The Uncollected Writings of Thomas de Quincey Volume I Part 7

_Chap. VI. Of Penmans.h.i.+p._--This is a subject on which we profess no experience which could warrant us in contradicting a writer who should rest his innovations solely upon that ground: but the writer before us does not rely on the practical issue of his own experiment (he does not even tell us what that issue was), but on certain _a priori_ arguments, which we conceive to be ill-reasoned. The amount of the chapter is this--that to write a good running hand is the main object to be aimed at in the art of caligraphy: we will go farther, and concede that it is the sole object, unless where the pupil is educated for a writing-master. Thus far we are agreed; and the question is--as to the best means of attaining this object. On which question the plan here proposed differs from those in use by the very natural error--that what is admitted to be the ultimate object, this plan would make the immediate object. The author starts from a false theory of the practice amongst writing-masters: in order that their pupils may write small and running hands well, writing-masters (as is well-known) begin by exacting from them a long praxis in large hands.

But the rationale of this praxis escapes the Experimentalist: the large hand and the small hand stand related to each other, in the estimate of the masters, as a means to an end; whereas the Experimentalist supposes them to be viewed in the relation simply of two co-ordinate or collateral ends: on which false presumption he grounds what would on his own view be a very sound advice; for justly conceiving that the small hand is of incomparably more use in life, he argues in effect thus: let us communicate the main object, and then (if he has leisure and taste for it) let the pupil direct his attention to the lower object: 'when the running hand is accomplished,' says he, 'the pupil may (if it be thought necessary) learn to write the larger hands according to the received models.'

_When_ it is acquired! 'Aye, but in order that it _may_ be acquired,'--the writing-master will reply, 'I must first teach the larger hands.' As well might the professor of dancing hold out as a tempting innovation to the public--I teach the actual dances, the true practical synthesis of the steps and movements, as it is in fact demanded by the usage of the ball-room: let others teach the a.n.a.lytic elements of the art--the mere useless steps--to those who have time to waste on superfluities. In either art (as in many others) that, which is first (or rather sole) in order of importance, is last in the order of attainment: as an object _per se_, the larger hand is not wanted at all, either before or after the running hand: if it does really contribute nothing to the more accurate formation of the letters, by compelling the pupil to exhibit his aberrations from the _ideal_ letter more clearly because on a scale of greater magnitude (which yet in the second sentence of this chapter our Experimentalist himself admits), then let it be abandoned at once: for not doing this service, it does nothing at all. On the other hand, if this be its specific service, then it is clear that, being no object _per se_, but simply a means to an object, it must have precedency in the order of communication. And the innovation of our Experimentalist is so far (in the literal sense of that word) a _preposterous_ inversion of the old usage: and this being the chief principle of his 'plan' we desire to know no more of it; and were not sorry that (p. 178) we found him declining 'to enter into a detail of it.'--The business of the chapter being finished however, there yet remains some little matter of curiosity. 1. The Experimentalist affirms that 'Langford's copper-plate copies, or indeed any other which he has seen, fail' if tried by a certain test: what test? Why this: that 'the large hand seen through a diminis.h.i.+ng gla.s.s, ought to be reduced into the current hand; and the current hand, magnified, ought to swell into a large hand.' Whereas, on the contrary, 'the large hands reduced appear very stiff and cramped; and the magnified running hand'--'appears little better than a scrawl.' Now to us the result appears in a different light. It is true that the large hands reduced do not appear good running hands according to the standard derived from the actual practice of the world: but why? Simply because they are too good: _i. e._ they are _ideals_ and in fact are meant to be so; and have nothing characteristic: they are purely _generic_ hands, and therefore want _individualisation_: they are abstractions; but to affect us pleasurably, they should be concrete expressions of some human qualities, moral or intellectual. Perfect features in a human face arranged with perfect symmetry, affect us not at all, as is well known, where there is nothing characteristic; the latency of the individual in the generic, and of the generic in the individual, is that which gives to each its power over our human sensibilities. And this holds of caligraphy no less than other arts. And _that_ is the most perfect hand-writing which unites the _minimum_ of deviation from the ideal standard of beauty (as to the form and nexus of the letters) with the _maximum_ of characteristic expression. It has long been practically felt, and even expressly affirmed (in some instances even expanded into a distinct art and professed as such), that it is possible to determine the human _intellectual_ character as to some of its features from the hand-writing. Books even have been written on this art, as _e. g._ the _Ideographia_, or art of knowing the characters of men from their hand-writings, by _Aldorisius_: and, though this in common with all other modes of _physiognomy_, as craniology, Lavaterianism (usually called physiognomy), &c. &c. has laboured under the reproach of fancifulness,--yet we ought not to attribute this wholly to the groundlessness of the art as a possible art--but to these two causes; partly to the precipitation and imperfect psychology of the professors; who, like the craniologists, have been over-ready to determine the _indicantia_ before they had settled according to any tolerable theory the _indicanda_; _i. e._ have settled what A, what B, what C, shall _indicate_, before they have inquired what it was presumable upon any systematic development of human nature would have a right _to be indicated_; and thus have a.s.signed an external characteristic to a faculty of the third order--suppose (or perhaps a mere accidental effect of a faculty or a mere imaginary faculty), whilst a primary faculty went without any expression at all:--partly, I say, to this cause which is obviously not merely a subjective but also an accidental cause; and partly also to the following cause, which is objective (_i. e._ seated in the inherent imperfections of the art itself, and not removeable therefore by any future improvements to be antic.i.p.ated from a more matured psychology); viz. that the human mind transcends or overflows the gamut or scale of the art; in other words, that the qualities--intellectual or moral, which ought to be expressed, are far more in number than the alphabet of signs or expressions by which they are to be enunciated.

