I must own to a superstitious dread of the destruction of paper worthy of a Mahometan. But I am also ashamed to confess to myself what pulling back of heart I feel whenever I wish to light a candle or kindle a fire with a Hospital or Harbour Report, and what a cumulus lies on my table, I not able to conjecture of what use they can ever be, and yet trembling lest what I then destroyed might be of some use in the way of knowledge. This seems to be the excess of a good feeling, but it is ridiculous.
COWPER'S "LINES TO MRS. UNWIN"
It is not without a certain sense of self-reproof, as well as self-distrust, that I ask, or, rather, that my understanding suggests to me the query, whether this divine poem (in so original a strain of thought and feeling honourable to human nature) would not have been more perfect if the third, fourth, and fifth stanzas had been omitted, and the tenth and eleventh transposed so as to stand as the third and fourth. It is not, perhaps not at all, but, certainly, not principally that I feel any meanness in the "needles;" but, not to mention that the words "once a shining store" is a speck in the diamond (in a less dear poem I might, perhaps, have called it more harshly a rhyme-botch), and that the word "restless" is rather too strong an impersonation for the serious tone, the realness of the poem, and seems to tread too closely on the mock-heroic; but that it seems not true to poetic feeling to introduce the affecting circumstance of dimness of sight from decay of nature on an occasion so remote from the το καθολου, and that the fifth stanza, graceful and even affecting as the spirit of the playfulness is or would be, at least, in a poem having less depth of feeling, breaks in painfully here—the age and afflicting infirmities both of the writer and his subject seem abhorrent from such trifling of—scarcely fancy, for I fear, if it were analysed, that the whole effect would be found to depend on phrases hackneyed, and taken from the alms-house of the Muses. The test would be this: read the poem to a well-educated but natural woman, an unaffected, gentle being, endued with sense and sensibility—substituting the tenth and eleventh stanzas for those three, and some days after shew her the poem as it now stands. I seem to be sure that she would be shocked—an alien would have intruded himself, and be found sitting in a circle of dear friends whom she expected to have found all to themselves.
ETYMOLOGY
To say that etymology is a science—is to use this word in its laxest and improper sense. But our language, except, at least, in poetry, has dropped the word "lore"—the lehre of the Germans, the logos of the Greek. Either we should have retained the word and ventured on Root-lore, verse-lore, etc., or have adopted the Greek as a single word as well as a word in combination. All novelties appear or are rather felt as ridiculous in language; but, if it had been once adopted, it would have been no stranger to have said that etymology is a logy which perishes from a plethora of probability, than that the art of war is an art apparently for the destruction and subjugation of particular states, but really for the lessening of bloodshed and the preservation of the liberties of mankind. Art and Science are both too much appropriated—our language wants terms of comprehensive generality, implying the kind, not the degree or species, as in that good and necessary word sensuous, which we have likewise dropped, opposed to sensual, sensitive, sensible, etc., etc. Chymistry has felt this difficulty, and found the necessity of having one word for the supposed cause, another for the effect, as in caloric or calorific, opposed to heat; and psychology has still more need of the reformation.
SENTIMENT, AN ANTIDOTE TO CASUISTRY
The Queen-bee in the hive of Popish Error, the great mother of the swarm, seems to me their tenet concerning Faith and Works, placing the former wholly in the rectitude, nay, in the rightness of intellectual conviction, and the latter in the definite and, most often, the material action, and, consequently, the assertion of the dividuous nature and self-existence of works. Hence the doctrine of damnation out of the Church of Rome—of the one visible Church—of the absolute efficiency in se of all the Sacraments and the absolute merit of ceremonial observances. Consider the incalculable advantage of chiefly dwelling on the virtues of the heart, of habits of feeling and harmonious action, the music of the adjusted string at the impulse of the breeze, and, on the other hand, the evils of books concerning particular actions, minute cases of conscience, hair-splitting directions and decisions, O how illustrated by the detestable character of most of the Roman Catholic casuists! No actions should be distinctly described but such as manifestly tend to awaken the heart to efficient feeling, whether of fear or of love—actions that, falling back on the fountain, keep it full, or clear out the mud from its pipes, and make it play in its abundance, shining in that purity in which, at once, the purity and the light is each the cause of the other, the light purifying, and the purified receiving and reflecting the light, sending it off to others; not, like the polished mirror, by reflection from itself, but by transmission through itself.