[31] I do not here enter into the question debated among physiologists, whether pain be the effect of a contraction, or a tension of the nerves.
Either will serve my purpose; for by tension, I mean no more than a violent pulling of the fibres which compose any muscle or membrane, in whatever way this is done.
[32] Part II. sect. 2.
[33] Part II. sect. 1.
[34] Part I. sect. 7. Part II. sect. 2.
[35] Part II. sect. 7.
[36] Part II. sect. 10.
[37] Part II. sect. 3.
PART V.
SECTION I.
OF WORDS.
Natural objects affect us by the laws of that connection which Providence has established between certain motions and configurations of bodies, and certain consequent feelings in our mind. Painting affects in the same manner, but with the superadded pleasure of imitation.
Architecture affects by the laws of nature and the law of reason; from which latter result the rules of proportion, which make a work to be praised or censured, in the whole or in some part, when the end for which it was designed is or is not properly answered. But as to words; they seem to me to affect us in a manner very different from that in which we are affected by natural objects, or by painting or architecture; yet words have as considerable a share in exciting ideas of beauty and of the sublime as many of those, and sometimes a much greater than any of them; therefore an inquiry into the manner by which they excite such emotions is far from being unnecessary in a discourse of this kind.
SECTION II.
THE COMMON EFFECTS OF POETRY, NOT BY RAISING IDEAS OF THINGS.
The common notion of the power of poetry and eloquence, as well as that of words in ordinary conversation, is, that they affect the mind by raising in it ideas of those things for which custom has appointed them to stand. To examine the truth of this notion, it may be requisite to observe that words may be divided into three sorts. The first are such as represent many simple ideas _united by nature_ to form some one determinate composition, as man, horse, tree, castle, &c. These I call _aggregate words_. The second are they that stand for one simple idea of such compositions, and no more; as red, blue, round, square, and the like. These I call _simple abstract_ words. The third are those which are formed by an union, an _arbitrary_ union of both the others, and of the various relations between them in greater or lesser degrees of complexity; as virtue, honor, persuasion, magistrate, and the like.
These I call _compound abstract_ words. Words, I am sensible, are capable of being cla.s.sed into more curious distinctions; but these seem to be natural, and enough for our purpose; and they are disposed in that order in which they are commonly taught, and in which the mind gets the ideas they are subst.i.tuted for. I shall begin with the third sort of words; compound abstracts, such as virtue, honor, persuasion, docility.
Of these I am convinced, that whatever power they may have on the pa.s.sions, they do not derive it from any representation raised in the mind of the things for which they stand. As compositions, they are not real essences, and hardly cause, I think, any real ideas. n.o.body, I believe, immediately on hearing the sounds, virtue, liberty, or honor, conceives any precise notions of the particular modes of action and thinking, together with the mixed and simple ideas, and the several relations of them for which these words are subst.i.tuted; neither has he any general idea compounded of them; for if he had, then some of those particular ones, though indistinct perhaps, and confused, might come soon to be perceived. But this, I take it, is hardly ever the case. For, put yourself upon a.n.a.lyzing one of these words, and you must reduce it from one set of general words to another, and then into the simple abstracts and aggregates, in a much longer series than may be at first imagined, before any real idea emerges to light, before you come to discover anything like the first principles of such compositions; and when you have made such a discovery of the original ideas, the effect of the composition is utterly lost. A train of thinking of this sort is much too long to be pursued in the ordinary ways of conversation; nor is it at all necessary that it should. Such words are in reality but mere sounds; but they are sounds which being used on particular occasions, wherein we receive some good, or suffer some evil; or see others affected with good or evil; or which we hear applied to other interesting things or events; and being applied in such a variety of cases, that we know readily by habit to what things they belong, they produce in the mind, whenever they are afterwards mentioned, effects similar to those of their occasions. The sounds being often used without reference to any particular occasion, and carrying still their first impressions, they at last utterly lose their connection with the particular occasions that gave rise to them; yet the sound, without any annexed notion, continues to operate as before.
SECTION III.
GENERAL WORDS BEFORE IDEAS.
