THE DOCTOR,

&c.

VOL. VI.

PREFACE.

In the distribution of the lamented Southey's literary property, the History of the Brazils, his much treasured MS. History of Portugal, the Doctor, &c. and the MS. materials for its completion, fell to the share of Edith May Warter, his eldest child, and, as he used to call her, his right hand,—to whom he addressed the Dedication of the Tale of Paraguay, and to whom he commenced a little Poem of which the lines following are almost the last, if not the very last, he ever wrote in verse.

The present Volume is drawn up from the MS. materials alluded to, as nearly as possible in the order the Author had intended, and the seventh and concluding volume is in the press and will shortly be published.

The whole of the MS. sheets, previous to being sent to the press, were cautiously examined by his no less amiable and excellent, than highly gifted Widow, who, at the time, was staying with us on a visit at West-Tarring. Had the lamented Southey continued the work, it was his intention, in this volume, to have advanced a step in the story,—and the Interchapters, no doubt, would have been enlarged, according to custom. His habit was, as he said, “to lay the timbers of them, and to jot down, from time to time, remarks serious or jocose, as they occurred to him.” Full readily would this holy and humble man of heart have acceded to the truth conveyed in these lines from Martin Tupper's Proverbial philosophy,—and none the less for their dactylic cadence.

1 Of Ridicule, 1st Series. On my acquainting Mrs. Southey with my intention of quoting these lines, she wrote me word back: “That very passage I had noted, as singularly applicable to him we knew so well,—whom the world, the children of this generation,—knew so little!”

The only liberty taken with the original MS. is the omission of, now and then a name, or even a paragraph, which might have given pain to the living. Such passages were thrown off playfully, and were, as Mrs. Southey can testify, erased by the author continually. It was no custom of Southey to cast “fire-brands, arrows, and death,” and to say, “Am I not in sport?” (Proverbs, xxvi. 18, 19.)

It only remains to add that the Editor has carefully verified all references,—that he is responsible for the headings of the chapters (some few excepted,)—for the Mottoes to cc. clxxx. and clxxxi.,—and for the casual foot notes.

Vicarage House, West-Tarring, Nov. 25th.

PRELUDE OF MOTTOES.

Physicians are many times forced to leave such methods of curing as themselves know to be the fittest, and being overruled by their patient's impatiency are fain to try the best they can in taking that way of cure, which the cured will yield unto: in like sort, considering how the case doth stand with this present age, full of tongue and weak of brain, behold we yield to the stream thereof: into the causes of goodness we will not make any curious or deep inquiry; to touch them now and then it shall be sufficient, when they are so near at hand that easily they may be conceived without any far removed discourse. That way we are contented to prove, which being the worse in itself, is notwithstanding now, by reason of common imbecility, the fitter and likelier to be brooked.

thus englished by Sylvester,

Je sçay qu'en ce discours l'on me pourra reprendre, que j'ay mis beaucoup de particularitez qui sont fort superfluës. Je le crois: mais, je sçay, que si elles desplaisent à aucuns, elles plairont aux autres: me semblant, que ce n'est pas assez, quand on louë des personnes, dire qu'elles sont belles, sages, vertueuses, valeureuses, vaillantes, magnanimes, libérales, splendides et très-parfaites. Ce sont loüanges et descriptions genérales, et lieux-communs empruntez de tout le monde. Il en faut specifier bien le tout, et descrire particuliérement les perfections, afin que mieux on les touche au doigt: et telle est mon opinion.

Tous ceux qui ont quelquesfois pesé le grand travail et le labeur de l'imagination, l'ont jugé pour le plus grand qui se puisse trouver, et ont eu raison; d'autant que celuy lequel veut et desire en contenter plusieurs, doit aussi chercher des moyens differens, afin que ce qui est ennuyeux à l'un, l'autre le trouve doux et agreable; car de le donner à tous, il est impossible; veu, qu' entre trois personnes seulement que l'on aura conviées, il se trouvera une grande diference de gouts, ainsi que l'a dit Horace, luy, dis-je qui l'avoit si bien experimenté: par ainsi il n'est pas possible qu'en une si longue histoire que celle dont je vay traictant, que je ne donne de la peine par la diversité des chapitres. Toutetfois si le jugement s'en faict par des personnes privees et libres de toute passion, ils diront que c'est le vray moyen d'entretenir les esprits curieux.