Hence it follows as an inevitable dilemma, that many qualities must go unrepresented; or else be represented by signs common to them with other qualities: in the first of which cases we have an art imperfect from defect, in the other case imperfect from equivocal language. Thus, for example, determination of character is built in some cases upon mere energy of the will (a moral cause); and again in other cases upon capaciousness of judgment and freedom from all logical perplexity (an intellectual cause). Yet it is possible that either cause will modify the hand-writing in the same way.

From the long a.n.a.lysis which we have thus given of the book recording this new system of education, it is sufficiently evident that we think very highly of it. In the hands of its founder we are convinced that it is calculated to work wonders; and so strong is the impression which his book conveys, that he is not only a man of very extraordinary talents for the improvement of the science of education, but also a very conscientious man--that, for our own parts, we should confide a child to his care with that spirit of perfect confidence which he has himself described at p. 74. There is an air of gentlemanly feeling spread over the book which tends still further to recommend the author. Meantime two questions arise on the system,--first, is it a good system? which we have answered:--secondly, is it a system adapted for general diffusion? This question we dare not answer in the affirmative, unless we could ensure the talents and energy of the original inventor in every other superintendent of this system.--In this we may be wrong: but at all events, it ought not to be considered as any deduction from the merits of the author--as a very original thinker on the science of education, that his system is not (like the Madras system) independent of the teacher's, ability, and therefore not unconditionally applicable.--Upon some future occasion we shall perhaps take an opportunity of stating what is in our opinion the great desideratum which is still to be supplied in the art of education considered simply in its _intellectual_ purposes--viz. the communication of knowledge, and the development of the intellectual faculties: purposes which have not been as yet treated in sufficient insulation from the _moral_ purposes. For the present we shall conclude by recommending to the notice of the Experimentalist the German writers on education. Basedow, who naturalised Rousseau in Germany, was the first author who called the attention of the German public to this important subject. Unfortunately Basedow had a silly ambition of being reputed an infidel, and thus created a great obstacle to his own success: he was also in many other respects a sciolist and a trifler: but, since his time, the subject has been much cultivated in Germany: 'Paedogogic'

journals even, have been published periodically, like literary or philosophic journals: and, as might be antic.i.p.ated from that love of children which so honourably distinguishes the Germans as a people, not without very considerable success.

CASE OF APPEAL.

