To be one with God the Father — an awful thought beyond all utterance of the awe which it inspires, but by no means wild or mystical. On the contrary, all our experience moves in this direction. In reason, in science, who shall set bounds to the possible progress of man, as long as he is no longer in himself, but in the truth and power of truth. The moment that disease reduces himself to himself, the sage who was able to weigh the planets, and foresee their movements centuries and millenniums to come, trembles in his ignorance of the next five minutes, whether it shall be pain and terror, or relief and respite, and in spirit falls on his knees and prays. Prayer is the mediation, or rather the effort to connect the misery of self with the blessedness of God; and its voice is — Mercy! mercy! for Christ’s sake, in whom thou hast opened out the fountain of mercy to sinful man. It is a sore evil to be, and not in God; but it is a still more dreadful evil and misery to will to be other than in God; and yet in every act, in which the gratification of the sensual life is the ‘ultimate end’, is the manifestation of such a will. Imagine a —— , first in his noblest hours, in the laboratory or the observatory — an unfolder and discoverer — and then on a sick bed, from the consequences of his own indiscretions. Place both states of the same man, that of the spirit and that of the self-seeking self, clearly and in detail before your mind: — if you can do this, you need no more.”
‘January 7, 1830’.
“There is a passage in the Samson Agonistes, in which Milton is supposed on sufficient grounds to have referred to himself, that in which the chorus speaks of strictly temperate man ‘causelessly suffering’ the pains and penances of inordinate days. O! what would I not give to be able to utter with truth this complaint! O! if he had or rather if he ‘could’ have presented to himself truly and vividly the aggravation of those pains, which the conscience of their having originated in errors and weaknesses of his own. I do not say that he would not have complained of his sufferings, for who can be in those most trying sufferances of miserable sensations and not complain of them, but his groans for the pain would have been blended with thanksgivings to the sanctifying Spirit. Even under the direful yoke of the necessity of daily poisoning by narcotics it is somewhat less horrible, through the knowledge that it was not from any craving for pleasurable animal excitement, but from pain, delusion, error, of the worst ignorance, medical sciolism, and when (alas! too late the plea of error was removed from my eyes,) from terror and utter perplexity and infirmity; — sinful infirmity, indeed, but yet not a wilful sinfulness that I brought my neck under it. Oh, may the God to whom I look for mercy through Christ, show mercy on the author of the ‘Confessions of an Opium Eater,’ if, as I have too strong reason to believe, his book has been the occasion of seducing others into this withering vice through wantonness. From this aggravation I have, I humbly trust, been free, as far as acts of my free will and intention are concerned; even to the author of that work I pleaded with flowing tears, and with an agony of forewarning. He utterly denied it, but I fear that I had even then to ‘deter’ perhaps not to forewarn. My own contrasted feelings soon after I saw the Maelstrom to which the current was absorbing me, are written in one of my paper books.”
‘Jan. 7, 1830’.
Having referred to the accusations of plagiarism brought against Coleridge, it will not, I trust, be deemed inappropriate, to introduce from the British Magazine, No. 37, the concluding part of a critique ably written by the Rev. Julius Hare, who has selected with great discrimination several passages from the “Friend,” which must come home to the heart of every good man, and this I feel the more impelled to do, as it is a moral lesson to biographers — perhaps to us all:
“An inquisitiveness into the minutest circumstances and casual sayings of eminent contemporaries is indeed quite natural: but so are all our follies: and the more natural they are the more caution should we exert in guarding against them. To scribble trifles, even on the perishable glass of an inn window, is the mark of an idler: but to engrave them on the marble monument sacred to the memory of the departed great, is something worse than idleness. The spirit of genuine biography is in nothing more conspicuous than in the firmness with which it withstands the cravings of worthless curiosity, as distinguished from the thirst after useful knowledge. For in the first place, such anecdotes as derive their whole and sole interest from the great name of the person concerning whom they are related, and neither illustrate his general character nor his particular actions, would scarcely have been noticed or remembered, except by men of weak minds. It is not unlikely, therefore, that they were misapprehended at the time; and it is most probable that they have been related as incorrectly, as they were noticed injudiciously. Nor are the consequences of such garrulous biography merely negative. For as insignificant stories can derive no real respectability from the eminence of the person who happens to be the subject of them, but rather an additional deformity of disproportion, they are apt to have their insipidity seasoned by the same bad passions that accompany the habit of gossiping in general: and the misapprehensions of weak men, meeting with the misinterpretations of malignant men, have not seldom formed the ground work of the most grievous calamities. In the second place, those trifles are subversive of the great end of biography, which is to fix the attention and to interest the feelings of men on those qualities and actions which have made a particular life worthy of being recorded. It is no doubt the duty of an honest biographer to portray the prominent imperfections as well as excellencies of his hero. But I am at a loss to conceive how this can be deemed an excuse for heaping together a multitude of particulars, which can prove nothing of any man, that might not be safely taken for granted of all men. In the present age — emphatically the age of personality — there are more than ordinary motives for withholding all encouragement from the mania of busying ourselves with the names of others, which is still more alarming as a symptom, than it is troublesome as a disease. The reader must be still less acquainted with contemporary literature than myself, if he needs me to inform him that there are men who, trading in the silliest anecdotes, in unprovoked abuse and senseless eulogy, think themselves nevertheless employed both worthily and honourably if only all this be done in good set terms, and from the press, and of public characters, — a class which has increased so rapidly of late, that it becomes difficult to discover what characters are to be considered as private. Alas! if these wretched misusers of language and the means of giving wings to thought, and of multiplying the presence of an individual mind, had ever known how great a thing the possession of any one simple truth is, and how mean a thing a mere fact is, except as seen in the light of some comprehensive truth — if they had but once experienced the unborrowed complacency, the inward independence, the homebred strength, with which every clear conception of the reason is accompanied, — they would shrink from their own pages as at the remembrance of a crime. — For a crime it is (and the man who hesitates in pronouncing it such, must be ignorant of what mankind owe to books, what he himself owes to them in spite of his ignorance) thus to introduce the spirit of vulgar scandal, and personal inquietude into the closet and the library, environing with evil passions the very sanctuaries to which we should flee for refuge from them. For to what do these publications appeal, whether they present themselves as biography or as anonymous criticism, but to the same feelings which the scandal bearers, and time-killers of ordinary life seem to gratify in themselves and their listeners; and both the authors and admirers of such publications, in what respect are they less truants and deserters from their own hearts, and from their appointed task of understanding and amending them, than the most garrulous female chronicler of the goings-on of yesterday in the families of her neighbours and townsfolk?
‘As to my own attempt to record the life and character of the late Sir Alexander Ball, I consider myself deterred from all circumstances not pertaining to his conduct or character as a public functionary, that involve the names of the living for good or for evil. Whatever facts and incidents I relate of a private nature must, for the most part, concern Sir Alexander Ball exclusively, and as an insulated individual. But I needed not this restraint. It will be enough for me, as I write, to recollect the form and character of Sir Alexander Ball himself, to represent to my own feelings the inward contempt with which he would have abstracted his mind from worthless anecdotes and petty personalities; a contempt rising into indignation if ever an illustrious name were used as a thread to string them upon. If this recollection be my Socratic Demon, to warn and to check me, I shall, on the other hand, derive encouragement
