William Godwin Quotes

He that loves reading has everything within his reach.

It is absurd to expect the inclinations and wishes of two human beings to coincide, through any long period of time. To oblige them to act and live together is to subject them to some inevitable potion of thwarting, bickering, and unhappiness.

Whenever government assumes to deliver us from the trouble of thinking for ourselves, the only consequences it produces are those of torpor and imbecility.

It has an unhappy effect upon the human understanding and temper, for a man to be compelled in his gravest investigation of an argument, to consider, not what is true, but what is convenient.

Strange that men, from age to age, should consent to hold their lives at the breath of another, merely that each in his turn may have a power of acting the tyrant according to the law! Oh, God! give me poverty! Shower upon me all the imaginary hardships of human life! I will receive them with all thankfulness. Turn me a prey to the wild beasts of the desert, so I be never again the victim of man, dressed in the gore-dripping robes of authority! Suffer me at least to call life, the pursuits of life, my own! Let me hold it at the mercy of the elements, of the hunger of the beasts, or the revenge of barbarians, but not of the cold-blooded prudence of monopolists and kings!

Invisible things are the only realities; invisible things alone are the things that shall remain.

A book is a dead man, a sort of mummy, embowelled and embalmed, but that once had flesh, and motion, and a boundless variety of determinations and actions.

What power there is in the word my.

if admiration were not generally deemed the exclusive property of the rich, and contempt the constant lackey of poverty, the love of gain would cease to be an universal problem.

To do what is forbidden always has its charms, because we have an indistinct apprehension of something arbitrary and tyrannical in the prohibition.

Mary Jane Clairmont, the second wife of William Godwin, and Mary Shelley’s stepmother, had the idea of bringing out French fairy tales for children in an attempt to make some much needed money for the family (she has not been given her due by biographers, in my view).

Till we come to try to put our own thoughts upon paper, we can have no notion how broke and imperfect they are, or find where the imperfection lies. Language is a scheme of machinery of so subtle a kind, that it is only by long habits that we can learn to conduct it in a masterly manner, or to the best purposes.

Nothing could’ve been more easy to predict, than that it was of no avail for him to have right on his side when his adversary had influence and wealth, and therefore could so victoriously justify any extravagancies that he might think proper to commit. This maxim was completely illustrated in the sequel. Wealth and despotism easily know how to engage those laws as coadjutors of their oppression, which were perhaps at first intended for the safeguards of the poor.

It isn’t so long since a test of Anglican orthodoxy was applied to anyone seeking to study or teach at Oxford and Cambridge universities. One of the most celebrated victims of this theocratic policy was Shelley (1792-1811) who was expelled from University College, Oxford, for writing a pamphlet entitled The Necessity of Atheism. He and his poetry were much influenced by the climate of skepticism engendered by the French and Scottish enlightenments, and he himself was to marry the daughter of the freethinker William Godwin. In this extract from A Refutation of Deism, Shelley sets about the propaganda of the creationists.

Sure I arn't a cabbage, that if you pull it out of the ground it must die.

...the law has neither eyes, nor ears, nor bowels of humanity; and it turns into marble the hearts of all those that are nursed in its principles.

Having to amuse myself during those earlier years, I read voraciously and widely. Mythic matter and folklore made up much of that reading—retellings of the old stories (Mallory, White, Briggs), anecdotal collections and historical investigations of the stories' backgrounds—and then I stumbled upon the Tolkien books which took me back to Lord Dunsany, William Morris, James Branch Cabell, E.R. Eddison, Mervyn Peake and the like. I was in heaven when Lin Carter began the Unicorn imprint for Ballantine and scoured the other publishers for similar good finds, delighting when I discovered someone like Thomas Burnett Swann, who still remains a favourite. This was before there was such a thing as a fantasy genre, when you'd be lucky to have one fantasy book published in a month, little say the hundreds per year we have now. I also found myself reading Robert E. Howard (the Cormac and Bran mac Morn books were my favourites), Lovecraft, Clark Ashton Smith and finally started reading science fiction after coming across Andre Norton's Huon of the Horn. That book wasn't sf, but when I went to read more by her, I discovered everything else was. So I tried a few and that led me to Clifford Simak, Roger Zelazny and any number of other fine sf writers. These days my reading tastes remain eclectic, as you might know if you've been following my monthly book review column in The Magazine of Fantasy & Science Fiction. I'm as likely to read Basil Johnston as Stephen King, Jeanette Winterson as Harlan Ellison, Barbara Kingsolver as Patricia McKillip, Andrew Vachss as Parke Godwin—in short, my criteria is that the book must be good; what publisher's slot it fits into makes absolutely no difference to me.

Truth is powerful, and, if not instantly, at least by slow degrees, may make good her possession. Gleams of good sense may penetrate through the thickest clouds of error … and, as the true object of education is not to render the pupil the mere copy of his preceptor, it is rather to be rejoiced in, than lamented, that various reading should lead him into new trains of thinking; open to him new mines of science and new incentives to virtue; and perhaps, by a blended and compound effect, produce in him an improvement which was out of the limits of his lessons, and raise him to heights the preceptor never knew.