Be rather wise than witty, for much wit hath commonly much froth; and 'tis hard to jest and not sometimes jeer too; which many times sinks deeper than was intended or expected; and what was designed for mirth, ends in sadness.

In some passages you will observe me very satirical. Writing on such subjects I could not be otherwise. I can write nothing without aiming, at least, at usefulness. It were beneath my years to do it, and still more dishonourable to my religion. I know that a reformation of such abuses as I have censured is not to be expected from the efforts of an author; but to contemplate the world, its follies, its vices, its indifferences to duty, and its strenuous attachment to what is evil, and not to reprehend, were to approve it. From this charge, at least, I shall be clear; for I have neither tacitly, nor expressly flattered either its characters or its customs.

Nemo eo sapientius desipuisse, nemo stultius sapuisse videtur.

Il y en a qui pensent que les lecteurs reçoivent peu d'instruction, quand on leur représente des choses qui n'ont pas esté achevées, qu'eux appellent œuvres imparfaites; mais je ne suis pas de leur advis; car quand quelque fait est descrit à la verité, et avec ses circonstances, encor qu'il ne soit parvenu qu' à mychemin, si peut-on tousjours en tirer du fruict.

Thus have I, as well as I could, gathered a posey of observations as they grew,—and if some rue and wormwood be found amongst the sweeter herbs, their wholesomeness will make amends for their bitterness.

Doubtless many thoughts have presented, and are still presenting themselves to my mind, which once I had no idea of. But these, in I believe every instance, are as much the growth of former rooted principles, as multiplied branches grow from one and the same main stem. Of such an inward vegetation I am always conscious; and I equally seem to myself to perceive the novelty of the fresh shoot, and its connexion with what had been produced before.

The extensive argument and miscellaneous nature of the work led him to declare his sentiments on a multitude of questions, on which he thought differently from other writers, and of course, to censure or confute their opinions. Whole bodies of men, as well as individuals of the highest reputation, were attacked by him, and his manner was to speak his sense of all with freedom and force. So that most writers, and even readers, had some ground of complaint against him. Not only the free-thinkers and unbelievers, against whom the tenour of his book was directed, but the heterodox of every denomination were treated without much ceremony, and of the orthodox themselves, some tenet or other, which till then they had held sacred, was discussed and reprobated by him. Straggling heresies, or embodied systems, made no difference with him; as they came in his way, no quarter was given to either, “his end and manner of writing,” as Dr. Middleton truly observed, “being to pursue truth wherever he found it.”

Thou art like my rappee, here, a most ridiculous superfluity; but a pinch of thee now and then is a more delicious treat.

Etsi verò, quæ in isto opere desiderentur, rectiùs forsan quàm quivis alius, perspiciam; et si meo planè voto standum fuisset, id, in tantâ, quæ hodie est librorum copiâ, vel planè suppressissem, vel in multos annos adhuc pressissem; tamen aliquid amicis, aliquid tempori dandum; et cum iis qui aliquid fructus ex eo sperant, illud communicandum putavi. Hunc itaque meum qualemcunque laborem, Lector candide, boni consule; quod te facilè facturum confido, si eum animum ad legendum attuleris, quem ego ad scribendum, veritatis nimirum aliisque inserviendi cupidum.

CONTENTS.

DESCARTES' NOTION CONCERNING THE PROLONGATION OF LIFE. A SICILIAN PROPOSAL FOR BREEDING UP CHILDREN TO BE IMMORTAL. ASGILL'S ARGUMENT AGAINST THE NECESSITY OF DYING.

MORE CONCERNING ASGILL. HIS DEFENCE IN THE HOUSE OF COMMONS, HIS EXPULSION, FARTHER SPECULATIONS AND DEATH.

THE DOCTOR INDULGES IN THE WAY OF FANTASTIC AND TYPICAL SPECULATION ON HIS OWN NAME, AND ON THE POWERS OF THE LETTER D., WHETHER AS REGARDS DEGREES AND DISTINCTIONS, GODS AND DEMIGODS, PRINCES AND KINGS, PHILOSOPHERS, GENERALS OR TRAVELLERS.

My mouth's no dictionary; it only serves as the needful interpreter of my heart.

