Je n’ai fait celle-ci plus longue que parce que je n’ai pas eu le loisir de la faire plus courte. (I have made this [letter] longer, only because I have not had the leisure to make it shorter.) – Blaise Pascal, Les Provinciales
Yet each man kills the thing he loves
By each let this be heard,
Some do it with a bitter look,
Some with a flattering word,
The coward does it with a kiss,
The brave man with a sword!
Some kill their love when they are young,
And some when they are old;
Some strangle with the hands of Lust,
Some with the hands of Gold:
The kindest use a knife, because
The dead so soon grow cold.
Some love too little, some too long,
Some sell, and others buy;
Some do the deed with many tears,
And some without a sigh:
For each man kills the thing he loves,
Yet each man does not die.
Love is a temporary madness, it erupts like volcanoes and then subsides. And when it subsides you have to make a decision. You have to work out whether your roots have so entwined together that it is inconceivable that you should ever part. Because this is what love is. Love is not breathlessness, it is not excitement, it is not the promulgation of promises of eternal passion, it is not the desire to mate every second minute of the day, it is not lying awake at night imagining that he is kissing every cranny of your body… That is just being “in love”, which any fool can do. Love itself is what is left over when being in love has burned away, and this is both an art and a fortunate accident. Your mother and I had it, we had roots that grew towards each other underground, and when all the pretty blossom had fallen from our branches we found that we were one tree and not two.
6.5) When the answer cannot be put into words, neither can the question be put into words.
The riddle does not exist.
If a question can be framed at all, it is also possible to answer it.
6.51) Scepticism is not irrefutable, but obviously nonsensical, when it tries to raise doubts where no questions can be asked.
For doubt can exist only where a question exists, a question only where an answer exists, and an answer only where something can be said.
6.52) We feel that even when all possible scientific questions have been answered, the problems of life remain completely untouched. Of course there are then no questions left, and this itself is the answer.
6.521) The solution of the problem of life is seen in the vanishing of the problem.
(Is not this the reason why those who have found after a long period of doubt that the sense of life became clear to them have then been unable to say what constituted that sense?)
6.522) There are, indeed, things that cannot be put into words. They make themselves manifest. They are what is mystical.
6.53) The correct method in philosophy would really be the following: to say nothing except what can be said, i.e. propositions of natural science – i.e. something that has nothing to do with philosophy – and then, whenever someone else wanted to say something metaphysical, to demonstrate to him that he had failed to give a meaning to certain signs in his propositions. Although it would not be satisfying to the other person – he would not have the feeling that we were teaching him philosophy – this method would be the only strictly correct one.
6.54) My propositions serve as elucidations in the following way: anyone who understands me eventually recognizes them as nonsensical, when he has used them – as steps – to climb up beyond them. (He must, so to speak, throw away the ladder after he has climbed up it.)
He must transcend these propositions, and then he will see the world aright.
7) What we cannot speak about we must pass over in silence.
Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living. And just as they seem to be occupied with revolutionizing themselves and things, creating something that did not exist before, precisely in such epochs of revolutionary crisis they anxiously conjure up the spirits of the past to their service, borrowing from them names, battle slogans, and costumes in order to present this new scene in world history in time-honored disguise and borrowed language. Thus Luther put on the mask of the Apostle Paul, the Revolution of 1789-1814 draped itself alternately in the guise of the Roman Republic and the Roman Empire, and the Revolution of 1848 knew nothing better to do than to parody, now 1789, now the revolutionary tradition of 1793-95. In like manner, the beginner who has learned a new language always translates it back into his mother tongue, but he assimilates the spirit of the new language and expresses himself freely in it only when he moves in it without recalling the old and when he forgets his native tongue.
…[U]nheroic though bourgeois society is, it nevertheless needed heroism, sacrifice, terror, civil war, and national wars to bring it into being. And in the austere classical traditions of the Roman Republic the bourgeois gladiators found the ideals and the art forms, the self-deceptions, that they needed to conceal from themselves the bourgeois-limited content of their struggles and to keep their passion on the high plane of great historic tragedy. Similarly, at another stage of development a century earlier, Cromwell and the English people had borrowed from the Old Testament the speech, emotions, and illusions for their bourgeois revolution. When the real goal had been achieved and the bourgeois transformation of English society had been accomplished, Locke supplanted Habakkuk.