Mr. Locke has somewhere observed, with his usual sagacity, that most general words, those belonging to virtue and vice, good and evil especially, are taught before the particular modes of action to which they belong are presented to the mind; and with them, the love of the one, and the abhorrence of the other; for the minds of children are so ductile, that a nurse, or any person about a child, by seeming pleased or displeased with anything, or even any word, may give the disposition of the child a similar turn. When, afterwards, the several occurrences in life come to be applied to these words, and that which is pleasant often appears under the name of evil; and what is disagreeable to nature is called good and virtuous; a strange confusion of ideas and affections arises in the minds of many; and an appearance of no small contradiction between their notions and their actions. There are many who love virtue and who detest vice, and this not from hypocrisy or affectation, who notwithstanding very frequently act ill and wickedly in particulars without the least remorse; because these particular occasions never came into view, when the pa.s.sions on the side of virtue were so warmly affected by certain words heated originally by the breath of others; and for this reason, it is hard to repeat certain sets of words, though owned by themselves unoperative, without being in some degree affected; especially if a warm and affecting tone of voice accompanies them, as suppose,
Wise, valiant, generous, good, and great.
These words, by having no application, ought to be unoperative; but when words commonly sacred to great occasions are used, we are affected by them even without the occasions. When words which have been generally so applied are put together without any rational view, or in such a manner that they do not rightly agree with each other, the style is called bombast. And it requires in several cases much good sense and experience to be guarded against the force of such language; for when propriety is neglected, a greater number of these affecting words may be taken into the service, and a greater variety may be indulged in combining them.
SECTION IV.
THE EFFECT OF WORDS.
If words have all their possible extent of power, three effects arise in the mind of the hearer. The first is, the _sound_; the second, the _picture_, or representation of the thing signified by the sound; the third is, the _affection_ of the soul produced by one or by both of the foregoing. _Compounded abstract_ words, of which we have been speaking, (honor, justice, liberty, and the like,) produce the first and the last of these effects, but not the second. _Simple abstracts_ are used to signify some one simple idea without much adverting to others which may chance to attend it, as blue, green, hot, cold, and the like; these are capable of affecting all three of the purposes of words; as the _aggregate_ words, man, castle, horse, &c. are in a yet higher degree.
But I am of opinion, that the most general effect, even of these words, does not arise from their forming pictures of the several things they would represent in the imagination; because, on a very diligent examination of my own mind, and getting others to consider theirs, I do not find that once in twenty times any such picture is formed, and when it is, there is most commonly a particular effort of the imagination for that purpose. But the aggregate words operate, as I said of the compound-abstracts, not by presenting any image to the mind, but by having from use the same effect on being mentioned, that their original has when it is seen. Suppose we were to read a pa.s.sage to this effect: "The river Danube rises in a moist and mountainous soil in the heart of Germany, where, winding to and fro, it waters several princ.i.p.alities, until, turning into Austria, and laving the walls of Vienna, it pa.s.ses into Hungary; there with a vast flood, augmented by the Save and the Drave, it quits Christendom, and rolling through the barbarous countries which border on Tartary, it enters by many mouths in the Black Sea." In this description many things are mentioned, as mountains, rivers, cities, the sea, &c. But let anybody examine himself, and see whether he has had impressed on his imagination any pictures of a river, mountain, watery soil, Germany, &c. Indeed it is impossible, in the rapidity and quick succession of words in conversation, to have ideas both of the sound of the word, and of the thing represented; besides, some words, expressing real essences, are so mixed with others of a general and nominal import, that it is impracticable to jump from sense to thought, from particulars to generals, from things to words, in such a manner as to answer the purposes of life; nor is it necessary that we should.
SECTION V.
EXAMPLES THAT WORDS MAY AFFECT WITHOUT RAISING IMAGES.
I find it very hard to persuade several that their pa.s.sions are affected by words from whence they have no ideas; and yet harder to convince them that in the ordinary course of conversation we are sufficiently understood without raising any images of the things concerning which we speak. It seems to be an odd subject of dispute with any man, whether he has ideas in his mind or not. Of this, at first view, every man, in his own forum, ought to judge without appeal. But, strange as it may appear, we are often at a loss to know what ideas we have of things, or whether we have any ideas at all upon some subjects. It even requires a good deal of attention to be thoroughly satisfied on this head. Since I wrote these papers, I found two very striking instances of the possibility there is, that a man may hear words without having any idea of the things which they represent, and yet afterwards be capable of returning them to others, combined in a new way, and with great propriety, energy, and instruction. The first instance is that of Mr. Blacklock, a poet blind from his birth. Few men blessed with the most perfect sight can describe visual objects with more spirit and justness than this blind man; which cannot possibly be attributed to his having a clearer conception of the things he describes than is common to other persons.