Our little Courts of Justice not unfrequently furnish cases of considerable interest; and we are always willing to make the resemblance between our microcosm and the world at large as close as possible, at least in every useful point we are trying to collect a volume of Reports. As all the boys are expected to be present during a trial, to give importance to the proceeding, the time of such as are capable of the task must be profitably employed in taking notes. A useful effect may also be produced upon the parties; and these records will be valuable acquisitions for those boys who wish to study the laws, and enable themselves to conduct the jurisprudence of the school. We shall detail a case which lately occurred, not because it is the most interesting which could have been selected, but because there will be nothing in its publication to hurt the feelings of any person engaged in the transaction.

It would be vain to attempt any concealment of the fact that our pupils, like all boys in the full tide of health and spirits, do not always see the folly of an appeal to the _ultimo ratio regum_ in so strong a light as that in which it _sometimes_ appears to older eyes; and resort is now and then had to trial by combat, in preference to trial by jury. The candid and experienced teacher, who knows the difficulty and the danger of too rigorously suppressing natural impulses, will not censure us for endeavouring to regulate this custom, than to destroy it altogether. In the hope of lessening the number of those _fracas_ (never very large), a law was proposed, which the committee adopted, to render it penal for any person, except the Magistrate and the Constables, to be present at a battle. Six hours'

notice must be given by both parties, and a tax paid in advance.

During the interval, it is the duty of the Magistrate to attempt a reconciliation. These regulations were intended to give opportunity for the pa.s.sions to cool, and to check the inclination for display which is often the sole cause of the disturbance.

We consider the effect on the minds of the spectators as the worst part of the transaction. There is something dreadfully brutalising in the shouts of incitement and triumph which generally accompany a feat of pugilism. Neither boys nor men ought ever to witness pain without sympathy. It is almost needless to say, that, with us, fighting is anything rather than a source of festivity and amus.e.m.e.nt.

To return to our story.--A day-scholar, whose father's grounds adjoin ours, was discovered by the Magistrate to have witnessed a battle from a tree which he had climbed for that purpose. The Magistrate fined him. He appealed, and the question of his liability was argued at some length before the Committee.

The ground which the appellant took was, that no day-scholar could be amenable to the laws of the school, except during the hours of business, or while on the premises of the school, and that the alleged offence was committed out of school hours, and on his father's land.

Public opinion ran in his favour. The plea that he was on his father's land seemed to have great weight with his schoolfellows. To fine a boy under such circ.u.mstances appeared to them like an attempt to invade the paternal sanctuary, and the motion for quas.h.i.+ng conviction of the Magistrate, at first received the support of several members of the Committee.

The attending Teacher saw that it would be necessary to call the attention of the Committee to general principles, and proposed as an amendment to the general motion, the following resolution, 'That it is desirable that the laws should be obeyed at all times, and in all places.' In support of this amendment he argued, that as the laws had the happiness of the school in view, a breach of those laws must certainly be in some degree destructive of the general good. That to allow this in certain individuals would be injurious to the great body, but still more so to the individuals themselves; and that what was wrong in the schoolroom or on the playground at eleven in the morning, could not be right in the fields at six in the afternoon. In conclusion he said, 'Whether or not we have the power to fine a person for a breach of our laws when he is at a distance from the schools, is a question which it is not our present business to determine; but I firmly believe that our laws are calculated to promote in the highest degree our welfare, and I wish the advantages to be derived from obeying them to be as widely diffused as possible.'

The amendment was carried unanimously.

Having determined 'that it was desirable that the laws should be obeyed at all times and in all places,' it was necessary in the next place to ascertain whether it was not a part of our law that such should be the case.

With this view an amendment was proposed which declared, that such was the intention of the law, and in support of it cases were cited in which day-boys had been punished for offences committed at a distance from the school. It was also insisted, that in no single instance had the laws made an exception in favour of the day-boys. They universally begin by saying, that, if 'any one,' or 'any pupil,' or 'any boy,'

shall commit such and such an offence, etc., and not 'any boarder,' or 'any day-boy then at school.'

The second amendment was also carried without opposition.

The question was now confined within very narrow limits. The Committee had declared that it was 'desirable that the laws should be obeyed at all times and in all places;' and also, that by law no exception was made in favour of day-scholars. It only remained therefore for the Committee to consider, whether the police of the school had the power to enforce the laws.