Theseus: More strange than true: I never may believe
These antique fables, nor these fairy toys.
Lovers and madmen have such seething brains,
Such shaping fantasies, that apprehend
More than cool reason ever comprehends.
The lunatic, the lover and the poet
Are of imagination all compact:
One sees more devils than vast hell can hold,
That is, the madman: the lover, all as frantic,
Sees Helen’s beauty in a brow of Egypt:
The poet’s eye, in fine frenzy rolling,
Doth glance from heaven to earth, from earth to heaven;
And as imagination bodies forth
The forms of things unknown, the poet’s pen
Turns them to shapes and gives to airy nothing
A local habitation and a name.
Such tricks hath strong imagination,
That if it would but apprehend some joy,
It comprehends some bringer of that joy;
Or in the night, imagining some fear,
How easy is a bush supposed a bear!
Hippolyta: But all the story of the night told over,
And all their minds transfigured so together,
More witnesseth than fancy’s images
And grows to something of great constancy;
But, howsoever, strange and admirable.
[History] enlarges the imagination, and suggests possibilities of action and feeling which would not have occurred to an uninstructed mind. It selects from past lives the elements which were significant and important; it fills our thoughts with splendid examples, and with the desire for greater ends than unaided reflection would have discovered. It relates the present to the past, and thereby the future to the present. It makes visible and living the growth and greatness of nations, enabling us to extend our hopes beyond the span of our own lives. In all these ways, a knowledge of history is capable of giving to statesmanship, and to our daily thoughts, a breadth and scope unattainable by those whose view is limited to the present.
What the past does for us may be judged, perhaps, by the consideration of those younger nations whose energy and enterprise are winning the envy of Europe. In them we see developing a type of man, endowed with all the hopefulness of the Renaissance or of the Age of Pericles, persuaded that his more vigorous efforts can quickly achieve whatever has proved too difficult for the generations that preceded him. Ignorant and contemptuous of the aims that inspired those generations, unaware of the complex problems that they attempted to solve, his rapid success in comparatively simple achievements encourages his confident belief that the future belongs to him. But to those who have grown up surrounded by monuments of men and deeds whose memory they cherish, there is a curious thinness about the thoughts and emotions that inspire this confidence; optimism seems to be sustained by a too exclusive pursuit of what can be easily achieved; and hopes are not transmuted into ideals by the habit of appraising current events by their relation to the history of the past. Whatever is different from the present is despised. That among those who contributed nothing to the dominion of Mammon great men lived, that wisdom may reside in those whose thoughts are not dominated by the machine, is incredible to this temper of mind. Action, Success, Change, are its watchwords; whether the action is noble, the success in a good cause, or the change an improvement in anything except wealth, are questions which there is no time to ask. Against this spirit, whereby all leisure, all care for the ends of life, are sacrificed to the struggle to be first in a worthless race, history and the habit of living with the past are the surest antidotes; and in our age, more than ever before, such antidotes are needed.
The record of great deeds is a defeat of Time; for it prolongs their power through many ages after they and their authors have been swallowed by the abyss of the non-existent. And, in regard to the past, where contemplation is not obscured by desire and the need for action, we see, more clearly than in the lives about us, the value for good and evil, of the aims men have pursued and the means they have adopted. It is good, from time to time, to view the present as already past, and to examine what elements it contains that will add to the world’s store of permanent possessions, that will live and give life when we and all our generation have perished. In the light of this contemplation all human experience is transformed, and whatever is sordid or personal is purged away. And, as we grow in wisdom, the treasure-house of the ages opens to our view; more and more we learn to know and love the men through whose devotion all this wealth has become ours. Gradually, by the contemplation of great lives, a mystic communion becomes possible, filling the soul like music from an invisible choir. Still, out of the past, the voices of heroes call us. As, from a lofty promontory, the bell of an ancient cathedral, unchanged since the day when Dante returned from the kingdom of the dead, still sends its solemn warning across the waters, so their voice still sounds across the intervening sea of time; still, as then, its calm deep tones speak to the solitary tortures of cloistered aspiration, putting the serenity of things eternal in place of the doubtful struggle against ignoble joys and transient pleasures. Not by those about them were they heard; but they spoke to the winds of heaven, and the winds of heaven tell the tale to the great of later days. The great are not solitary; out of the night come the voices of those who have gone before, clear and courageous; and so through the ages they march, a mighty procession, proud, undaunted, unconquerable. To join in this glorious company, to swell the immortal paean of those whom fate could not subdue – this may not be happiness; but what is happiness to those whose souls are filled with that celestial music? To them is given what is better than happiness: to know the fellowship of the great, to live in the inspiration of lofty thoughts, and to be illumined in every perplexity by the fire of nobility and truth.
But history is more than the record of individual men, however great: it is the province of history to tell the biography, not only of men, but of Man; to present the long procession of generations as but the passing thoughts of one continuous life; to transcend their blindness and brevity in the slow unfolding of the tremendous drama in which all play their part. In the migrations of races, in the birth and death of religions, in the rise and fall of empires, the unconscious units, without any purpose beyond the moment, have contributed unwittingly to the pageant of the ages; and, from the greatness of the whole, some breath of greatness breathes over all who participated in the march. In this lies the haunting power of the dim history beyond written records. There, nothing is known but the cloudy outlines of huge events; and, of all the separate lives that came and went, no memory remains. Through unnumbered generations, forgotten sons worshipped at the tombs of forgotten fathers, forgotten mothers bore warriors whose bones whitened the silent steppes of Asia. The clash of arms, the hatreds and oppressions, the blind conflicts of dumb nations, are all still, like a distant waterfall; but slowly, out of the strife, the nations that we know emerged, with a heritage of poetry and piety transmitted from the buried past. And this quality, which is all that remains of pre-historic times, belongs also to the later periods where the knowledge of details is apt to obscure the movement of the whole. We, too, in all our deeds, bear our part in a process of which we cannot guess the development: even the obscurest are actors in a drama of which we know only that it is great. Whether any purpose that we value will be achieved, we cannot tell; but the drama itself, in any case, is full of Titanic grandeur. This quality it is the business of the historian to extract from the bewildering multitude of irrelevant details. From old books, wherein the loves, the hopes, the faiths of bygone generations lie embalmed, he calls pictures before our minds, pictures of high endeavours and brave hopes, living still through his care, in spite of failure and death. Before all is wrapped in oblivion, the historian must compose afresh, in each succeeding age, the epitaph upon the life of Man.
The past alone is truly real: the present is but a painful, struggling birth into the immutable being of what is no longer. Only the dead exist fully. The lives of the living are fragmentary, doubtful, and subject to change; but the lives of the dead are complete, free from the sway of Time, the all-but omnipotent lord of the world. Their failures and successes, their hopes and fears, their joys and pains, have become eternal – our efforts cannot now abate one jot of them. Sorrows long buried in the grave, tragedies of which only a fading memory remains, loves immortalized by Death’s hallowing touch – these have a power, a magic, an untroubled calm, to which no present can attain.
Year by year, comrades die, hopes prove vain, ideals fade; the enchanted land of youth grows more remote, the road of life more wearisome; the burden of the world increases until the labour and the pain become almost too heavy to be borne; joy fades from the weary nations of the earth and the tyranny of the future saps men’s vital force; all that we love is waning, waning from the dying world. But the past, ever devouring the transient offspring of the present, lives by the universal death; steadily, irresistibly, it adds new trophies to its silent temple, which all the ages build; every great deed, every splendid life, every achievement and every heroic failure, is there enshrined. On the banks of the river of Time, the sad procession of human generations is marching slowly to the grave; in the quiet country of the Past, the march is ended, the tired wanderers rest, and all their weeping is hushed.
If thou survive my well-contented day
When that churl Death my bones with dust shall cover,
And shalt by fortune once more resurvey
These poor rude lines of thy deceasèd lover,
Compare them with the bett’ring of the time,
And though they may be outstripped by every pen,
Reserve them for my love, not for their rhyme,
Exceeded by the height of happier men.
O, then vouchsafe me but this loving thought:
“Had my friend’s muse grown with this growing age,
A dearer birth than this his love had brought
To march in ranks of better equipage.
But since he died and poets better prove
Theirs for their style I’ll read, his for his love.”