECT
Those who in this life love in perfection, if such there be, in proportion as their love has no struggles, see God darkly and through a veil. For when duty and pleasure are absolutely co-incident, the very nature of our organisation necessitates that duty will be contemplated as the symbol of pleasure, instead of pleasure being (as in a future life we have faith it will be) the symbol of duty. For herein lies the distinction between human and angelic happiness. Humanly happy I call him who in enjoyment finds his duty; angelically happy he, who seeks and finds his duty in enjoyment.
Happiness in general may be defined, not the aggregate of pleasurable sensations—for this is either a dangerous error and the creed of sensualists, or else a mere translation or wordy paraphrase—but the state of that person who, in order to enjoy his nature in the highest manifestation of conscious feeling, has no need of doing wrong, and who, in order to do right, is under no necessity of abstaining from enjoyment.
[Vide Life of S. T. C., by James Gillman, 1838, pp. 176-78.]
THOUGHT AND THINGS
Thought and reality are, as it were, two distinct corresponding sounds, of which no man can say positively which is the voice and which the echo.
Oh, the beautiful fountain or natural well at Upper Stowey! The images of the weeds which hung down from its sides appear as plants growing up, straight and upright, among the water-weeds that really grow from the bottom of the well, and so vivid was the image, that for some moments, and not till after I had disturbed the water, did I perceive that their roots were not neighbours, and they side-by-side companions. So ever, then I said, so are the happy man's thoughts and things, [or in the language of the modern philosophers] his ideas and impressions.
SUPERSTITION
The two characteristics which I have most observed in Roman Catholic mummery processions, baptisms, etc., are, first, the immense noise and jingle-jingle as if to frighten away the dæmon common-sense; and, secondly, the unmoved, stupid, uninterested faces of the conjurers. I have noticed no exception. Is not the very nature of superstition in general, as being utterly sensuous, cold except where it is sensual? Hence the older form of idolatry, as displayed in the Greek mythology, was, in some sense, even preferable to the Popish. For whatever life did and could exist in superstition it brought forward and sanctified in its rites of Bacchus, Venus, etc. The papist by pretence of suppression warps and denaturalises. In the pagan [ritual, superstition] burnt with a bright flame, in the popish it consumes the soul with a smothered fire that stinks in darkness and smoulders like gum that burns but is incapable of light.
ILLUSION Sunday Midnight, May 12, 1805
At the Treasury, La Valetta, Malta, in the room the windows of which directly face the piazzas and vast saloon built for the archives and Library and now used as the Garrison Ball-room, sitting at one corner of a large parallelogram table well-littered with books, in a red arm-chair, at the other corner of which (diagonally)
Mr. Dennison had been sitting—he and I having conversed for a long time, he bade me good night, and retired—I meaning to retire too, however sunk for five minutes or so into a doze and on suddenly awaking up I saw him as distinctly sitting in the chair, as I had, really, some ten minutes before. I was startled, and thinking of it, sunk into a second doze, out of which awaking as before I saw again the same appearance; not more distinct indeed, but more of his form—for at the first time I had seen only his face and bust—but now I saw as much as I could have seen if he had been really there. The appearance was very nearly that of a person seen through thin smoke distinct indeed, but yet a sort of distinct shape and colour, with a diminished sense of substantiality—like a face in a clear stream. My nerves had been violently agitated yesterday morning by the attack of three dogs as I was mounting the steps of Captain Pasley's door—two of them savage Bedouins, who wounded me in the calf of my left leg. I have noted this down, not three minutes having intervened since the illusion took place. Often and often I have had similar experiences and, therefore, resolved to write down the particulars whenever any new instance should occur, as a weapon against superstition, and an explanation of ghosts—Banquo in "Macbeth" the very same thing. I once told a lady the reason why I did not believe in the existence of ghosts, etc., was that I had seen too many of them myself. N.B. There were on the table a common black wine-bottle, a decanter of water, and, between these, one of the half-gallon glass flasks which Sir G. Beaumont had given me (four of these full of port), the cork in, covered with leather, and having a white plated ring on the top. I mention this because since I wrote the former pages, on blinking a bit a third time, and opening my eyes, I clearly detected that this high-shouldered hypochondriacal bottle-man had a great share in producing the effect. The metamorphosis was clearly beginning, though I snapped the spell before it had assumed a recognisable form. The red-leather arm-chair was so placed at the corner that the flask was exactly between me and it—and the lamp being close to my corner of the large table, and not giving much light, the chair was rather obscure, and the brass nails where the leather was fastened to the outward wooden rim reflecting the light more copiously were seen almost for themselves. What if instead of immediately checking the sight, and then pleased with it as a philosophical case, I had been frightened and encouraged it, and my understanding had joined its vote
