once enter the chamber where I slept, without my face turned to the window. aversely from the bed where my witch-ridden pillow was.-Parents do not know what they do when they leave tender babes alone to go to sleep in the dark. The feeling about for a friendly arm--the hoping for a familiar voicewhen they wake screaming-and find none to soothe them - what a terrible shaking it is to their poor nerves! The keeping them up till midnight, through candle-light and the unwholesome hours, as they are called,-would, I am satisfied, in a medical point of view, prove the better caution. That detestable picture, as I have said, gave the fashion to my dreams-if dreams they were -for the scene of them was invariably the room in which I lay. Had I never met with the picture, the fears would have come self-pictured in some shape or other

Headless bear, black man, or ape,

but, as it was, my imaginations took that form.-It is not book, or picture, or the stories of foolish servants, which create these terrors in children. They can at most but give them a direction. Dear little T. H., who of all children has been brought up with the most scrupulous exclusion of every taint of superstition-who was never allowed to hear of goblin or apparition, or scarcely to be told of bad men, or to read or hear of any distressing story-finds all this world of fear, from which he has been so rigidly excluded ab extra, in his own thick-coming fancies;" and from his little midnight pillow, this nurse-child of optimism will start at shapes, unborrowed of tradition, in sweats to which the reveries of the cell-damned murderer are tranquillity.

Gorgons, and Hydras, and Chimæras-dire stories of Celano and the Harpies may reproduce themselves in the brain of superstition-but they were there before. They are transcripts, types-the archetypes are in us, and eternal. How else should the recital of that, which we know in a waking sense to be false, come to affect us at all?-or

Names, whose sense we see not,
Fray us with things that be not?

Is it that we naturally conceive terror from such subjects, considered in their capacity of being able to inflict upon us bodily injury?-O, least of all! These terrors are of older standing. They date beyond body-or, without the body, they would have been the same. All the cruel, tormenting, defined devils in Dante-tearing, mangling, choking, stifling, scorching demons-are they one half so fearful to the spirit of a man, as the simple idea of a spirit unembodied following him

Like one that on a lonesome road

Doth walk in fear and dread,

And having once turn'd round, walks on,

And turns no more his head;

Because he knows a frightful fiend

Doth close behind him tread.*

That the kind of fear here treated of is purely spiritual-that it is strong in proportion as it is objectless upon earth-that it predominates in the period of sinless infancy-are difficulties, the solution of which might afford some probable insight into our ante-mundane condition, and a peep at least into the shadow-land of pre-existence.

My night fancies have long ceased to be afflictive. I confess an occasional night-mare; but I do not, as in early youth, keep a stud of them. Fiendish faces, with the extinguished taper, will come and look at me; but I know them for mockeries, even while I cannot elude their presence, and I fight and grapple

* Coleridge's Ancient Mariner.

with them. For the credit of my imagination, I am almost ashamed to say how tame and prosaic my dreams are grown. They are never romantic, seldom even rural. They are of architecture and of buildings-cities abroad, which I have never seen, and hardly have hope to see. I have traversed, for the seeming length of a natural day, Rome, Amsterdam, Paris, Lisbon their churches, palaces, squares, market-places, shops, suburbs, ruins, with an inexpressible sense of delight-a map-like distinctness of trace-and a daylight vividness of vision, that was all but being awake.-I have formerly travelled among the Westmoreland fells - my highest Alps,-but they are objects too mighty for the grasp of my dreaming recognition; and have again and again awoke with ineffectual struggles of the inner eye, to make out a shape, in any way whatever, of Helvellyn. Methought I was in that country, but the mountains were gone. The poverty of my dreams mortifies There is Coleridge, at his will can coujure up icy domes, and pleasure-houses for Kubla Khan, and Abyssinian maids, and songs of Abara, and

me.

caverns,

Where Alph, the sacred river, runs,

to solace his night solitudes-when I cannot muster a fiddle. Barry Cornwall has his tritons and his nereids gamboling before him in nocturnal visions, and proclaiming sons born to Neptune-when my stretch of imaginative activity can hardly, in the night season, raise up the ghost of a fish-wife. To set my failures in somewhat a mortifying light-it was after reading the noble Dream of this poet, that my fancy ran strong upon these marine spectra; and the poor plastic power, such as it is, within me set to work, to humour my folly in a sort of dream that very night. Methought I was upon the ocean billows at some sea nuptials, riding and mounted high, with the customary train sounding their conchs before me (I myself, you may be sure, the leading god), and jollily we went careering over the main, till just where Ino Leucothea should have greeted me (I think it was Ino) with a white embrace, the billows gradually subsiding, fell from a sea-roughness to a sea-calm, and thence to a rivermotion, and that river (as happens in the familiarization of dreams) was no other than the gentle Thames, which landed me, in the wafture of a placid wave or two, alone, safe and inglorious, somewhere at the foot of Lambeth palace.