It was argued that in this case they had been enforced, for that the fine had actually been paid, and that unless the Committee interfered to prevent it, they would continue to operate as they had done, for the welfare of the school at large, and for the ultimate advantage even of the individuals who might at first appear to be injured.

The amended motion was now put, and the conviction was unanimously confirmed.

This detail will furnish the reader with a more correct conception than we could otherwise give him, of the opportunities with which the sittings of our little Committees furnish the members for making some important acquirements.

In the first place, they study the art of reasoning, and that too under very favourable circ.u.mstances; being fully acquainted with the facts on which they are called to exercise their judgments, and seeing them in all their bearings. We believe that intimate acquaintance with the facts of which we speak to be the first and most important element in practical logic. Reasoning, strictly speaking, being no more than the art of tracing a.n.a.logies and differences. The _reality_ of the business in which the students are engaged is very valuable, inasmuch as it furnishes them with strong motives to exert all their powers in the investigation. The matter at issue 'comes home to their business and bosoms;' it may deeply affect their interests, and will not pa.s.s unnoticed by their const.i.tuents; among whom the question will be again discussed, and the Committee-men will in conversation have to defend the opinions they have officially expressed. Thus every argument is well canva.s.sed in their minds, and the ideas remain under consideration for a sufficient time to become permanently fixed in their remembrance. The power of public speaking is also in some degree acquired, and, we hope, without the countervailing evils which have been so justly deprecated. The great defects of all artificial methods of learning the art of debating is, that it is seldom of any real importance to either speaker or hearer, on which side the question under discussion is determined; consequently, the speaker is more anxious to display his own talents, than to convince the audience; which, on its part, wishes rather for amus.e.m.e.nt than instruction, or seeks the latter only by watching the conduct of this mental fencing-match, in order to learn the most skilful manner of handling the foils. Every one who addresses the company a.s.sembled, feels that he shall be more applauded for agreeably wandering, than for pointing out and following the best and straightest road. In short, discussion, instead of being a means employed to gain an object, is the end itself.

The orator, if such a name is to be so degraded, rises not to gain the votes of his hearers, but to make them laugh and clap their hands; and, this is most easily done by advancing smart sophisms, and uttering well-delivered absurdities with mock solemnity, we may readily conceive how little the powers of investigation can be exercised and improved by such practice as that of spouting clubs and debating societies. No doubt there are many exceptions to these remarks, but the vice we complain of is, we fear, inherent in some degree in the nature of the inst.i.tutions, although by care in the choice of members, and the selection of an audience, it may, in a great measure, be counteracted.

We must not forget to state the advantages enjoyed by the Teacher's attendance on the sittings of our Committees. He becomes most intimately acquainted with the minds of his pupils. He sees their difficulties and their errors in a strong light, and is placed in a situation for addressing himself more completely to the state of their wants than he could be, unless they were thus induced, and almost compelled, to disclose all the workings of the mental machine. In general, nearly every person who knows a boy at all, has an opportunity of becoming better acquainted with him than his instructor. No wonder, considering the many painful sensations which the latter, in his various offices of accuser, witness, judge and executioner, is compelled to exite. We are happily relieved from these difficulties, but we still seize with avidity every means by which our pupils may be induced to develop their minds to our view, feeling that our acquaintance with their springs of thought and action can never be too accurate and complete. The votes at the conclusion of the debate show us the measure of our success. Every influence except that of mind, is, we trust, out of the question: we do not always carry a majority with us; and this fact gives us hope, that when we do, a sincere effect has been wrought on the convictions of the boys.

To conclude, we must in candour acknowledge, that we search more industriously for arguments and ill.u.s.trations to support our opinions, than we should or _could_ do, under other circ.u.mstances. The effect on the mind of the Master is not a bad test of any method of education.

ABSTRACT OF SWEDENBORGIANISM:

BY IMMANUEL KANT.

