Specimens of the Table Talk of Samuel Taylor Coleridge. Coleridge Samuel Taylor

length the Italian, seeing my father's involuntary emotion at his convulsive turnings and shuddering, which continued as formerly, interrupting their conversation from time to time, told him his story. He was a native of Rome, and had lived in some familiarity with, and been much patronized by, a young nobleman; but upon some slight occasion they had fallen out, and his patron, besides using many reproachful expressions, had struck him. The painter brooded over the disgrace of the blow. He could not challenge the nobleman, on account of his rank; he therefore watched for an opportunity, and assassinated him. Of course he fled from his country, and finally had reached Hamburgh. He had not, however, passed many weeks from the night of the murder, before, one day, in the crowded street, he heard his name called by a voice familiar to him: he turned short round, and saw the face of his victim looking at him with a fixed eye. From that moment he had no peace: at all hours, in all places, and amidst all companies, however engaged he might be, he heard the voice, and could never help looking round; and, whenever he so looked round, he always encountered the same face staring close upon him. At last, in a mood of desperation, he had fixed himself face to face, and eye to eye, and deliberately drawn the phantom visage as it glared upon him; and this was the picture so drawn. The Italian said he had struggled long, but life was a burden which he could now no longer bear; and he was resolved, when he had made money enough to return to Rome, to surrender himself to justice, and expiate his crime on the scaffold. He gave the finished picture to my father, in return for the kindness which he had shown to him.'"

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      I have no doubt that the Jews believed generally in a future state, independently of the Mosaic law. The story of the witch of Endor is a proof of it. What we translate "witch," or "familiar spirit," is, in the Hebrew, Ob, that is, a bottle or bladder, and means a person whose belly is swelled like a leathern bottle by divine inflation. In the Greek it is [Greek: engastrimuthos], a ventriloquist. The text (1 Sam. ch. xxviii.) is a simple record of the facts, the solution of which the sacred historian leaves to the reader. I take it to have been a trick of ventriloquism, got up by the courtiers and friends of Saul, to prevent him, if possible, from hazarding an engagement with an army despondent and oppressed with bodings of defeat. Saul is not said to have seen Samuel; the woman only pretends to see him. And then what does this Samuel do? He merely repeats the prophecy known to all Israel, which the true Samuel had uttered some years before. Read Captain Lyon's account of the scene in the cabin with the Esquimaux bladder, or conjurer; it is impossible not to be reminded of the witch of Endor. I recommend you also to look at Webster's admirable treatise on Witchcraft.

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      The pet texts of a Socinian are quite enough for his confutation with acute thinkers. If Christ had been a mere man, it would have been ridiculous in him to call himself "the Son of man;" but being God and man, it then became, in his own assumption of it, a peculiar and mysterious title. So, if Christ had been a mere man, his saying, "My Father is greater than I," (John, xv. 28.) would have been as unmeaning. It would be laughable enough, for example, to hear me say, "My 'Remorse' succeeded, indeed, but Shakspeare is a greater dramatist than I." But how immeasurably more foolish, more monstrous, would it not be for a man, however honest, good, or wise, to say, "But Jehovah is greater than I!"

      May 8. 1824

PLATO AND XENOPHON.—RELIGIONS OF THE GREEKS.—EGYPTIAN ANTIQUITIES.– MILTON.—VIRGIL

      Plato's works are logical exercises for the mind. Little that is positive is advanced in them. Socrates may be fairly represented by Plato in the more moral parts; but in all the metaphysical disquisitions it is Pythagoras. Xenophon's representation of his master is quite different.18

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      Observe the remarkable contrast between the religion of the tragic and other poets of Greece. The former are always opposed in heart to the popular divinities. In fact, there are the popular, the sacerdotal, and the mysterious religions of Greece, represented roughly by Homer, Pindar, and Æschylus. The ancients had no notion of a fall of man, though they had of his gradual degeneracy. Prometheus, in the old mythus, and for the most part in AEschylus, is the Redeemer and the Devil jumbled together.

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      I cannot say I expect much from mere Egyptian antiquities. Almost every thing really, that is, intellectually, great in that country seems to me of Grecian origin.

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      I think nothing can be added to Milton's definition or rule of poetry,– that it ought to be simple, sensuous, and impassioned; that is to say, single in conception, abounding in sensible images, and informing them all with the spirit of the mind.

      Milton's Latin style is, I think, better and easier than his English. His style, in prose, is quite as characteristic of him as a philosophic republican, as Cowley's is of him as a first-rate gentleman.

      If you take from Virgil his diction and metre, what do you leave him?

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      June 2. 1824

CRANVILLE PENN AND THE DELUGE.—RAINBOW

      I confess I have small patience with Mr. Granville Penn's book against Professor Buckland. Science will be superseded, if every phenomenon is to be referred in this manner to an actual miracle. I think it absurd to attribute so much to the Deluge. An inundation, which left an olive-tree standing, and bore up the ark peacefully on its bosom, could scarcely have been the sole cause of the rents and dislocations observable on the face of the earth. How could the tropical animals, which have been discovered in England and in Russia in a perfectly natural state, have been transported thither by such a flood? Those animals must evidently have been natives of the countries in which they have been found. The climates must have been altered. Assume a sudden evaporation upon the retiring of the Deluge to have caused an intense cold, the solar heat might not be sufficient afterwards to overcome it. I do not think that the polar cold is adequately explained by mere comparative distance from the sun.

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      You will observe, that there is no mention of rain previously to the Deluge. Hence it may be inferred, that the rainbow was exhibited for the first time after God's covenant with Noah. However, I only suggest this.

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      The Earth with its scarred face is the symbol of the Past; the Air and Heaven, of Futurity.

      June 5. 1824

ENGLISH AND GREEK DANCING.—GREEK ACOUSTICS

      The fondness for dancing in English women is the reaction of their reserved manners. It is the only way in which they can throw themselves forth in natural liberty. We have no adequate conception of the perfection of the ancient tragic dance. The pleasure which the Greeks received from it had for its basis Difference and the more unfit the vehicle, the more lively was the curiosity and intense the delight at seeing the difficulty overcome.

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      The ancients certainly seem to have understood some principles in acoustics which we have lost, or, at least, they applied them better. They contrived to convey the voice distinctly in their huge theatres by means of pipes, which created no echo or confusion. Our theatres—Drury Lane and Covent Garden—are fit for nothing: they are too large for acting, and too small for a bull-fight.

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      June 7. 1824

LORD BYRON'S VERSIFICATION, AND DON JUAN

      How lamentably the art of versification is neglected by most of the poets of the present day!—by Lord Byron, as it strikes me, in particular, among those of eminence for other qualities. Upon the whole, I think the part of Don Juan in which Lambro's return to his home, and Lambro himself, are described, is the best, that is, the most individual, thing in all I know of Lord B.'s works. The festal abandonment puts one in mind of Nicholas Poussin's pictures.19

      June 10. 1824

PARENTAL CONTROL IN MARRIAGE.—MARRIAGE OF COUSINS.—DIFFERENCE OF CHARACTER

      Up to twenty-one, I hold a father to have power over his children as to marriage; after that age, authority and influence only. Show me one couple unhappy merely on account of their limited circumstances, and I will show you ten that are wretched from other causes.

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      If