Mr. Spence, in an elegant preface which he has written to the works of this poet, reasons very ingeniously, and, I imagine, for the most part, very rightly, upon the cause of this extraordinary phenomenon; but I cannot altogether agree with him, that some improprieties in language and thought, which occur in these poems, have arisen from the blind poet"s imperfect conception of visual objects, since such improprieties, and much greater, may be found in writers even of a higher cla.s.s than Mr. Blacklock, and who, notwithstanding, possessed the faculty of seeing in its full perfection. Here is a poet doubtless as much affected by his own descriptions as any that reads them can be; and yet he is affected with this strong enthusiasm by things of which he neither has, nor can possibly have, any idea further than that of a bare sound: and why may not those who read his works be affected in the same manner that he was; with as little of any real ideas of the things described? The second instance is of Mr. Saunderson, professor of mathematics in the University of Cambridge. This learned man had acquired great knowledge in natural philosophy, in astronomy, and whatever sciences depend upon mathematical skill. What was the most extraordinary and the most to my purpose, he gave excellent lectures upon light and colors; and this man taught others the theory of those ideas which they had, and which he himself undoubtedly had not. But it is probable that the words red, blue, green, answered to him as well as the ideas of the colors themselves; for the ideas of greater or lesser degrees of refrangibility being applied to these words, and the blind man being instructed in what other respects they were found to agree or to disagree, it was as easy for him to reason upon the words as if he had been fully master of the ideas. Indeed it must be owned he could make no new discoveries in the way of experiment. He did nothing but what we do every day in common discourse. When I wrote this last sentence, and used the words _every day_ and _common discourse_, I had no images in my mind of any succession of time; nor of men in conference with each other; nor do I imagine that the reader will have any such ideas on reading it. Neither when I spoke of red, or blue, and green, as well as refrangibility, had I these several colors, or the rays of light pa.s.sing into a different medium, and there diverted from their course, painted before me in the way of images. I know very well that the mind possesses a faculty of raising such images at pleasure; but then an act of the will is necessary to this; and in ordinary conversation or reading it is very rarely that any image at all is excited in the mind. If I say, "I shall go to Italy next summer," I am well understood. Yet I believe n.o.body has by this painted in his imagination the exact figure of the speaker pa.s.sing by land or by water, or both; sometimes on horseback, sometimes in a carriage: with all the particulars of the journey. Still less has he any idea of Italy, the country to which I proposed to go; or of the greenness of the fields, the ripening of the fruits, and the warmth of the air, with the change to this from a different season, which are the ideas for which the word _summer_ is subst.i.tuted; but least of all has he any image from the word _next_; for this word stands for the idea of many summers, with the exclusion of all but one: and surely the man who says _next summer_ has no images of such a succession, and such an exclusion. In short, it is not only of those ideas which are commonly called abstract, and of which no image at all can be formed, but even of particular, real beings, that we converse without having any idea of them excited in the imagination; as will certainly appear on a diligent examination of our own minds. Indeed, so little does poetry depend for its effect on the power of raising sensible images, that I am convinced it would lose a very considerable part of its energy, if this were the necessary result of all description. Because that union of affecting words, which is the most powerful of all poetical instruments, would frequently lose its force along with its propriety and consistency, if the sensible images were always excited. There is not, perhaps, in the whole aeneid a more grand and labored pa.s.sage than the description of Vulcan"s cavern in Etna, and the works that are there carried on. Virgil dwells particularly on the formation of the thunder which he describes unfinished under the hammers of the Cyclops. But what are the principles of this extraordinary composition?
Tres imbris torti radios, tres nubis aquosae Addiderant; rutili tres ignis, et alitis austri: Fulgores nunc terrificos, sonitumque, metumque Miscebant operi, flammisque sequacibus iras.
This seems to me admirably sublime: yet if we attend coolly to the kind of sensible images which a combination of ideas of this sort must form, the chimeras of madmen cannot appear more wild and absurd than such a picture. "_Three rays of twisted showers, three of watery clouds, three of fire, and three of the winged south wind; then mixed they in the work terrific lightnings, and sound, and fear, and anger, with pursuing flames._" This strange composition is formed into a gross body; it is hammered by the Cyclops, it is in part polished, and partly continues rough. The truth is, if poetry gives us a n.o.ble a.s.semblage of words corresponding to many n.o.ble ideas, which are connected by circ.u.mstances of time or place, or related to each other as cause and effect, or a.s.sociated in any natural way, they may be moulded together in any form, and perfectly answer their end. The picturesque connection is not demanded; because no real picture is formed; nor is the effect of the description at all the less upon this account. What is said of Helen by Priam and the old men of his council, is generally thought to give us the highest possible idea of that fatal beauty.