(_May, 1824._)

----But now to my hero. If many a forgotten writer, or writer destined to be forgotten, is on that account the more deserving of applause for having spared no cost of toil and intellectual exertion upon his works, certainly Swedenborg of all such writers is deserving of the most. Without doubt his flask in the moon is full; and not at all less than any of those which Ariosto saw in that planet filled with the lost wits of men, so thoroughly is his great work emptied of every drop of common sense. Nevertheless there prevails in every part so wonderful an agreement with all that the most refined and consistent sense under the same fantastic delusions could produce on the same subject, that the reader will pardon me if I here detect the same curiosities in the caprices of fancy which many other virtuosi have detected in the caprices of nature; for instance, in variegated marble, where some have discovered a holy family; or in stalact.i.tes and petrifactions, where others have discovered monks, baptismal fonts, and organs; or even in frozen window-panes, where our countryman Liscow, the humourist, discovered the number of the beast and the triple crown; things which he only is apt to descry, whose head is preoccupied with thoughts about them.

The main work of this writer is composed of eight quarto volumes full of nonsense, which he presented to the world as a new revelation under the t.i.tle of _Arcana Coelestia_. In this work his visions are chiefly directed to the discovery of the secret sense in the two first books of Moses, and to a similar way of interpreting the whole of the Scripture. All these fantastic interpretations are nothing to my present purpose: those who have any curiosity may find some account of them in the _Bibliotheca Theologica_ of Dr. Ernesti. All that I design to extract are his _audita et visa_, from the supplements to his chapters--that which he saw with his own eyes, and heard with his own ears: for these parts of his dreams it is which are to be considered as the foundation of all the rest. Swedenborg's style is dull and mean. His narrations and their whole contexture appear in fact to have originated in a disorder of his sensitive faculty, and suggest no reason for suspecting that the speculative delusions of a depraved intellect have moved him to invent them. Viewed in this light, they are really of some importance--and deserve to be exhibited in a short abstract; much more indeed than many a brainless product of fantastic philosophers who swell our journals with false subtilties; for a coherent delusion of the senses is always a more remarkable phenomenon than a delusion of the intellect; inasmuch as the grounds of this latter delusion are well known, and the delusion itself corrigible enough by self-exertion and by putting more check upon the rash precipitation of the judgment; whereas a delusion of the senses touches the original foundation of all judgment, and where it exists is radically incapable of all cure from logic. I distinguish therefore in our author his craziness of sense from his crazy wits; and I pa.s.s over his absurd and distorted reasonings in those parts where he abandons his visions, for the same reason that in reading a philosopher we are often obliged to separate his observations from his arguments: and generally, delusive experiences are more instructive than delusive grounds of experience in the reason. Whilst I thus rob the reader of some few moments, which otherwise perhaps he would have spent with no greater profit in reading works of abstract philosophy that are often of not less trivial import,--I have at the same time provided for the delicacy of his taste by the omission of many chimaeras, and by concentrating the essence of the book into a few drops; and for this I antic.i.p.ate no less grat.i.tude from him than (according to the old story) a patient expressed towards his physicians--who had contented themselves with ordering him to eat the bark of the quinquina, when it was clearly in their power to have insisted on his eating up the whole tree.

Mr. Swedenborg divides his visions into three kinds, of which the first consists in being liberated from the body--an intermediate state between waking and sleeping, in which he saw--heard--and felt spirits.

This kind he has experienced three or four times. The second consists in being carried away by spirits, whilst he continues to walk the streets (suppose) without losing his way; meantime in spirit he is in quite other regions, and sees distinctly houses, men, forests, &c.; and all this for some hours long, until he suddenly finds himself again in his true place. This has happened to him two or three times.

The third or ordinary kind of visions is that which he has daily when wide awake; and from this cla.s.s his narrations are chiefly taken. All men, according to Swedenborg, stand in an intimate connection with the spiritual world; only they are not aware of it; and the difference between himself and others consists simply in this--that his innermost nature is laid open, of which gift he always speaks with the most devout spirit of grat.i.tude (Datum mihi est ex divina Domini misericordia). From the context it is apparent that this gift consists in the consciousness of those obscure representations which the soul receives through its continual connection with the spiritual world.

