June 24. 1827
Spenser's Epithalamion is truly sublime; and pray mark the swan-like movement of his exquisite Prothalamion.25 His attention to metre and rhythm is sometimes so extremely minute as to be painful even to my ear, and you know how highly I prize good versification.
I have often told you that I do not think there is any jealousy, properly so called, in the character of Othello. There is no predisposition to suspicion, which I take to be an essential term in the definition of the word. Desdemona very truly told Emilia that he was not jealous, that is, of a jealous habit, and he says so as truly of himself. Iago's suggestions, you see, are quite new to him; they do not correspond with any thing of a like nature previously in his mind. If Desdemona had, in fact, been guilty, no one would have thought of calling Othello's conduct that of a jealous man. He could not act otherwise than he did with the lights he had; whereas jealousy can never be strictly right. See how utterly unlike Othello is to Leontes, in the Winter's Tale, or even to Leonatus, in Cymbeline! The jealousy of the first proceeds from an evident trifle, and something like hatred is mingled with it; and the conduct of Leonatus in accepting the wager, and exposing his wife to the trial, denotes a jealous temper already formed.
Hamlet's character is the prevalence of the abstracting and generalizing habit over the practical. He does not want courage, skill, will, or opportunity; but every incident sets him thinking; and it is curious, and at the same time strictly natural, that Hamlet, who all the play seems reason itself, should he impelled, at last, by mere accident to effect his object. I have a smack of Hamlet myself, if I may say so.
A Maxim is a conclusion upon observation of matters of fact, and is merely retrospective: an Idea, or, if you like, a Principle, carries knowledge within itself, and is prospective. Polonius is a man of maxims. Whilst he is descanting on matters of past experience, as in that excellent speech to Laertes before he sets out on his travels, he is admirable; but when he comes to advise or project, he is a mere dotard.26 You see Hamlet, as the man of ideas, despises him.
A man of maxims only is like a Cyclops with one eye, and that eye placed in the back of his head.
In the scene with Ophelia, in the third act,27 Hamlet is beginning with great and unfeigned tenderness; but, perceiving her reserve and coyness, fancies there are some listeners, and then, to sustain his part, breaks out into all that coarseness.
Love is the admiration and cherishing of the amiable qualities of the beloved person, upon the condition of yourself being the object of their action. The qualities of the sexes correspond. The man's courage is loved by the woman, whose fortitude again is coveted by the man. His vigorous intellect is answered by her infallible tact. Can it be true, what is so constantly affirmed, that there is no sex in souls?—I doubt it, I doubt it exceedingly.28
Measure for Measure is the single exception to the delightfulness of Shakspeare's plays. It is a hateful work, although Shakspearian throughout. Our feelings of justice are grossly wounded in Angelo's escape. Isabella herself contrives to be unamiable, and Claudio is detestable.
I am inclined to consider The Fox as the greatest of Ben Jonson's works. But his smaller works are full of poetry.
Monsieur Thomas and the little French Lawyer are great favourites of mine amongst Beaumont and Fletcher's plays. How those plays overflow with wit! And yet I scarcely know a more deeply tragic scene any where than that in Rollo, in which Edith pleads for her father's life, and then, when she cannot prevail, rises up and imprecates vengeance on his murderer.29
Our version of the Bible is to be loved and prized for this, as for a thousand other things,—that it has preserved a purity of meaning to many terms of natural objects. Without this holdfast, our vitiated imaginations would refine away language to mere abstractions. Hence the French have lost their poetical language; and Mr. Blanco White says the same thing has happened to the Spanish.
I have the perception of individual images very strong, but a dim one of the relation of place. I remember the man or the tree, but where I saw them I mostly forget.30
Craniology is worth some consideration, although it is merely in its rudiments and guesses yet. But all the coincidences which have been observed could scarcely be by accident. The confusion and absurdity, however, will be endless until some names or proper terms are discovered for the organs, which are not taken from their mental application or significancy. The forepart of the head is generally given up to the higher intellectual powers; the hinder part to the sensual emotions.
Silence does not always mark wisdom. I was at dinner, some time ago, in company with a man, who listened to me and said nothing for a long time; but he nodded his head, and I thought him intelligent. At length, towards the end of the dinner, some apple dumplings were placed on the table, and my man had no sooner seen them, than he burst forth with—"Them's the jockies for me!" I wish Spurzheim could have examined the fellow's head.
Some folks apply epithets as boys do in making Latin verses. When I first looked upon the Falls of the Clyde, I was unable to find a word to express my feelings. At last, a man, a stranger to me, who arrived about the same time, said:—"How majestic!"—(It was the precise term, and I turned round and was saying—"Thank you, Sir! that is the exact word for it"—when he added, eodem flatu)—"Yes! how very pretty!"
July 8. 1827
Bull and Waterland are the classical writers on the Trinity.31
In the Trinity there is, 1. Ipseity. 2. Alterity. 3. Community. You may express the formula thus:—
God, the absolute Will or Identity, = Prothesis. The Father = Thesis. The Son = Antithesis. The Spirit = Synthesis.
The author of the Athanasian Creed is unknown. It is, in my judgment, heretical in the omission, or implicit denial, of the Filial subordination in the Godhead, which is the doctrine of the Nicene Creed, and for which Bull and Waterland have so fervently and triumphantly contended; and by not holding to which, Sherlock staggered to and fro between Tritheism and Sabellianism. This creed is also tautological, and, if not persecuting, which I will not discuss, certainly containing harsh and ill-conceived language.
How much I regret that so many religious persons of the present day think it necessary to adopt a certain cant of manner and phraseology as a token to each other. They must improve this and that text, and they must do so and so in a prayerful way; and so on. Why not use common language? A young lady the other day urged upon me that such and such feelings were the marrow of all religion; upon which I recommended her to try to walk to London upon her marrow-bones only.
July 9. 1827
In the very lowest link in the vast and mysterious chain of Being, there is an effort, although scarcely apparent, at individualization; but it is almost lost in the mere nature. A little higher up, the individual is apparent and separate, but subordinate to any thing in man. At length, the animal rises to be on a par with the lowest power of the human nature. There are some of our natural desires which only remain in our most perfect state on earth as means of the higher powers' acting.32
July