A hideous light! his torch lay on the ground;Its flame burnt dimly o'er a chasm's brink:
I spake; and whilst I spake, a feeble groan
Came from that chasm! it was his last—his death-groan!
NAOMI. Comfort her, Allah!
ALHADRA. I stood in unimaginable trance
And agony that cannot be remember'd,
Listening with horrid hope to hear a groan!
But I had heard his last;—my husband's death-groan!
NAOMI. Haste! let us onward!
ALHADRA. I look'd far down the pit—
My sight was bounded by a jutting fragment;
And it was stain'd with blood. Then first I shriek'd;
My eyeballs burnt, my brain grew hot as fire,
And all the hanging drops of the wet roof
Turn'd into blood—I saw them turn to blood!
And I was leaping wildly down the chasm,
When on the further brink I saw his sword,
And it said, Vengeance!—Curses on my tongue!
The moon hath moved in heaven, and I am here,
And he hath not had vengeance!—Isidore!
Spirit of Isidore, thy murderer lives!
Away, away!"—Act iv. sc. 3.]
January 1. 1823.
PARLIAMENTARY PRIVILEGE.—PERMANENCY AND PROGRESSION OF NATIONS.—KANT'S RACES OF MANKIND.
Privilege is a substitution for Law, where, from the nature of the circumstances, a law cannot act without clashing with greater and more general principles. The House of Commons must, of course, have the power of taking cognizance of offences against its own rights. Sir Francis Burdett might have been properly sent to the Tower for the speech he made in the House [1]; but when afterwards he published it in Cobbett, and they took cognizance of it as a breach of privilege, they violated the plain distinction between privilege and law.
As a speech in the House, the House could alone animadvert upon it, consistently with the effective preservation of its most necessary prerogative of freedom of debate; but when that speech became a book, then the law was to look to it; and there being a law of libel, commensurate with every possible object of attack in the state, privilege, which acts, or ought to act, only as a substitute for other laws, could have nothing to do with it. I have heard that one distinguished individual said—"That he, for one, would not shrink from affirming, that if the House of Commons chose to burn one of their own members in Palace Yard, it had an inherent power and right by the constitution to do so." This was said, if at all, by a moderate-minded man; and may show to what atrocious tyranny some persons may advance in theory, under shadow of this word privilege.
[Footnote 1: March 12. 1810. Sir Francis Burdett made a motion in the House of Commons for the discharge of Mr. Gale Jones, who had been committed to Newgate by a resolution of the House on the 21st of February preceding. Sir Francis afterwards published, in Cobbett's Political Register, of the 24th of the same month of March, a "Letter to his Constituents, denying the power of the House of Commons to imprison the people of England," and he accompanied the letter with an argument in support of his position. On the 27th of March a complaint of breach of privilege, founded on this publication, was made in the House by Mr. (now Sir Thomas) Lethbridge, and after several long debates, a motion that Sir Francis Burdett should be committed to the Tower was made on the 5th of April, 1810, by Sir Robert Salisbury, and carried by a majority of 38.—ED.]
* * * * *
There are two principles in every European and Christian state:
Permanency and Progression.[1]
In the civil wars of the seventeenth century in England, which are as new and fresh now as they were a hundred and sixty years ago, and will be so for ever to us, these two principles came to a struggle. It was natural that the great and the good of the nation should he found in the ranks of either side. In the Mohammedan states, there is no principle of permanence; and, therefore, they sink directly. They existed, and could only exist, in their efforts at progression; when they ceased to conquer, they fell in pieces. Turkey would long since have fallen, had it not been supported by the rival and conflicting interests of Christian Europe. The Turks have no church; religion and state are one; hence there is no counterpoise, no mutual support. This is the very essence of their Unitarianism. They have no past; they are not an historical people; they exist only in the present. China is an instance of a permanency without progression. The Persians are a superior race: they have a history and a literature; they were always considered by the Greeks as quite distinct from the other barbarians. The Afghans are a remarkable people. They have a sort of republic. Europeans and Orientalists may be well represented by two figures standing back to back: the latter looking to the east, that is, backwards; the former looking westward, or forwards.
[Footnote 1: See this position stated and illustrated in detail in Mr. Coleridge's work, "On the Constitution of the Church and State, according to the Idea of each," p. 21. 2d edit. 1830. Well acquainted as I am with the fact f the comparatively small acceptation which Mr. Coleridge's prose works have ever found in the literary world, and with the reasons, and, what is more, with the causes, of it, I still wonder that this particular treatise has not been more noticed: first, because it is a little book; secondly, because it is, or at least nineteen-twentieths of it are, written in a popular style; and thirdly, because it is the only work, that I know or have ever heard mentioned, that even attempts a solution of the difficulty in which an ingenious enemy of the church of England may easily involve most of its modern defenders in Parliament, or through the press, upon their own principles and admissions. Mr. Coleridge himself prized this little work highly, although he admitted its incompleteness as a composition:—"But I don't care a rush about it," he said to me, "as an author. The saving distinctions are plainly stated in it, and I am sure nothing is wanted to make them tell, but that some kind friend should steal them from their obscure hiding-place, and just tumble them down before the public as his own."—ED.]
* * * * *
Kant assigns three great races of mankind. If two individuals of distinct races cross, a third, or tertium aliquid, is invariably produced, different from either, as a white and a negro produce a mulatto. But when different varieties of the same race cross, the offspring is according to what we call chance; it is now like one, now like the other parent. Note this, when you see the children of any couple of distinct European complexions—as English and Spanish, German and Italian, Russian and Portuguese, and so on.
January 3. 1823.
MATERIALISM.—GHOSTS.
Either we have an immortal soul, or we have not. If we have not, we are beasts; the first and wisest of beasts, it may be; but still true beasts. [1] We shall only differ in degree, and not in kind; just as the elephant differs from the slug. But by the concession of all the materialists of all the schools, or almost all, we are not of the same kind as beasts—and this also we say from our own consciousness. Therefore, methinks, it must be the possession