Accordingly he distinguishes in men between the external and the internal memory. The former he enjoys as a person who belongs to the visible world, but the latter in virtue of his intercourse with the spiritual world. Upon this distinction is grounded also the distinction between the outer and inner man; and Swedenborg's prerogative consists in this--that he stands already in this life in the society of spirits, and is recognised by them as possessing such a prerogative. In the inner memory is retained whatsoever has vanished from the outer; and of all which is presented to the consciousness of man nothing is ever lost. After death the remembrance of all which ever entered his soul, and even all that had perished to himself, const.i.tutes the entire book of his life. The presence of spirits, it is true, strikes only upon his inner sense. Nevertheless this is able to excite an apparition of these spirits external to himself, and even to invest them with a human figure. The language of spirits is an _immediate_ and unsymbolic communication of ideas; notwithstanding which it is always clothed in the semblance of that language which Swedenborg himself speaks, and is represented as external to him. One spirit reads in the memory of another spirit all the representations, whether images or ideas, which it contains. Thus the spirits see in Swedenborg all the representations which he has of this world; and with so clear an intuition that they often deceive themselves and fancy that they see the objects themselves immediately--which however is impossible, since no pure spirit has the slightest perception of the material universe: nay they cannot gain any idea of it through intercourse with the souls of other living men, because their inner nature is not opened--_i. e._ their inner sense contains none but obscure representations. Hence it arises that Mr. Swedenborg is the true oracle of spirits, which are not at all less curious to read in him the present condition of the world, than he is to view in their memory, as in a mirror, the marvels of the spiritual world. Although these spirits stand in like manner closely connected with all other souls of living men, by a reciprocal commerce of action and pa.s.sion, yet they are as little aware of this as men are aware of it. Spirits therefore ascribe to themselves as the product of their own minds what in fact results from the action of human souls upon them; just as men during their lives imagine that all their thoughts, and the motions of the will which take place within them, arise from themselves, although in fact they oftentimes take their origin in the spiritual world. Meantime every human soul, even in this life, has its place and station in this spiritual world, and belongs to a certain society which is always adapted to its inner condition of truth and goodness,--that is, to the condition of the understanding and the will. But the places of souls in relation to each other have nothing in common with the material world; and therefore the soul of a man in India is often in respect to spiritual situation next neighbour to the soul of another man in Europe; as on the contrary very often those, who dwell corporeally under the same roof, are with respect to their spiritual relations far enough asunder. If a man dies, his soul does not on that account change its place; but simply feels itself in that place which in regard to other spirits it already held in this life.

For the rest, although the relation of spirits to each other is no true relation of s.p.a.ce, yet has it to them the appearance of s.p.a.ce; and their affinities or attractions for each other a.s.sume the semblance of proximities, as their repulsions do of distances; just as spirits themselves are not actually extended, but yet present the appearance to each other of a human figure. In this imaginary s.p.a.ce there is an undisturbed intercourse of spiritual natures. Mr.

Swedenborg converses with departed souls whenever he chooses, and reads in their memory (he means to say in their representative faculty) that very condition in which they contemplate themselves; and this he sees as clearly as with his bodily eyes. Moreover the enormous distance of the rational inhabitants of the world is to be accounted as nothing in relation to the spiritual universe; and to talk with an inhabitant of Saturn is just as easy to him as to speak with a departed human soul. All depends upon the relation of their inner condition in reference to their agreement in truth and goodness: but those spirits, which have weak affinities for each other, can readily come into intercourse through the inter-agency of others. On this account it is not necessary that a man should actually have dwelt on all the other heavenly bodies in order to know them together with all their wonders.

