Томас де Квинси
Narrative and Miscellaneous Papers — Volume 2
SYSTEM OF THE HEAVENS AS REVEALED BY LORD ROSSE'S TELESCOPES MODERN SUPERSTITION COLERIDGE AND OPIUM-EATING TEMPERANCE MOVEMENT ON WAR THE LAST DAYS OF IMMANUEL KANT
SYSTEM OF THE HEAVENS AS REVEALED BY LORD ROSSE'S TELESCOPES.
[Footnote: Thoughts on Some Important Points relating to the System of the World. By J. P. Nichol, LL.D., Professor of Astronomy in the University of Glasgow. William Tait, Edinburgh. 1846.]
Some years ago, some person or other, [in fact I believe it was myself,] published a paper from the German of Kant, on a very interesting question, viz., the age of our own little Earth. Those who have never seen that paper, a class of unfortunate people whom I suspect to form rather the majority in our present perverse generation, will be likely to misconceive its object. Kant's purpose was, not to ascertain how many years the Earth had lived: a million of years, more or less, made very little difference to him. What he wished to settle was no such barren conundrum. For, had there even been any means of coercing the Earth into an honest answer, on such a delicate point, which the Sicilian canon, Recupero, fancied that there was; [Footnote: Recupero. See Brydone's Travels, some sixty or seventy years ago. The canon, being a beneficed clergyman in the Papal church, was naturally an infidel. He wished exceedingly to refute Moses: and he fancied that he really had done so by means of some collusive assistance from the layers of lava on Mount Etna. But there survives, at this day, very little to remind us of the canon, except an unpleasant guffaw that rises, at times, in solitary valleys of Etna.] but which, in my own opinion, there neither is, nor ought to be,— (since a man deserves to be cudgelled who could put such improper questions to a lady planet,)—still what would it amount to? What good would it do us to have a certificate of our dear little mother's birth and baptism? Other people—people in Jupiter, or the Uranians—may amuse themselves with her pretended foibles or infirmities: it is quite safe to do so at their distance; and, in a female planet like Venus, it might be natural, (though, strictly speaking, not quite correct,) to scatter abroad malicious insinuations, as though our excellent little mamma had begun to wear false hair, or had lost some of her front teeth. But all this, we men of sense know to be gammon. Our mother Tellus, beyond all doubt, is a lovely little thing. I am satisfied that she is very much admired throughout the Solar System: and, in clear seasons, when she is seen to advantage, with her bonny wee pet of a Moon tripping round her like a lamb, I should be thankful to any gentleman who will mention where he has happened to observe—either he or his telescope—will he only have the goodness to say, in what part of the heavens he has discovered a more elegant turn-out. I wish to make no personal reflections. I name no names. Only this I say, that, though some people have the gift of seeing things that other people never could see, and though some other people, or other some people are born with a silver spoon in their mouths, so that, generally, their geese count for swans, yet, after all, swans or geese, it would be a pleasure to me, and really a curiosity, to see the planet that could fancy herself entitled to sneeze at our Earth. And then, if she (viz., our Earth,) keeps but one Moon, even that (you know) is an advantage as regards some people that keep none. There are people, pretty well known to you and me, that can't make it convenient to keep even one Moon. And so I come to my moral; which is this, that, to all appearance, it is mere justice; but, supposing it were not, still it is our duty, (as children of the Earth,) right or wrong, to stand up for our bonny young mamma, if she is young; or for our dear old mother, if she is old; whether young or old, to take her part against all comers; and to argue through thick and thin, which (sober or not) I always attempt to do, that she is the most respectable member of the Copernican System.
Meantime, what Kant understood by being old, is something that still remains to be explained. If one stumbled, in the steppes of Tartary, on the grave of a Megalonyx, and, after long study, had deciphered from some pre-Adamite heiro-pothooks, the following epitaph:—'Hic jacet a Megalonyx, or Hic jacet a Mammoth, (as the case might be,) who departed this life, to the grief of his numerous acquaintance in the seventeen thousandth year of his age,'—of course, one would be sorry for him; because it must be disagreeable at any age to be torn away from life, and from all one's little megalonychal comforts; that's not pleasant, you know, even if one is seventeen thousand years old. But it would make all the difference possible in your grief, whether the record indicated a premature death, that he had been cut off, in fact, whilst just stepping into life, or had kicked the bucket when full of honors, and been followed to the grave by a train of weeping grandchildren. He had died 'in his teens,' that's past denying. But still we must know to what stage of life in a man, had corresponded seventeen thousand years in a Mammoth. Now exactly this was what Kant desired to know about our planet. Let her have lived any number of years that you suggest, (shall we say if you please, that she is in her billionth year?) still that tells us nothing about the period of life, the stage, which she may be supposed to have reached. Is she a child, in fact, or is she an adult? And, if an adult, and that you gave a ball to the Solar System, is she that kind of person, that you would introduce to a waltzing partner, some fiery young gentlemen like Mars, or would you rather suggest to her the sort of partnership which takes place at a whist-table? On this, as on so many other questions, Kant was perfectly sensible that people, of the finest understandings, may and do take the most opposite views. Some think that our planet is in that stage of her life, which corresponds to the playful period of twelve or thirteen in a spirited girl. Such a girl, were it not that she is checked by a sweet natural sense of feminine grace, you might call a romp; but not a hoyden, observe; no horse-play; oh, no, nothing of that sort. And these people fancy that earthquakes, volcanoes, and all such little escapades will be over, they will, in lawyer's phrase, 'cease and determine,' as soon as our Earth reaches the age of maidenly bashfulness. Poor thing! It's quite natural, you know, in a healthy growing girl. A little overflow of vivacity, a pirouette more or less, what harm should that do to any of us? Nobody takes more delight than I in the fawn-like sportiveness of an innocent girl, at this period of life: even a shade of espièglerie does not annoy me. But still my own impressions incline me rather to represent the Earth as a fine noble young woman, full of the pride which is so becoming to her sex, and well able to take her own part, in case that, at any solitary point of the heavens, she should come across one of those vulgar fussy Comets, disposed to be rude and take improper liberties. These Comets, by the way, are public nuisances, very much like the mounted messengers of butchers in great cities, who are always at full gallop, and moving upon such an infinity of angles to human shinbones, that the final purpose of such boys (one of whom lately had the audacity nearly to ride down the Duke of Wellington) seems to be— not the translation of mutton, which would certainly find its way into human mouths even if riding boys were not,—but the improved geometry of transcendental curves. They ought to be numbered, ought these boys, and to wear badges—X 10, &c. And exactly the same evil, asking therefore by implication for exactly the same remedy, affects the Comets. A respectable planet is known everywhere, and responsible for any mischief that he does. But if a cry should arise, 'Stop that wretch, who was rude to the Earth: who is he?' twenty voices will answer, perhaps, 'It's Encke's Comet; he is always doing mischief;' well, what can you say? it may be Encke's, it may be some other man's Comet; there are so many abroad and on so many roads, that you might as well ask upon a night of fog, such fog as may be opened with an oyster knife, whose cab that was (whose, viz., out of 27,000 in London) that floored you into the kennel.
These are constructive ideas upon the Earth's stage of evolution, which Kant was aware of, and which will always find toleration, even where they do not find patronage. But others there are, a class whom I perfectly abominate, that place our Earth in the category of decaying women, nay of decayed women, going, going, and all but gone. 'Hair like arctic snows, failure of vital heat, palsy that shakes the head as in the porcelain toys on our mantel-pieces, asthma that shakes the whole fabric—these they absolutely fancy themselves to see. They absolutely hear the tellurian lungs wheezing, panting, crying, 'Bellows to mend!' periodically as the Earth approaches her aphelion.
But suddenly at this point a demur arises upon the total question. Kant's very problem explodes, bursts, as poison in Venetian wine-glass of old shivered the glass into fragments. For is there, after all, any stationary meaning in the question? Perhaps in reality the Earth is both young and old. Young? If she is not young at present, perhaps she will be so in future. Old? if she is not old at this moment, perhaps she has been old, and has a fair chance of becoming so again. In fact, she is a Phoenix that is known to have secret processes for rebuilding herself out of her own ashes. Little doubt there is but she has seen many a birthday, many a funeral night, and many a morning of resurrection. Where now the mightiest of oceans rolls in pacific beauty, once were anchored continents and boundless forests. Where the south pole now shuts her frozen gates inhospitably against the intrusions of flesh, once were probably accumulated the ribs of empires; man's imperial forehead, woman's roseate lips, gleamed upon ten thousand hills; and there were innumerable contributions to antarctic journals almost as good (but not quite) as our own. Even within our domestic limits, even where little England, in her south- eastern quarter now devolves so quietly to the sea her sweet pastoral rivulets, once came roaring down, in pomp of waters, a regal Ganges [Footnote: 'Ganges:'—Dr. Nichol calls it by this name for the purpose of expressing its grandeur; and certainly in breadth, in diffusion at all times, but especially in the rainy season, the Ganges is the cock of the walk in our British orient. Else, as regards the body of water discharged, the absolute payments made into the sea's exchequer, and the majesty of column riding downwards from the Himalaya, I believe that, since Sir Alexander Burnes's measurements, the Indus ranks foremost by a long chalk.], that drained some hyperbolical continent, some Quinbus Flestrin of Asiatic proportions, long since gone to the dogs. All things pass away. Generations wax old as does a garment: but eternally God says:—'Come again, ye children of men.' Wildernesses of fruit, and worlds of flowers, are annually gathered in solitary South America to ancestral graves: yet still the Pomona of Earth, yet still the Flora of Earth, does not become superannuated, but blossoms in everlasting youth. Not otherwise by secular periods, known to us geologically as facts, though obscure as durations, Tellus herself, the planet, as a whole, is for ever working by golden balances of change and compensation, of ruin and restoration. She recasts her glorious habitations in decomposing them; she lies down for death, which perhaps a thousand times she has suffered; she rises for a new birth, which perhaps for the thousandth time has glorified her disc. Hers is the wedding garment, hers is the shroud, that eternally is being woven in the loom. And God imposes upon her the awful necessity of working for ever at her own grave, yet of listening for ever to his far-off trumpet of palingenesis.
If this account of the matter be just, and were it not treasonable to insinuate the possibility of an error against so great a swell as Immanuel Kant, one would be inclined to fancy that Mr. Kant had really been dozing a little on this occasion; or, agreeably to his own illustration elsewhere, that he had realized the pleasant picture of one learned doctor trying to milk a he-goat, whilst another doctor, equally learned, holds the milk-pail below. [Footnote: Kant applied this illustration to the case where one worshipful scholar proposes some impossible problem, (as the squaring of the circle, or the perpetual motion,) which another worshipful scholar sits down to solve. The reference was of course to Virgil's line,—'Atque idem jungat vulpes, et mulgeat hircos.'] And there is apparently this two- edged embarrassment pressing upon the case—that, if our dear excellent mother the Earth could be persuaded to tell us her exact age in Julian years, still that would leave us all as much in the dark as ever: since, if the answer were, 'Why, children, at my next birth-day I shall count a matter of some million centuries,' we should still be at a loss to value her age: would it mean that she was a mere chicken, or that she was 'getting up in years?' On the other hand, if (declining to state any odious circumstantialities,) she were to reply,—'No matter, children, for my precise years, which are disagreeable remembrances; I confess generally to being a lady of a certain age,'—here, in the inverse order, given the valuation of the age, we should yet be at a loss for the absolute years numerically: would a 'certain age,' mean that 'mamma' was a million, be the same more or less, or perhaps not much above seventy thousand?
Every way, you see, reader, there are difficulties. But two things used to strike me, as unaccountably overlooked by Kant; who, to say the truth, was profound—yet at no time very agile—in the character of his understanding. First, what age now might we take our brother and sister planets to be? For that determination as to a point in their constitution, will do something to illustrate our own. We are as good as they, I hope, any day: perhaps in a growl, one might modestly insinuate—better. It's not at all likely that there can be any great disproportion of age amongst children of the same household: and therefore, since Kant always countenanced the idea that Jupiter had not quite finished the upholstery of his extensive premises, as a comfortable residence for a man, Jupiter having, in fact, a fine family of mammoths, but no family at all of 'humans,' (as brother Jonathan calls them,) Kant was bound, ex analogo, to hold that any little precedency in the trade of living, on the part of our own mother Earth, could not count for much in the long run. At Newmarket, or Doncaster, the start is seldom mathematically true: trifling advantages will survive all human trials after abstract equity; and the logic of this case argues, that any few thousands of years by which Tellus may have got ahead of Jupiter, such as the having finished her Roman Empire, finished her Crusades, and finished her French Revolution, virtually amounts to little or nothing; indicates no higher proportion to the total scale upon which she has to run, than the few tickings of a watch by which one horse at the start for the Leger is in advance of another. When checked in our chronology by each other, it transpires that, in effect, we are but executing the nice manoeuvre of a start; and that the small matter of six thousand years, by which we may have advanced our own position beyond some of our planetary rivals, is but the outstretched neck of an uneasy horse at Doncaster. This is one of the data overlooked by Kant; and the less excusably overlooked, because it was his own peculiar doctrine,— that uncle Jupiter ought to be considered a greenhorn. Jupiter may be a younger brother of our mamma; but, if he is a brother at all, he cannot be so very wide of our own chronology; and therefore the first datum overlooked by Kant was—the analogy of our whole planetary system. A second datum, as it always occurred to myself, might reasonably enough be derived from the intellectual vigor of us men. If our mother could, with any show of reason, be considered an old decayed lady, snoring stentorously in her arm-chair, there would naturally be some aroma of phthisis, or apoplexy, beginning to form about us, that are her children. But is there? If ever Dr. Johnson said a true word, it was when he replied to the Scottish judge Burnett, so well known to the world as Lord Monboddo. The judge, a learned man, but obstinate as a mule in certain prejudices, had said plaintively, querulously, piteously,—'Ah, Doctor, we are poor creatures, we men of the eighteenth century, by comparison with our forefathers!' 'Oh, no, my Lord,' said Johnson, 'we are quite as strong as our ancestors, and a great deal wiser.' Yes; our kick is, at least, as dangerous, and our logic does three times as much execution. This would be a complex topic to treat effectively; and I wish merely to indicate the opening which it offers for a most decisive order of arguments in such a controversy. If the Earth were on her last legs, we her children could not be very strong or healthy. Whereas, if there were less pedantry amongst us, less malice, less falsehood, and less darkness of prejudice, easy it would be to show, that in almost every mode of intellectual power, we are more than a match for the most conceited of elder generations, and that in some modes we have energies or arts absolutely and exclusively our own. Amongst a thousand indications of strength and budding youth, I will mention two:—Is it likely, is it plausible, that our Earth should just begin to find out effective methods of traversing land and sea, when she had a summons to leave both? Is it not, on the contrary, a clear presumption that the great career of earthly nations is but on the point of opening, that life is but just beginning to kindle, when the great obstacles to effectual locomotion, and therefore to extensive human intercourse, are first of all beginning to give way? Secondly, I ask peremptorily,—Does it stand with good sense, is it reasonable that Earth is waning, science drooping, man looking downward, precisely in that epoch when, first of all, man's eye is arming itself for looking effectively into the mighty depths of space? A new era for the human intellect, upon a path that lies amongst its most aspiring, is promised, is inaugurated, by Lord Rosse's almost awful telescope.