THE DOCTOR FOLLOWS UP HIS MEDITATIONS ON THE LETTER D. AND EXPECTS THAT THE READER WILL BE CONVINCED THAT IT IS A DYNAMIC LETTER, AND THAT THE HEBREWS DID NOT WITHOUT REASON CALL IT DALETH—THE DOOR—AS THOUGH IT WERE THE DOOR OF SPEECH.—THE MYSTIC TRIANGLE.

More authority dear boy, name more; and sweet my child let them be men of good repute and carriage.—

THE DOCTOR DISCOVERS THE ANTIQUITY OF THE NAME OF DOVE FROM PERUSING JACOB BRYANT'S ANALYSIS OF ANCIENT MYTHOLOGY.—CHRISTOPHER AND FERDINAND COLUMBUS.—SOMETHING ABOUT PIGEON-PIE, AND THE REASON WHY THE DOCTOR WAS INCLINED TO THINK FAVOURABLY OF THE SAMARITANS.

An I take the humour of a thing once, I am like your tailor's needle; I go through.

SOMETHING ON THE SCIENCE AND MYSTERY OF NUMBERS WHICH IS NOT ACCORDING TO COCKER.—REVERIES OF JEAN D'ESPAGNE, MINISTER OF THE FRENCH-REFORMED CHURCH IN WESTMINSTER, AND OF MR. JOHN BELLAMY.—A PITHY REMARK OF FULLER'S AND AN EXTRACT FROM HIS PISGAH SIGHT OF PALESTINE, TO RECREATE THE READER.

THE MYSTERY OF NUMBERS PURSUED, AND CERTAIN CALCULATIONS GIVEN WHICH MAY REMIND THE READER OF OTHER CALCULATIONS EQUALLY CORRECT—ANAGRAMMATIZING OF NAMES, AND THE DOCTOR'S SUCCESS THEREIN.

“There is no efficacy in numbers, said the wiser Philosophers; and very truly,”—saith Bishop Hacket in repeating this sentence; but he continues,—“some numbers are apt to enforce a reverent esteem towards them, by considering miraculous occurrences which fell out in holy Scripture on such and such a number.—Non potest fortuitò fieri, quod tam sæpe fit, says Maldonatus whom I never find superstitious in this matter. It falls out too often to be called contingent; and the oftener it falls out, the more to be attended.”

THE SUBJECT OF ANAGRAMS CONTINUED; A TRUE OBSERVATION WHICH MANY FOR WANT OF OBSERVATION WILL NOT DISCOVER TO BE SUCH, VIZ., THAT THERE IS A LATENT SUPERSTITION IN THE MOST RATIONAL OF MEN.—LUCKY AND UNLUCKY—FITTING AND UNFITTING—ANAGRAMS, AND HOW THE DOCTOR'S TASTE IN THIS LINE WAS DERIVED FROM OUR OLD ACQUAINTANCE JOSHUA SYLVESTER.

THE DOCTOR'S IDEAS OF LUCK, CHANCE, ACCIDENT, FORTUNE AND MISFORTUNE.—THE DUCHESS OF NEWCASTLE'S DISTINCTION BETWEEN CHANCE AND FORTUNE WHEREIN NO-MEANING IS MISTAKEN FOR MEANING.—AGREEMENT IN OPINION BETWEEN THE PHILOSOPHER OF DONCASTER AND THE PHILOSOPHER OF NORWICH.—DISTINCTION BETWEEN UNFORTUNATELY UGLY, AND WICKEDLY UGLY.—DANGER OF PERSONAL CHARMS.

Ἔστι γὰρ ὡς ἀληθῶς ἐπίφθεγμα τὸ αὐτόματον, ἀνθρώπων ὡς ἔτυχε καὶ ἀλογίστως φρονούντων, καὶ τὸν μὲν λόγον αὐτῶν μὴ καταλαμβανόντων, διὰ δὲ τὴν ἀσθένειαν τῆς καταλήψεως, αλόγως οἰομένων διατετάχθαι ταῦτα, ὧν τὸν λόγον ἐιπεῖν ὀυκ ἔχουσιν.

“Deformity is either natural, voluntary, or adventitious, being either caused by God's unseen Providence, (by men nick-named, chance,) or by men's cruelty.”