One presiding doctrine in Swedenborg's ravings is this: corporeal beings have no subsistence of their own, but exist merely by and through the spiritual world; although each body not by means of one spirit alone, but of all taken together. Hence the knowledge of material things has two meanings; an external meaning referring to the inter-dependencies of the matter upon itself, and an internal meaning in so far as they denote the powers of the spiritual world which are their causes. Thus the body of man has a system of parts related to each other agreeably to material laws: but, in so far as it is supported by the spirit which lives, its limbs and their functions have a symbolic value as expressions of those faculties in the soul from which they derive their form, mode of activity, and power of enduring. The same law holds with regard to all other things in the visible universe: they have (as has been said) one meaning as things--which is trivial, and another as signs--which is far weightier. Hence by the way arises the source of those new interpretations of Scripture which Swedenborg has introduced. For the inner sense,--that is, the symbolic relation of all things there recorded to the spiritual world,--is, as he conceits, the kernel of its value; all the rest being only its sh.e.l.l. All spirits represent themselves to one another under the appearance of extended forms; and the influences of all these spiritual beings amongst one another raise to them at the same time appearances of other extended beings, and as it were of a material world. Swedenborg therefore speaks of gardens--s.p.a.cious regions--mansions--galleries--and arcades of spirits--as of things seen by himself in the clearest light; and he a.s.sures us--that, having many times conversed with all his friends after their death, he had almost always found in those who had but lately died--that they could scarcely convince themselves that they had died, because they saw round about them a world similar to the one they had quitted. He found also that spiritual societies, which had the same inner condition, had the same apparition of s.p.a.ce and of all things in s.p.a.ce; and that the change of their internal state was always accompanied by the appearance of a change of place.

I have already noticed that, according to our author, the various powers and properties of the soul stand in sympathy with the organs of the body entrusted to its government. The outer man therefore corresponds to the whole inner man; and hence, whenever any remarkable spiritual influence from the invisible world reaches one of these faculties of the soul, he is sensible also harmonically of the apparent presence of it in the corresponding members of his outer man.

To this head now he refers a vast variety of sensations in his body which are uniformly connected with spiritual intuition; but the absurdity of them is so enormous that I shall not attempt to adduce even a single instance.----By all this a preparation is made for the strangest and most fantastic of his notions in which all his ravings are blended. As different powers and faculties const.i.tute that unity which is the soul or inner man, so also different spirits (whose leading characteristics bear the same relation to each other as the various faculties of a spirit) const.i.tute one society which exhibits the appearance of one great man; and in this shadowy image every spirit is seen in that place and in those visible members which are agreeable to its proper function in such a spiritual body. And all spiritual societies taken together, and the entire universe of all these invisible beings, appears again in the form of a hugest and ultra-enormous man mountain: a monstrous and gigantic fancy, which perhaps has grown out of the school mode of representing a whole quarter of the world under the image of a virgin sitting. In this immeasurable man is an entire and inner commerce of each spirit with all, and of all with each; and, let the position of men in reference to each other be what it may, they take quite another position in this enormous man--a position which they never change, and which is only in appearance a local position in an immeasurable s.p.a.ce, but in fact a determinate kind of relation and influence.

But I am weary of transcribing the delirious ravings of a poor visionary, the craziest that has ever existed, or of pursuing them to his descriptions of the state after death. I am checked also by other considerations. For, although in forming a medical museum it is right to collect specimens not only of natural but also of unnatural productions and abortions, yet it is necessary to be cautious before whom you show them: and amongst my readers there may happen to be some in a crazy condition of nerves; and it would give me pain to think that I had been the occasion of any mischief to them. Having warned them however from the beginning, I am not responsible for anything that may happen; and must desire that no person will lay at my door the moon-calves which may chance to arise from any teeming fancy impregnated by Mr. Swedenborg's revelations.

In conclusion I have to say that I have not interpolated my author's dreams with any surrept.i.tious ones of my own; but have laid a faithful abstract before the economic reader, who might not be well pleased to pay seven pounds sterling for a body of raving. I have indeed omitted many circ.u.mstantial pictures of his intuitions, because they could only have served to disturb the reader's slumber; and the confused sense of his revelations I have now and then clothed in a more current diction. But all the important features of the sketch I have preserved in their native integrity.--And thus I return with some little shame from my foolish labours, from which I shall draw this moral: That it is often a very easy thing to act prudentially; but alas! too often only after we have toiled to our prudence through a forest of delusions.