The degree of the soul's creativeness in sleep might furnish no whimsical criterion of the quantum of poetical faculty resident in the same soul waking. An old gentleman, a friend of mine, and a humourist, used to carry this notion so far, that when he saw any stripling of his acquaintance ambitious of becoming a poet, his first question would be,-"Young man, what sort of dreams have you?" I have so much faith in my old friend's theory, that when I feel that idle vein returning upon me, I presently subside into my proper element of prose, remembering those eluding nereids, and that inauspicious inland landing.

["C

Grace Before Meat.

(The London Magazine November, 1821.)

," whose axiom about apple-dumplings is here so gravely put upon record, was Coleridge. "C. V. L's" (meaning Charles Valentine Le Grice's) graceless witticism about the absence from the dinner table of any clergyman, has been since fathered upon so many other humorists that it is little less than a comfort to have it traced here, beyond dispute, to the right paternity.]

THE custom of saying grace at meals had, probably, its origin in the early times of the world, and the hunter-state of man, when dinners were precarious things, and a full meal was something more than a common blessing; when a bellyful was a windfall, and looked like a special providence. In the shouts and triumphal songs with which, after a season of sharp abstinence, a lucky booty of deer's or goat's flesh would naturally be ushered home, existed, perhaps, the germ of the modern grace. It is not otherwise easy to be understood, why the blessing of food-the act of eating-should have had a particular expression of thanksgiving annexed to it, distinct from that implied and silent gratitude with which we are expected to enter upon the enjoyment of the many other various gifts and good things of existence.

I own that I am disposed to say grace upon twenty other occasions in the course of the day besides my dinner. I want a form for setting out upon a pleasant walk, for a moonlight ramble, for a friendly meeting, or a solved problem. Why have we none for books, those spiritual repasts-a grace before Milton--a grace before Shakspeare-a devotional exercise proper to be said before reading the Faery Queene?--but, the received ritual having prescribed these forms to the solitary ceremony of manducation, I shall confine my observations to the experience which I have had of the grace, properly so called; commending my new scheme for extension to a niche in the grand philosophical, poetical, and perchance in part heretical, liturgy, now compiling by my friend Homo Humanus, for the use of a certain snug congregation of Utopian Rabelæsian Christians, no matter where assembled.

The form then of the benediction before eating has its beauty at a poor man's table, or at the simple and unprovocative repasts of children. It is here that the grace becomes exceedingly graceful. The indigent man, who hardly knows whether he shall have a meal the next day or not, sits down to his fare with a present sense of the blessing, which can be but feebly acted by the rich, into whose minds the conception of wanting a dinner could never, but by some extreme theory, have entered. The proper end of food-the animal sustenance-is barely contemplated by them. The poor man's bread is his daily bread, literally his bread for the day. Their courses are perennial. Again, the plainest diet seems the fittest to be preceded by the grace. That which is least stimulative to appetite, leaves the mind most free for foreign considerations. A man may feel thankful, heartily thankful, over a dish of plain mutton with turnips, and have leisure to reflect upon the ordinance and institution of eating; when he shall confess a perturbation of mind, inconsistent with the purposes of the grace, at the presence of venison turtle. When I have sate (a rarus hospes) at rich men's tables, with the savoury soup and messes steaming up the nostrils, and moistening the lips of the guests with desire and a distracted choice, I have felt the introduction of that ceremony to be unseasonable, With the ravenous orgasm upon

or

you, seems impertinent to interpose a religious sentiment. It is a confusion of purpose to mutter out praises from a mouth that waters. The heats of epicurism put out the gentle flame of devotion. The incense which rises round is pagan, and the belly-god intercepts it for his own. The very excess of the provision beyond the needs, takes away all sense of proportion between the end and means. The giver is veiled by his gifts. You are startled at the injustice of returning thanks-for what?-for having too much, while so many starve. It is to praise the Gods amiss.

I have observed this awkwardness felt, scarce consciously perhaps, by the good man who says the grace. I have seen it in clergymen and others- a sort of shame-a sense of the co-presence of circumstances which unhallow the blessing. After a devotional tone put on for a few seconds, how rapidly the speaker will fall into his common voice, helping himself or his neighbour, as if to get rid of some uneasy sensation of hypocrisy. Not that the good man was a hypocrite, or was not most conscientious in the discharge of the duty; but he felt in his inmost mind the incompatibility of the scene and the viands before him with the exercise of a calm and rational gratitude.

I hear somebody exclaim,-Would you have Christians sit down at table, like hogs to their troughs, without remembering the Giver?-no-I would have them sit down as Christians, remembering the Giver, and less like hogs. Or if their appetites must run riot, and they must pamper themselves with delicacies for which east and west are ransacked, I would have them postpone their benediction to a fitter season, when appetite is laid; when the still small voice can be heard, and the reason of the grace returns-with temperate diet and restricted dishes. Gluttony and surfeiting are no proper occasions for thanksgiving. When Jeshurun waxed fat, we read that he kicked. Virgil knew the harpy-nature better, when he put into the mouth of Celano anything but a blessing. We may be gratefully sensible of the deliciousness of some kinds of food beyond others, though that is a meaner and inferior gratitude : but the proper object of the grace is sustenance, not relishes; daily bread, not delicacies; the means of life, and not the means of pampering the carcass. With what frame or composure, I wonder, can a city chaplain pronounce his benediction at some great Hall feast, when he knows that his last concluding pious word - and that in all probability, the sacred name which he preachesis but the signal for so many impatient harpies to commence their foul orgies, with as little sense of true thankfulness (which is temperance) as those Virginian fowl! It is well if the good man himself does not feel his devotions a little clouded, those foggy sensuous steams mingling with and polluting the pure altar sacrifice.

The severest satire upon full tables and surfeits is the banquet which Satan, in the Paradise Regained, provides for a temptation in the wilderness :

A table richly spread in regal mode,

With dishes piled, and meats of noblest sort
And savour; beasts of chase, or fowl of game,
In pastry built, or from the spit, or boil'd
Gris-amber-steam'd; all fish from sea or shore,
Freshet or purling brook, for which was drain'd
Pontus, and Lucrine bay, and Afric coast.

The tempter, I warrant you, thought these cates would go down without the recommendatory preface of a benediction. They are like to be short graces where the devil plays the host. --I am afraid the poet wants his usual decorum in this place. Was he thinking of the old Roman luxury, or of a gaudy day at Cambridge? This was a temptation fitter for a Heliogabalus. The whole banquet is too civic and culinary, and the accompaniments altogether a profanation of that deep, abstracted, holy scene. The mighty

artillery of sauces, which the cook-fiend conjures up, is out of proportion to the simple wants and plain hunger of the guest. He that disturbed him in his dreams, from his dreams might have been taught better. To the temperate fantasies of the famished Son of God, what sort of feasts presented themselves? -He dreamed indeed,

As appetite is wont to dream,

Of meats and drinks, nature's refreshment sweet.

But what meats?

Him thought, he by the brook of Cherith stood,

And saw the ravens with their horny beaks

Food to Elijah bringing even and morn;

Though ravenous, taught to abstain from what they brought :
He saw the prophet also how he fled

Into the desert, and how there he slept

Under a juniper; then how awaked

He found his supper on the coals prepared,
And by the angel was bid rise and eat,

And ate the second time after repose,

The strength whereof sufficed him forty days:
Sometimes, that with Elijah he partook,

Or as a guest with Daniel at his pulse.

Nothing in Milton is finelier fancied than these temperate dreams of the divine Hungerer. To which of these two visionary banquets, think you, would the introduction of what is called the grace have been most fitting and pertinent?

Theoretically I am no enemy to graces; but practically I own that (before meat especially) they seem to involve something awkward and unseasonable. Our appetites, of one or another kind, are excellent spurs to our reason, which might otherwise but feebly set about the great ends of preserving and continuing the species. They are fit blessings to be contemplated at a distance with a becoming gratitude; but the moment of appetite (the judicious reader will apprehend me) is, perhaps, the least fit season for that exercise. The Quakers who go about their business, of every description, with more calmness than we, have more title to the use of these benedictory prefaces. I have always admired their silent grace, and the more because I have observed their applications to the meat and drink following to be less passionate and sensual than ours. They are neither gluttons nor wine-bibbers as a people. They eat, as a horse bolts his chopped hay, with indifference, calmness, and cleanly circumstances. They neither grease nor slop themselves. When I see a citizen in his bib and tucker, I cannot imagine it a surplice.

I am no Quaker at my food. I confess I am not indifferent to the kinds of it. Those unctuous morsels of deer's flesh were not made to be received with dispassionate services. I hate a man who swallows it, affecting not to know what he is eating. I suspect his taste in higher matters. I shrink instinctively from one who professes to like minced veal. There a physiognomical character in the tastes for food. C- holds that a man cannot have a pure mind who refuses apple-dumplings. I am not certain but he is right. With the decay of my first innocence, I confess a less and less relish daily for those innocuous cates. The whole vegetable tribe have lost their gust with me. Only I stick to asparagus, which still seems to inspire gentle thoughts. I am impatient and querulous under culinary disappointments, as to come home at the dinner hour, for instance, expecting some savoury mess, and to find one quite tasteless and sapidless. Butter ill melted-that commonest of kitchen failures puts me beside my tenour.-The author of the Rambler used to make inarticulate animal noises over a favourite food. Was this the music