Chapter 25

Doubts - Wise king of Jerusalem - Let me see - A thousand years - Nothing new - The crowd - The hymn - Faith - Charles Wesley - There he stood - Farewell, brother - Death - Sun, moon, and stars - Wind on the heath.

THERE was one question which I was continually asking myself at this period, and which has more than once met the eyes of the reader who has followed me through the last chapter: ‘What is truth?’ I had involved myself imperceptibly in a dreary labyrinth of doubt, and, whichever way I turned, no reasonable prospect of extricating myself appeared. The means by which I had brought myself into this situation may be very briefly told; I had inquired into many matters, in order that I might become wise, and I had read and pondered over the words of the wise, so called, till I had made myself master of the sum of human wisdom; namely, that everything is enigmatical and that man is an enigma to himself; thence the cry of ‘What is truth?’ I had ceased to believe in the truth of that in which I had hitherto trusted, and yet could find nothing in which I could put any fixed or deliberate belief - I was, indeed, in a labyrinth! In what did I not doubt? With respect to crime and virtue I was in doubt; I doubted that the one was blamable and the other praiseworthy. Are not all things subjected to the law of necessity? Assuredly time and chance govern all things: Yet how can this be? alas!

Then there was myself; for what was I born? Are not all things born to be forgotten? That’s incomprehensible: yet is it not so? Those butterflies fall and are forgotten. In what is man better than a butterfly? All then is born to be forgotten. Ah! that was a pang indeed; ‘tis at such a moment that a man wishes to die. The wise king of Jerusalem, who sat in his shady arbours beside his sunny fish-pools, saying so many fine things, wished to die, when he saw that not only all was vanity, but that he himself was vanity. Will a time come when all will be forgotten that now is beneath the sun? If so, of what profit is life?

In truth it was a sore vexation of spirit to me when I saw, as the wise man saw of old, that whatever I could hope to perform must necessarily be of very temporary duration; and if so, why do it? I said to myself, whatever name I can acquire, will it endure for eternity? scarcely so. A thousand years? Let me see! what have I done already? I have learnt Welsh, and have translated the songs of Ab Gwilym, some ten thousand lines, into English rhyme; I have also learnt Danish, and have rendered the old book of ballads cast by the tempest upon the beach into corresponding English metre. Good! have I done enough already to secure myself a reputation of a thousand years? No, no! certainly not; I have not the slightest ground for hoping that my translations from the Welsh and Danish will be read at the end of a thousand years. Well, but I am only eighteen, and I have not stated all that I have done; I have learnt many other tongues, and have acquired some knowledge even of Hebrew and Arabic. Should I go on in this way till I am forty, I must then be very learned; and perhaps, among other things, may have translated the Talmud, and some of the great works of the Arabians. Pooh! all this is mere learning and translation, and such will never secure immortality. Translation is at best an echo, and it must be a wonderful echo to be heard after the lapse of a thousand years. No! all I have already done, and all I may yet do in the same way, I may reckon as nothing - mere pastime; something else must be done. I must either write some grand original work, or conquer an empire; the one just as easy as the other. But am I competent to do either? Yes, I think I am, under favourable circumstances. Yes, I think I may promise myself a reputation of a thousand years, if I do but give myself the necessary trouble. Well! but what’s a thousand years after all, or twice a thousand years? Woe is me! I may just as well sit still.

‘Would I had never been born!’ I said to myself; and a thought would occasionally intrude: But was I ever born? Is not all that I see a lie - a deceitful phantom? Is there a world, and earth, and sky? Berkeley’s doctrine - Spinoza’s doctrine! Dear reader, I had at that time never read either Berkeley or Spinoza. I have still never read them; who are they, men of yesterday? ‘All is a lie - all a deceitful phantom,’ are old cries; they come naturally from the mouths of those who, casting aside that choicest shield against madness, simplicity, would fain be wise as God, and can only know that they are naked. This doubting in the ‘universal all’ is almost coeval with the human race: wisdom, so called, was early sought after. All is a lie - a deceitful phantom - was said when the world was yet young; its surface, save a scanty portion, yet untrodden by human foot, and when the great tortoise yet crawled about. All is a lie, was the doctrine of Buddh; and Buddh lived thirty centuries before the wise king of Jerusalem, who sat in his