NO DEGREE OF UGLINESS REALLY UNFORTUNATE.—FIDUS CORNELIUS COMPARED TO A PLUCKED OSTRICH.—WILKES' CLAIM TO UGLINESS CONSIDERED AND NEGATIVED BY DR. JOHNSON, NOTWITHSTANDING HOGARTH'S PORTRAIT.—CAST OF THE EYE À LA MONTMORENCY.—ST. EVREMOND AND TURENNE.—WILLIAM BLAKE THE PAINTER, AND THE WELSH TRIADS.—CURIOUS EXTRACT FROM THAT VERY CURIOUS AND RARE BOOK, THE DESCRIPTIVE CATALOGUE OF HIS OWN PICTURES,—AND A PAINFUL ONE FROM HIS POETICAL SKETCHES.

“If thou beest not so handsome as thou wouldest have been thank God thou art not more unhandsome than thou art. 'Tis His mercy thou art not the mark for passenger's fingers to point at, an Heteroclite in nature, with some member defective or redundant. Be glad that thy clay cottage hath all the necessary forms thereto belonging, though the outside be not so fairly plaistered as some others.”

AN IMPROVEMENT IN THE FORM OF THE HUMAN LEG SUGGESTED BY A PHYSICIAN. THE DOCTOR'S CURE OF A BROKEN SHIN AND INVENTION OF A SHIN-SHIELD.

Res fisci est, ubicunque natat. Whatsoever swims upon any water, belongs to this exchequer.

VIEWS OF OLD AGE. MONTAGNE, DANIEL CORNEILLE, LANGUET, PASQUIER, DR. JOHNSON, LORD CHESTERFIELD, ST. EVREMOND.

FURTHER OBSERVATIONS CONCERNING OLD AGE. BISHOP REYNOLDS. OPINION OF THE DOCTOR CONCERNING BEASTS AND MEN. M. DE CUSTINE. THE WORLD IS TOO MUCH WITH US. WORDSWORTH. SIR WALTER RALEIGH.

In these reflections, which are of a serious, and somewhat of a melancholy cast, it is best to indulge; because it is always of use to be serious, and not unprofitable sometimes to be melancholy.

LEONE HEBREO'S DIALOGI DE AMORE.—THE ELIXIR OF LIFE NO OBSTACLE TO DEATH.—PARACELSUS.—VAN HELMONT AND JAN MASS.—DR. DOVE'S OPINION OF A BIOGRAPHER'S DUTIES.

There's a lean fellow beats all conquerors!

Voilà mon conte.—Je ne sçay s'il est vray; mais, je l'ay ainsi ouy conter.—Possible que cela est faux, possible que non.—Je m'en rapporte à ce qui en est. Il ne sera pas damné qui le croira, ou décroira.

ST. PANTALEON OF NICOMEDIA IN BITHYNIA—HIS HISTORY, AND SOME FURTHER PARTICULARS NOT TO BE FOUND ELSEWHERE.

FOLLY IN PRINT, REFERRED TO, BUT (N.B.) NOT EXEMPLIFIED. THE FAIR MAID OF DONCASTER. DOUBTS CONCERNING THE AUTHENTICITY OF HER STORY. THEVENARD, AND LOVE ON A NEW FOOTING. STARS AND GARTERS, A MONITORY ANECDOTE FOR OUR SEX, AND A WHOLESOME NOVELTY IN DRESS RECOMMENDED TO BOTH.

THE DOCTOR'S OPINION OF LATE HOURS. DANCING. FANATICAL OBJECTION OF THE ALBIGENSES; INJURIOUS EFFECT OF THAT OPINION WHEN TRANSMITTED TO THE FRENCH PROTESTANTS. SIR JOHN DAVIES AND BURTON QUOTED TO SHOW THAT IT CAN BE NO DISPARAGEMENT TO SAY THAT ALL THE WORLD'S A STAGE, WHEN ALL THE SKY'S A BALL-ROOM.

DANCING PROSCRIBED BY THE METHODISTS. ADAM CLARKE. BURCHELL'S REMARKS ON THE UNIVERSALITY OF THIS PRACTICE. HOW IT IS REGARDED IN THE COLUMBIAN PHILOSOPHY.

Non vi par adunque che habbiamo ragionato a bastanza di questo? A bastanza parmi, rispose il Signor Gasparo; pur desidero io d'intendere qualche particolarità anchor.

A SERIOUS WORD IN SAD APOLOGY FOR ONE OF THE MANY FOOLISH WAYS IN WHICH TIME IS MIS-SPENT.