[Greek: Ou nemesis, Troas kai euknemidas "Achaious Toied" amphi gunaiki polun chronon algea paschein Ainos athanatesi thees eis opa eoiken.]
"They cried, No wonder such celestial charms For nine long years have set the world in arms; What winning graces! what majestic mien!
She moves a G.o.ddess, and she looks a queen."
POPE.
Here is not one word said of the particulars of her beauty; nothing which can in the least help us to any precise idea of her person; but yet we are much more touched by this manner of mentioning her, than by those long and labored descriptions of Helen, whether handed down by tradition, or formed by fancy, which are to be met with in some authors.
I am sure it affects me much more than the minute description which Spenser has given of Belphebe; though I own that there are parts, in that description, as there are in all the descriptions of that excellent writer, extremely fine and poetical. The terrible picture which Lucretius has drawn of religion in order to display the magnanimity of his philosophical hero in opposing her, is thought to be designed with great boldness and spirit:--
Humana ante oculos foede c.u.m vita jaceret, In terris, oppressa gravi sub religione, Quae caput e coeli regionibus ostendebat Horribili super aspectu mortalibus instans; Primus Graius h.o.m.o mortales tollere contra Est oculos ausus.
What idea do you derive from so excellent a picture? none at all, most certainly: neither has the poet said a single word which might in the least serve to mark a single limb or feature of the phantom, which he intended to represent in all the horrors imagination can conceive. In reality, poetry and rhetoric do not succeed in exact description so well as painting does; their business is, to affect rather by sympathy than imitation; to display rather the effect of things on the mind of the speaker, or of others, than to present a clear idea of the things themselves. This is their most extensive province, and that in which they succeed the best.
SECTION VI.
POETRY NOT STRICTLY AN IMITATIVE ART.
Hence we may observe that poetry, taken in its most general sense, cannot with strict propriety be called an art of imitation. It is indeed an imitation so far as it describes the manners and pa.s.sions of men which their words can express; where _animi motus effert interprete lingua_. There it is strictly imitation; and all merely _dramatic_ poetry is of this sort. But _descriptive_ poetry operates chiefly by _subst.i.tution_; by the means of sounds, which by custom have the effect of realities. Nothing is an imitation further than as it resembles some other thing; and words undoubtedly have no sort of resemblance to the ideas for which they stand.
SECTION VII.
HOW WORDS INFLUENCE THE Pa.s.sIONS.
Now, as words affect, not by any original power, but by representation, it might be supposed, that their influence over the pa.s.sions should be but light; yet it is quite otherwise; for we find by experience, that eloquence and poetry are as capable, nay indeed much more capable, of making deep and lively impressions than any other arts, and even than nature itself in very many cases. And this arises chiefly from these three causes. First, that we take an extraordinary part in the pa.s.sions of others, and that we are easily affected and brought into sympathy by any tokens which are shown of them; and there are no tokens which can express all the circ.u.mstances of most pa.s.sions so fully as words; so that if a person speaks upon any subject, he can not only convey the subject to you, but likewise the manner in which he is himself affected by it. Certain it is, that the influence of most things on our pa.s.sions is not so much from the things themselves, as from our opinions concerning them; and these again depend very much on the opinions of other men, conveyable for the most part by words only. Secondly, there are many things of a very affecting nature, which can seldom occur in the reality, but the words that represent them often do; and thus they have an opportunity of making a deep impression and taking root in the mind, whilst the idea of the reality was transient; and to some perhaps never really occurred in any shape, to whom it is notwithstanding very affecting, as war, death, famine, &c. Besides many ideas have never been at all presented to the senses of any men but by words, as G.o.d, angels, devils, heaven, and h.e.l.l, all of which have however a great influence over the pa.s.sions. Thirdly, by words we have it in our power to make such _combinations_ as we cannot possibly do otherwise. By this power of combining we are able, by the addition of well-chosen circ.u.mstances, to give a new life and force to the simple object. In painting we may represent any fine figure we please; but we never can give it those enlivening touches which it may receive from words. To represent an angel in a picture, you can only draw a beautiful young man winged: but what painting can furnish out anything so grand as the addition of one word, "the angel of the _Lord_"? It is true, I have here no clear idea; but these words affect the mind more than the sensible image did; which is all I contend for. A picture of Priam dragged to the altar"s foot, and there murdered, if it were well executed, would undoubtedly be very moving; but there are very aggravating circ.u.mstances, which it could never represent:
Sanguine foedantem _quos ipse sacraverat_ ignes.
As a further instance, let us consider those lines of Milton, where he describes the travels of the fallen angels through their dismal habitation: