Thoughts on Man: His Nature, Productions, and Discoveries Read online

  THOUGHTS

  ON

  MAN,

  HIS NATURE, PRODUCTIONS,

  AND

  DISCOVERIES.

  INTERSPERSED WITH SOME PARTICULARS RESPECTING

  THE AUTHOR. BY

  WILLIAM GODWIN. Oh, the blood more stirs To rouse a lion, than to start a hare! SHAKESPEAR. LONDON:

  EFFINGHAM WILSON, ROYAL EXCHANGE.

  1831. PRINTED BY RICHARD TAYLOR,

  PRINTER TO THE UNIVERSITY OF LONDON, RED LION COURT, FLEET STREET.

  PREFACE.

  In the ensuing volume I have attempted to give a defined and permanent form to a variety of thoughts, which have occurred to my mind in the course of thirty-four years, it being so long since I published a volume, entitled, the Enquirer,--thoughts, which, if they have presented themselves to other men, have, at least so far as I am aware, never been given to the public through the medium of the press. During a part of this period I had remained to a considerable degree unoccupied in my character of an author, and had delivered little to the press that bore my name.--And I beg the reader to believe, that, since I entered in 1791 upon that which may be considered as my vocation in life, I have scarcely in any instance contributed a page to any periodical miscellany.

  My mind has been constitutionally meditative, and I should not have felt satisfied, if I had not set in order for publication these special fruits of my meditations. I had entered upon a certain career; and I held it for my duty not to abandon it.

  One thing further I feel prompted to say. I have always regarded it as my office to address myself to plain men, and in clear and unambiguous terms. It has been my lot to have occasional intercourse with some of those who consider themselves as profound, who deliver their oracles in obscure phraseology, and who make it their boast that few men can understand them, and those few only through a process of abstract reflection, and by means of unwearied application.

  To this class of the oracular I certainly did not belong. I felt that I had nothing to say, that it should be very difficult to understand. I resolved, if I could help it, not to "darken counsel by words without knowledge." This was my principle in the Enquiry concerning Political Justice. And I had my reward. I had a numerous audience of all classes, of every age, and of either sex. The young and the fair did not feel deterred from consulting my pages.

  It may be that that book was published in a propitious season. I am told that nothing coming from the press will now be welcomed, unless it presents itself in the express form of amusement. He who shall propose to himself for his principal end, to draw aside in one particular or another the veil from the majesty of intellectual or moral truth, must lay his account in being received with little attention.

  I have not been willing to believe this: and I publish my speculations accordingly. I have aimed at a popular, and (if I could reach it) an interesting style; and, if I am thrust aside and disregarded, I shall console myself with believing that I have not neglected what it was in my power to achieve.

  One characteristic of the present publication will not fail to offer itself to the most superficial reader. I know many men who are misanthropes, and profess to look down with disdain on their species. My creed is of an opposite character. All that we observe that is best and most excellent in the intellectual world, is man: and it is easy to perceive in many cases, that the believer in mysteries does little more, than dress up his deity in the choicest of human attributes and qualifications. I have lived among, and I feel an ardent interest in and love for, my brethren of mankind. This sentiment, which I regard with complacency in my own breast, I would gladly cherish in others. In such a cause I am well pleased to enrol myself a missionary.

  February 15, 1831.

  The particulars respecting the author, referred to in the title-page, will be found principally in Essays VII, IX, XIV, and XVIII.

  CONTENTS

  Essay. I. Of Body and Mind. The Prologue. . . . . . . . . . . . . . . 1

  II. Of the Distribution of Talents . . . . . . . . . . . . . .16

  III. Of Intellectual Abortion. . . . . . . . . . . . . . . . .53

  IV. Of the Durability of Human Achievements and Productions . . . . . . . . . . . . . . . . . . . . . . . . . . . .73

  V. Of the Rebelliousness of Man. . . . . . . . . . . . . . . .93

  VI. Of Human Innocence . . . . . . . . . . . . . . . . . . . 112

  VII. Of the Duration of Human Life . . . . . . . . . . . . . 127

  VIII. Of Human Vegetation. . . . . . . . . . . . . . . . . . 145

  IX. Of Leisure . . . . . . . . . . . . . . . . . . . . . . . 164

  X. Of Imitation and Invention. . . . . . . . . . . . . . . . 181

  XI. Of Self-Love and Benevolence . . . . . . . . . . . . . . 205

  XII. Of the Liberty of Human Actions . . . . . . . . . . . . 226

  XIII. Of Belief. . . . . . . . . . . . . . . . . . . . . . . 243

  XIV. Of Youth and Age. . . . . . . . . . . . . . . . . . . . 260

  XV. Of Love and Friendship . . . . . . . . . . . . . . . . . 273

  XVI. Of Frankness and Reserve. . . . . . . . . . . . . . . . 299

  XVII. Of Ballot. . . . . . . . . . . . . . . . . . . . . . . 314

  XVIII. Of Diffidence . . . . . . . . . . . . . . . . . . . . 332

  XIX. Of Self Complacence . . . . . . . . . . . . . . . . . . 343

  XX. Of Phrenology. . . . . . . . . . . . . . . . . . . . . . 357

  XXI. Of Astronomy. . . . . . . . . . . . . . . . . . . . . . 376

  XXII. Of the Material Universe . . . . . . . . . . . . . . . 436

  XXIII. Of Human Virtue. The Epilogue . . . . . . . . . . . . 456

  ERRATUM.

  Page 334, line 13, for "or that were thrown in my way," read "that were thrown in my way, or."

  THOUGHTS, &c.

  ESSAY I.

  OF BODY AND MIND.

  THE PROLOGUE.

  There is no subject that more frequently occupies the attention of the contemplative than man: yet there are many circumstances concerning him that we shall hardly admit to have been sufficiently considered.

  Familiarity breeds contempt. That which we see every day and every hour, it is difficult for us to regard with admiration. To almost every one of our stronger emotions novelty is a necessary ingredient. The simple appetites of our nature may perhaps form an exception. The appetite for food is perpetually renewed in a healthy subject with scarcely any diminution and love, even the most refined, being combined with one of our original impulses, will sometimes for that reason withstand a thousand trials, and perpetuate itself for years. In all other cases it is required, that a fresh impulse should be given, that attention should anew be excited, or we cannot admire. Things often seen pass feebly before our senses, and scarcely awake the languid soul.

  "Man is the most excellent and noble creature of the world, the principal and mighty work of God, the wonder of nature, the marvel of marvels[1]."

  Let us have regard to his corporeal structure. There is a simplicity in it, that at first perhaps we slightly consider. But how exactly is it fashioned for strength and agility! It is in no way incumbered. It is like the marble when it comes out of the hand of the consummate sculptor; every thing unnecessary is carefully chiseled away; and the joints, the muscles, the articulations, and the veins come out, clean and finished. It has long ago been observed, that beauty, as well as virtue, is the middle between all extremes: that nose which is neither specially long, nor short, nor thick, nor thin, is the perfect nose; and so of the rest. In like manner, when I speak of man generally, I do not regard any aberrations of form, obesity, a th
ick calf, a thin calf; I take the middle between all extremes; and this is emphatically man.

  Man cannot keep pace with a starting horse: but be can persevere, and beats him in the end.

  What an infinite variety of works is man by his corporeal form enabled to accomplish! in this respect he casts the whole creation behind him.

  What a machine is the human hand! When we analyse its parts and its uses, it appears to be the most consummate of our members. And yet there are other parts, that may maintain no mean rivalship against it.

  What a sublimity is to be attributed to his upright form! He is not fashioned, veluti pecora, quæ natura prona atque ventri obedientia finxit. He is made cœli convexa tueri. The looks that are given him in his original structure, are "looks commercing with the skies."

  How surpassingly beautiful are the features of his countenance; the eyes, the nose, the mouth! How noble do they appear in a state of repose! With what never-ending variety and emphasis do they express the emotions of his mind! In the visage of man, uncorrupted and undebased, we read the frankness and ingenuousness of his soul, the clearness of his reflections, the penetration of his spirit. What a volume of understanding is unrolled in his broad, expanded, lofty brow! In his countenance we see expressed at one time sedate confidence and awful intrepidity, and at another godlike condescension and the most melting tenderness. Who can behold the human eye, suddenly suffused with moisture, or gushing with tears unbid, and the quivering lip, without unspeakable emotion? Shakespear talks of an eye, "whose bend could awe the world."

  What a miraculous thing is the human complexion! We are sent into the world naked, that all the variations of the blood might be made visible. However trite, I cannot avoid quoting here the lines of the most deep-thinking and philosophical of our poets:

  We understood Her by her sight: her pure and eloquent blood Spoke in her cheeks, and so distinctly wrought, That one might almost say her body thought. What a curious phenomenon is that of blushing! It is impossible to witness this phenomenon without interest and sympathy. It comes at once, unanticipated by the person in whom we behold it. It comes from the soul, and expresses with equal certainty shame, modesty, and vivid, uncontrolable affection. It spreads, as it were in so many stages, over the cheeks, the brow, and the neck, of him or her in whom the sentiment that gives birth to it is working.

  Thus far I have not mentioned speech, not perhaps the most inestimable of human gifts, but, if it is not that, it is at least the endowment, which makes man social, by which principally we impart our sentiments to each other, and which changes us from solitary individuals, and bestows on us a duplicate and multipliable existence. Beside which it incalculably increases the perfection of one. The man who does not speak, is an unfledged thinker; and the man that does not write, is but half an investigator.

  Not to enter into all the mysteries of articulate speech and the irresistible power of eloquence, whether addressed to a single hearer, or instilled into the ears of many,--a topic that belongs perhaps less to the chapter of body than mind,--let us for a moment fix our thoughts steadily upon that little implement, the human voice. Of what unnumbered modulations is it susceptible! What terror may it inspire! How may it electrify the soul, and suspend all its functions! How infinite is its melody! How instantly it subdues the hearer to pity or to love! How does the listener hang upon every note praying that it may last for ever,

  ----that even silence Was took ere she was ware, and wished she might Deny her nature, and be never more, Still to be so displaced. It is here especially that we are presented with the triumphs of civilisation. How immeasurable is the distance between the voice of the clown, who never thought of the power that dwells in this faculty, who delivers himself in a rude, discordant and unmodulated accent, and is accustomed to confer with his fellow at the distance of two fields, and the man who understands his instrument as Handel understood the organ, and who, whether he thinks of it or no, sways those that hear him as implicitly as Orpheus is said to have subdued the brute creation!

  From the countenance of man let us proceed to his figure. Every limb is capable of speaking, and telling its own tale. What can equal the magnificence of the neck, the column upon which the head reposes! The ample chest may denote an almost infinite strength and power. Let us call to mind the Apollo Belvidere, and the Venus de Medicis, whose very "bends are adornings." What loftiness and awe have I seen expressed in the step of an actress, not yet deceased, when first she advanced, and came down towards the audience! I was ravished, and with difficulty kept my seat! Pass we to the mazes of the dance, the inimitable charms and picturesque beauty that may be given to the figure while still unmoved, and the ravishing grace that dwells in it during its endless changes and evolutions.

  The upright figure of man produces, incidentally as it were, and by the bye, another memorable effect. Hence we derive the power of meeting in halls, and congregations, and crowded assemblies. We are found "at large, though without number," at solemn commemorations and on festive occasions. We touch each other, as the members of a gay party are accustomed to do, when they wait the stroke of an electrical machine, and the spark spreads along from man to man. It is thus that we have our feelings in common at a theatrical representation and at a public dinner, that indignation is communicated, and patriotism become irrepressible. One man can convey his sentiments in articulate speech to a thousand; and this is the nursing mother of oratory, of public morality, of public religion, and the drama. The privilege we thus possess, we are indeed too apt to abuse; but man is scarcely ever so magnificent and so awful, as when hundreds of human heads are assembled together, hundreds of faces lifted up to contemplate one object, and hundreds of voices uttered in the expression of one common sentiment.

  But, notwithstanding the infinite beauty, the magazine of excellencies and perfections, that appertains to the human body, the mind claims, and justly claims, an undoubted superiority. I am not going into an enumeration of the various faculties and endowments of the mind of man, as I have done of his body. The latter was necessary for my purpose. Before I proceeded to consider the ascendancy of mind, the dominion and loftiness it is accustomed to assert, it appeared but just to recollect what was the nature and value of its subject and its slave.

  By the mind we understand that within us which feels and thinks, the seat of sensation and reason. Where it resides we cannot tell, nor can authoritatively pronounce, as the apostle says, relatively to a particular phenomenon, "whether it is in the body, or out of the body." Be it however where or what it may, it is this which constitutes the great essence of, and gives value to, our existence; and all the wonders of our microcosm would without it be a form only, destined immediately to perish, and of no greater account than as a clod of the valley.

  It was an important remark, suggested to me many years ago by an eminent physiologer and anatomist, that, when I find my attention called to any particular part or member of my body, I may be morally sure that there is something amiss in the processes of that part or member. As long as the whole economy of the frame goes on well and without interruption, our attention is not called to it. The intellectual man is like a disembodied spirit. He is almost in the state of the dervise in the Arabian Nights, who had the power of darting his soul into the unanimated body of another, human or brute, while he left his own body in the condition of an insensible carcase, till it should be revivified by the same or some other spirit. When I am, as it is vulgarly understood, in a state of motion, I use my limbs as the implements of my will. When, in a quiescent state of the body, I continue to think, to reflect and to reason, I use, it may be, the substance of the brain as the implement of my thinking, reflecting and reasoning; though of this in fact we know nothing.

  We have every reason to believe that the mind cannot subsist without the body; at least we must be very different creatures from what we are at present, when that shall take place. For a man to think, agreeably and with serenity, he must be in some degree of health. The corpus sanum i
s no less indispensible than the mens sana. We must eat, and drink, and sleep. We must have a reasonably good appetite and digestion, and a fitting temperature, neither too hot nor cold. It is desirable that we should have air and exercise. But this is instrumental merely. All these things are negatives, conditions without which we cannot think to the best purpose, but which lend no active assistance to our thinking.

  Man is a godlike being. We launch ourselves in conceit into illimitable space, and take up our rest beyond the fixed stars. We proceed without impediment from country to country, and from century to century, through all the ages of the past, and through the vast creation of the imaginable future. We spurn at the bounds of time and space; nor would the thought be less futile that imagines to imprison the mind within the limits of the body, than the attempt of the booby clown who is said within a thick hedge to have plotted to shut in the flight of an eagle.

  We never find our attention called to any particular part or member of the body, except when there is somewhat amiss in that part or member. And, in like manner as we do not think of any one part or member in particular, so neither do we consider our entire microcosm and frame. The body is apprehended as no more important and of intimate connection to a man engaged in a train of reflections, than the house or apartment in which he dwells. The mind may aptly be described under the denomination of the "stranger at home." On set occasions and at appropriate times we examine our stores, and ascertain the various commodities we have, laid up in our presses and our coffers. Like the governor of a fort in time of peace, which was erected to keep out a foreign assailant, we occasionally visit our armoury, and take account of the muskets, the swords, and other implements of war it contains, but for the most part are engaged in the occupations of peace, and do not call the means of warfare in any sort to our recollection.

  The mind may aptly be described under the denomination of the "stranger at home." With their bodies most men are little acquainted. We are "like unto a man beholding his natural face in a glass, who beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he is." In the ruminations of the inner man, and the dissecting our thoughts and desires, we employ our intellectual arithmetic, we add, and subtract, and multiply, and divide, without asking the aid, without adverting to the existence, of our joints and members. Even as to the more corporeal part of our avocations, we behold the external world, and proceed straight to the object of our desires, without almost ever thinking of this medium, our own material frame, unaided by which none of these things could be accomplished. In this sense we may properly be said to be spiritual existences, however imperfect may be the idea we are enabled to affix to the term spirit.