MORE OF THE DOCTOR'S PHILOSOPHY, WHICH WILL AND WILL NOT BE LIKED BY THE LADIES, AND SOME OF THE AUTHOR'S WHICH WILL AND WILL NOT BY THE GENTLEMEN. THE READER IS INTRODUCED TO COUNT CASTIGLIONE, AND TO SIR JOHN CHEKE.

MASTER THOMAS MACE, AND THE TWO HISTORIANS OF HIS SCIENCE, SIR JOHN HAWKINS AND DR. BURNEY. SOME ACCOUNT OF THE OLD LUTANIST AND OF HIS “MUSIC'S MONUMENT.”

A MUSIC LESSON FROM MASTER THOMAS MACE TO BE PLAYED BY LADY FAIR:—A STORY, THAN WHICH THERE IS NONE PRETTIER IN THE HISTORY OF MUSIC.

FURTHER ACCOUNT OF MASTER THOMAS MACE,—HIS LIGHT HEART, HIS SORROWS, AND HIS POVERTY,—POORLY, POOR MAN, HE LIVED, POORLY, POOR MAN, HE DIED—PHINEAS FLETCHER.

QUESTION PROPOSED, WHETHER A MAN BE MAGNIFIED OR MINIFIED BY CONSIDERING HIMSELF UNDER THE INFLUENCE OF THE HEAVENLY BODIES, AND ANSWERED WITH LEARNING AND DISCRETION.

I find by experience that Writing is like Building, wherein the undertaker, to supply some defect, or serve some convenience which at first he foresaw not, is usually forced to exceed his first model and proposal, and many times to double the charge and expence of it.

PETER HOPKINS' VIEWS OF ASTROLOGY. HIS SKILL IN CHIROMANCY, PALMISTRY, OR MANUAL DIVINATION WISELY TEMPERED.—SPANISH PROVERB AND SONNET BY BARTOLOME LEONARDO DE ARGENSOLA.—TIPPOO SULTAN.—MAHOMETAN SUPERSTITION.—W. Y. PLAYTES' PROSPECTUS FOR THE HORN BOOK FOR THE REMEMBRANCE OF THE SIGNS OF SALVATION.

CONCERNING THE GREAT HONOURS TO WHICH CERTAIN HORSES HAVE ATTAINED, AND THE ROYAL MERITS OF NOBS.

No man is so foolish, but may give another good counsel sometimes; and no man is so wise, but may easily err, if he will take no other counsel but his own.

THE DOCTOR,

&c.

CHAPTER CLXXII.

DESCARTES' NOTION CONCERNING THE PROLONGATION OF LIFE. A SICILIAN PROPOSAL FOR BREEDING UP CHILDREN TO BE IMMORTAL. ASGILL'S ARGUMENT AGAINST THE NECESSITY OF DYING.

Sir Kenelm Digby went to Holland for the purpose of conversing with Descartes, who was then living in retirement at Egmont. Speculative knowledge, Digby said to him, was no doubt a refined and agreeable pursuit, but it was too uncertain and too useless to be made a man's occupation, life being so short that one has scarcely time to acquire well the knowledge of necessary things. It would be far more worthy of a person like Descartes, he observed, who so well understood the construction of the human frame, if he would apply himself to discover means of prolonging its duration, rather than attach himself to the mere speculation of philosophy. Descartes made answer that this was a subject on which he had already meditated; that as for rendering man immortal, it was what he would not venture to promise, but that he was very sure he could prolong his life to the standard of the Patriarchs.

Saint-Evremond to whom Digby repeated this, says that this opinion of Descartes was well known both to his friends in Holland and in France. The Abbé Picot, his disciple and his martyr, was so fully persuaded of it that it was long before he would believe his master was dead, and when at length unwillingly convinced of what it was no longer possible to deny or doubt, he exclaimed, que c'en étoit fait et que la fin du Genre humain alloit venir!

A certain Sicilian physician who commented upon Galen was more cautious if not more modest than Descartes. He affirmed that it was certainly possible to render men immortal, but then they must be bred up from the earliest infancy with that view; and he undertook so to train and render them,—if they were fit subjects.—Poor children! if it had indeed been possible thus to divest them of their reversionary interest in Heaven.

A much better way of abolishing death was that which Asgill imagined, when he persuaded himself from Scripture that it is in our power to go to Heaven without any such unpleasant middle passage. Asgill's is the worst case of intolerance that has occurred in this country since persecution has ceased to affect life or member.