What is it then that Lord Rosse has accomplished? If a man were aiming at dazzling by effects of rhetoric, he might reply: He has accomplished that which once the condition of the telescope not only refused its permission to hope for, but expressly bade man to despair of. What is it that Lord Rosse has revealed? Answer: he has revealed more by far than he found. The theatre to which he has introduced us, is immeasurably beyond the old one which he found. To say that he found, in the visible universe, a little wooden theatre of Thespis, a tréteau or shed of vagrants, and that he presented us, at a price of toil and of anxiety that cannot be measured, with a Roman colosseum,—that is to say nothing. It is to undertake the measurement of the tropics with the pocket-tape of an upholsterer. Columbus, when he introduced the Old World to the New, after all that can be said in his praise, did in fact only introduce the majority to the minority; but Lord Rosse has introduced the minority to the majority. There are two worlds, one called Ante-Rosse, and the other Post-Rosse; and, if it should come to voting, the latter would shockingly outvote the other. Augustus Cæsar made it his boast when dying, that he had found the city of Rome built of brick, and that he left it built of marble: lateritiam invenit, marmoream reliquit. Lord Rosse may say, even if to-day he should die, 'I found God's universe represented for human convenience, even after all the sublime discoveries of Herschel, upon a globe or spherical chart having a radius of one hundred and fifty feet; and I left it sketched upon a similar chart, keeping exactly the same scale of proportions, but now elongating its radius into one thousand feet.' The reader of course understands that this expression, founded on absolute calculations of Dr. Nichol, is simply meant to exhibit the relative dimensions of the mundus Ante-Rosseanus and the mundus Post-Rosseanus; for as to the absolute dimensions, when stated in miles, leagues or any units familiar to the human experience, they are too stunning and confounding. If, again, they are stated in larger units, as for instance diameters of the earth's orbit, the unit itself that should facilitate the grasping of the result, and which really is more manageable numerically, becomes itself elusive of the mental grasp: it comes in as an interpreter; and (as in some other cases) the interpreter is hardest to be understood of the two. If, finally, TIME be assumed as the exponent of the dreadful magnitudes, time combining itself with motion, as in the flight of cannon-balls or the flight of swallows, the sublimity becomes greater; but horror seizes upon the reflecting intellect, and incredulity upon the irreflective. Even a railroad generation, that should have faith in the miracles of velocity, lifts up its hands with an 'Incredulus odi!' we know that Dr. Nichol speaks the truth; but he seems to speak falsehood. And the ignorant by-stander prays that the doctor may have grace given him and time for repentance; whilst his more liberal companion reproves his want of charity, observing that travellers into far countries have always had a license for lying, as a sort of tax or fine levied for remunerating their own risks; and that great astronomers, as necessarily far travellers into space, are entitled to a double per centage of the same Munchausen privilege.
Great is the mystery of Space, greater is the mystery of Time; either mystery grows upon man, as man himself grows; and either seems to be a function of the godlike which is in man. In reality the depths and the heights which are in man, the depths by which he searches, the heights by which he aspires, are but projected and made objective externally in the three dimensions of space which are outside of him. He trembles at the abyss into which his bodily eyes look down, or look up; not knowing that abyss to be, not always consciously suspecting it to be, but by an instinct written in his prophetic heart feeling it to be, boding it to be, fearing it to be, and sometimes hoping it to be, the mirror to a mightier abyss that will one day be expanded in himself. Even as to the sense of space, which is the lesser mystery than time, I know not whether the reader has remarked that it is one which swells upon man with the expansion of his mind, and that it is probably peculiar to the mind of man. An infant of a year old, or oftentimes even older, takes no notice of a sound, however loud, which is a quarter of a mile removed, or even in a distant chamber. And brutes, even of the most enlarged capacities, seem not to have any commerce with distance: distance is probably not revealed to them except by a presence, viz., by some shadow of their own animality, which, if perceived at all, is perceived as a thing present to their organs. An animal desire, or a deep animal hostility, may render sensible a distance which else would not be sensible; but not render it sensible as a distance. Hence perhaps is explained, and not out of any self- oblivion from higher enthusiasm, a fact that often has occurred, of deer, or hares, or foxes, and the pack of hounds in pursuit, chaser and chased, all going headlong over a precipice together. Depth or height does not readily manifest itself to them; so that any strong motive is sufficient to overpower the sense of it. Man only has a natural function for expanding on an illimitable sensorium, the illimitable growths of space. Man, coming to the precipice, reads his danger; the brute perishes: man is saved; and the horse is saved by his rider.
But, if this sounds in the ear of some a doubtful refinement, the doubt applies only to the lowest degrees of space. For the highest, it is certain that brutes have no perception. To man is as much reserved the prerogative of perceiving space in its higher extensions, as of geometrically constructing the relations of space. And the brute is no more capable of apprehending abysses through his eye, than he can build upwards or can analyze downwards the ærial synthesis of Geometry. Such, therefore, as is space for the grandeur of man's perceptions, such as is space for the benefit of man's towering mathematic speculations, such is the nature of our debt to Lord Rosse—as being the philosopher who has most pushed back the frontiers of our conquests upon this exclusive inheritance of man. We have all heard of a king that, sitting on the sea-shore, bade the waves, as they began to lave his feet, upon their allegiance to retire. That was said not vainly or presumptuously, but in reproof of sycophantic courtiers. Now, however, we see in good earnest another man, wielding another kind of sceptre, and sitting upon the shores of infinity, that says to the ice which had frozen up our progress,—'Melt thou before my breath!' that says to the rebellious nebulæ,—'Submit, and burst into blazing worlds!' that says to the gates of darkness,—'Roll back, ye barriers, and no longer hide from us the infinities of God!'
'Come, and I will show you what is beautiful.'
From the days of infancy still lingers in my ears this opening of a prose hymn by a lady, then very celebrated, viz., the late Mrs. Barbauld. The hymn began by enticing some solitary infant into some silent garden, I believe, or some forest lawn; and the opening words were, 'Come, and I will show you what is beautiful!' Well, and what beside? There is nothing beside; oh, disappointed and therefore enraged reader; positively this is the sum-total of what I can recall from the wreck of years; and certainly it is not much. Even of Sappho, though time has made mere ducks and drakes of her lyrics, we have rather more spared to us than this. And yet this trifle, simple as you think it, this shred of a fragment, if the reader will believe me, still echoes with luxurious sweetness in my ears, from some unaccountable hide-and- seek of fugitive childish memories; just as a marine shell, if applied steadily to the ear, awakens (according to the fine image of Landor [Footnote: 'Of Landor,' viz., in his 'Gebir;' but also of Wordsworth in 'The Excursion.' And I must tell the reader, that a contest raged at one time as to the original property in this image, not much less keen than that between Neptune and Minerva, for the chancellorship of Athens.]) the great vision of the sea; places the listener
'In the sun's palace-porch,
And murmurs as the ocean murmurs there.'
Now, on some moonless night, in some fitting condition of the atmosphere, if Lord Rosse would permit the reader and myself to walk into the front drawing-room of his telescope, then, in Mrs. Barbauld's words, slightly varied, I might say to him,—Come, and I will show you what is sublime! In fact, what I am going to lay before him, from Dr. Nichol's work, is, or at least would be, (when translated into Hebrew grandeur by the mighty telescope,) a step above even that object which some four-and-twenty years ago in the British Museum struck me as simply the sublimest sight which in this sight-seeing world I had seen. It was the Memnon's head, then recently brought from Egypt. I looked at it, as the reader must suppose, in order to understand the depth which I have here ascribed to the impression, not as a human but as a symbolic head; and what it symbolized to me were: 1. The peace which passeth all understanding. 2. The eternity which baffles and confounds all faculty of computation; the eternity which had been, the eternity which was to be. 3. The diffusive love, not such as rises and falls upon waves of life and mortality, not such as sinks and swells by undulations of time, but a procession—an emanation from some mystery of endless dawn. You durst not call it a smile that radiated from the lips; the radiation was too awful to clothe itself in adumbrations or memorials of flesh.
In that mode of sublimity, perhaps, I still adhere to my first opinion, that nothing so great was ever beheld. The atmosphere for this, for the Memnon, was the breathlessness which belongs to a saintly trance; the holy thing seemed to live by silence. But there is a picture, the pendant of the Memnon, there is a dreadful cartoon, from the gallery which has begun to open upon Lord Rosse's telescope, where the appropriate atmosphere for investing it must be drawn from another silence, from the frost and from the eternities of death. It is the famous nebula in the constellation of Orion; famous for the unexampled defiance with which it resisted all approaches from the most potent of former telescopes; famous for its frightful magnitude and for the frightful depth to which it is sunk in the abysses of the heavenly wilderness; famous just now for the submission with which it has begun to render up its secrets to the all-conquering telescope; and famous in all time coming for the horror of the regal phantasma which it has perfected to eyes of flesh. Had Milton's 'incestuous mother,' with her fleshless son, and with the warrior angel, his father, that led the rebellions of heaven, been suddenly unmasked by Lord Rosse's instrument, in these dreadful distances before which, simply as expressions of resistance, the mind of man shudders and recoils, there would have been nothing more appalling in the exposure; in fact, it would have been essentially the same exposure: the same expression of power in the detestable phantom, the same rebellion in the attitude, the same pomp of malice in the features to a universe seasoned for its assaults.