SKETCH OF PROFESSOR WILSON.[43]

[_In a Letter to an American Gentleman._]

My dear L,--Among the _lions_ whom you missed by one accident or another on your late travels in Europe, I observe that you recur to none with so much regret as Professor Wilson; you dwell upon this one disappointment as a personal misfortune; and perhaps with reason; for, in the course of my life, I have met with no man of equally varied accomplishments, or, upon the whole, so well ent.i.tled to be ranked with that order of men distinguished by brilliant versatility and ambidexterity--of which order we find such eminent models in Alcibiades, in Caesar, in Crichton, in that of Servan recorded by Sully, and in one or two Italians. Pity that you had not earlier communicated to me the exact route you were bound to, and the particular succession of your engagements when you visited the English Lakes; since, in that case, my interest with Professor Wilson (supposing always that you had declined to rely upon the better pa.s.sport of your own merits as a naturalist) would have availed for a greater thing than at that time stood between you and the introduction which you coveted. On the day, or the night rather, when you were at Bowness and Ambleside, I happen to know that Professor Wilson's business was one which might have been executed by proxy, though it could not be delayed; and I also know that, apart from the _general_ courtesy of his nature, he would, at all times, have an especial pleasure in waiving a claim of business for one of science or letters, in the person of a foreigner coming from a great distance; and that in no other instance would he make such a sacrifice so cordially as on behalf of an able naturalist. Perhaps you already know from your countryman, Audubon, that the Professor is himself a naturalist, and of original merit; in fact, worth a score of such meagre bookish naturalists as are formed in museums and by second-hand acts of memory; having (like Audubon) built much of his knowledge upon personal observation. Hence he has two great advantages: one, that his knowledge is accurate in a very unusual degree; and another, that this knowledge, having grown up under the inspiration of a real interest and an unaffected love for its objects,--commencing, indeed, at an age when no affectation in matters of that nature could exist,--has settled upon those facts and circ.u.mstances which have a true philosophical value: habits, predominant affections, the direction of instincts, and the compensatory processes where these happen to be thwarted,--on all such topics he is learned and full; whilst, on the science of measurements and proportions, applied to dorsal-fins and tail-feathers, and on the exact arrangement of colours, &c.--that petty upholstery of nature, on which books are so tedious and elaborate,--not uncommonly he is negligent or forgetful. What may have served in later years to quicken and stimulate his knowledge in this field, and, at any rate, greatly to extend it, is the conversation of his youngest brother, Mr. James Wilson, who (as _you_ know much better than I) is a naturalist _majorum gentium_. He, indeed, whilst a boy of not more than sixteen or seventeen, was in correspondence (I believe) with Montague the Ornithologist; and about the same time had skill enough to pick holes in the coat of Mr. Huber, the German reformer of our then erroneous science of bees.

[Footnote 43: This was written for _The Edinburgh Literary Gazette_, of which sixty-one numbers appear to have been issued in 1829-30. The paper is now so scarce, that the American publishers of DE QUINCEY'S works photographed their 'copy' from that contained in the Advocates'

Library, Edinburgh. There is a file in the British Museum. I have not been able to authenticate any other contribution from the pen of DE QUINCEY. This letter deserves attention in various ways, but particularly for the pa.s.sage on Elleray--CHRISTOPHER NORTH'S home on the banks of Windermere. MRS. GORDON in the life of her Father, PROFESSOR WILSON, remarks:--'For a description of this beautiful spot I gladly avail myself of the striking picture by Mr. DE QUINCEY.'--H.]

You see, therefore, that no possible introduction could have stood you more in stead than your own extensive knowledge of transatlantic ornithology. Swammerdam pa.s.sed his life, it is said, in a ditch.

_That_ was a base, earthy solitude,--and a prison. But you and Audubon have pa.s.sed _your_ lives in the heavenly solitudes of forests and savannahs; and such solitude as this is no prison, but infinite liberty. The knowledge which you have gathered has been answerable to the character of your school: and no sort of knowledge could have secured you a better welcome with Professor Wilson. Yet, had it been otherwise, I repeat that my interest (as I flatter myself) would have opened the gates of Elleray to you even at midnight; for I am so old a friend of Mr. Wilson that I take a pride in supposing myself the oldest; and, barring relations by blood, arrogate the rights of dean in the chapter of his a.s.sociates: or at least I know of but one person whose t.i.tle can probably date earlier than mine. About this very month when I am writing, I have known Professor Wilson for a cycle of twenty years and more, which is just half of his life--and also half of mine; for we are almost _ad apicem_ of the same age; Wilson being born in May, and I in August, of the same memorable year.