Add to this the species of government which prevails over nine tenths of the globe, which is despotism: a government, as Locke justly observes, altogether "vile and miserable," and "more to be deprecated than anarchy itself."(2*) Certainly every man who takes a dispassionate survey of this picture will feel himself inclined to pause respecting the necessity of the havoc which is thus made of his species, and to question whether the established methods for protecting mankind against the caprices of each other are the best that can be devised. He will be at a loss which of the two to pronounce most worthy of regret, the misery that is inflicted, or the depravity by which it is produced. If this be the unalterable allotment of our nature, the eminence of our rational faculties must be considered as rather an abortion than a substantial benefit; and we shall not fail to lament that, while in some respects we are elevated above the brutes, we are in so many important ones destined for ever to remain their inferiors.

Godwin on Fenelon and his Valet * Following is an excerpt from William Godwin's Enquiry Concerning Political Justice, Book II, Chapter II: “Of Justice”: In a loose and general view I and my neighbour are both of us men; and of consequence entitled to equal attention. But, in reality, it is probable that one of us is a being of more worth and importance than the other. A man is of more worth than a beast; because, being possessed of higher faculties, he is capable of a more refined and genuine happiness. In the same manner the illustrious archbishop of Cambray was of more worth than his valet, and there are few of us that would hesitate to pronounce, if his palace were in flames, and the life of only one of them could be preserved, which of the two ought to be preferred. But there is another ground of preference, beside the private consideration of one of them being further removed from the state of a mere animal. We are not connected with one or two percipient beings, but with a society, a nation, and in some sense with the whole family of mankind. Of consequence that life ought to be preferred which will be most conducive to the general good. In saving the life of Fenelon, suppose at the moment he conceived the project of his immortal Telemachus, should have been promoting the benefit of thousands, who have been cured by the perusal of that work of some error, vice and consequent unhappiness. Nay, my benefit would extend further than this; for every individual, thus cured, has become a better member of society, and has contributed in his turn to the happiness, information, and improvement of others. Suppose I had been myself the valet; I ought to have chosen to die, rather than Fenelon should have died. The life of Fenelon was really preferable to that of the valet. But understanding is the faculty that perceives the truth of this and similar propositions; and justice is the principle that regulates my conduct accordingly. It would have been just in the valet to have preferred the archbishop to himself. To have done otherwise would have been a breach of justice. Suppose the valet had been my brother, my father, or my benefactor. This would not alter the truth of the proposition. The life of Fenelon would still be more valuable than that of the valet; and justice, pure, unadulterated justice, would still have preferred that which was most valuable. Justice would have taught me to save the life of Fenelon at the expense of the other. What magic is there in the pronoun “my,” that should justify us in overturning the decisions of impartial truth? My brother or my father may be a fool or a profligate, malicious, lying or dishonest. If they be, of what consequence is it that they are mine?

The Blank Slate and its companion doctrines have infiltrated the conventional wisdom of our civilization and have repeatedly surfaced in unexpected places. William Godwin (1756–1835), one of the founders of liberal political philosophy, wrote that “children are a sort of raw material put into our hands,” their minds “like a sheet of white paper.” 12 More sinisterly, we find Mao Zedong justifying his radical social engineering by saying, “It is on a blank page that the most beautiful poems are written.” 13 Even Walt Disney was inspired by the metaphor. “I think of a child’s mind as a blank book,” he wrote. “During the first years of his life, much will be written on the pages. The quality of that writing will affect his life profoundly.

THE FOUNDING PROPHET of modern antihumanism was Thomas Malthus (1766–1834). For three decades a professor at the British East India Company’s East India College, Malthus was a political economist who famously argued that human reproduction always outruns available resources. This doctrine served to rationalize the starvation of millions caused by his employer’s policy of brutal oppression of the peasants of the Indian subcontinent. The British Empire’s colonial helots, however, were not Malthus’s only targets. Rather, his Essay on the Principle of Population (first published in 1798 and later expanded in numerous further editions) was initially penned as a direct attack on such Enlightenment revolutionaries as William Godwin and the Marquis de Condorcet, who advanced the notion that human liberty, expanding knowledge, and technological progress could ultimately make possible a decent life for all mankind. Malthus prescribed specific policies to keep population down by raising the death rate:

The only mode which is employed to repress this violence, and to maintain the order and peace of society, is punishment. Whips, axes and gibbets, dungeons, chains and racks are the most approved and established methods of persuading men to obedience, and impressing upon their minds the lessons of reason. There are few subjects upon which human ingenuity has been more fully displayed than in inventing instruments of torture. The lash of the whip a thousand times repeated and flagrant on the back of the defenceless victim, the bastinado on the soles of the feet, the dislocation of limbs, the fracture of bones, the faggot and the stake, the cross, impaling, and the mode of drifting pirates on the Volga, make but a small part of the catalogue. When Damiens, the maniac, was arraigned for his abortive attempt on the life of Louis XV of France, a council of anatomists was summoned to deliberate how a human being might be destroyed with the longest protracted and most diversified agony. Hundreds of victims are annually sacrificed at the shrine of positive law and political institution.

I had no power of withdrawing my person from a disgustful society, in the most cheerful and valuable part of the day; but I soon brought to perfection the art of withdrawing my thoughts, and saw and heard the people about me, for just as short a time, and as seldom, as I pleased. Such is man in himself considered; so simple his nature; so few his wants. How different from the man of artificial society! Palaces are built for his reception, a thousand vehicles provided for his exercise, provinces are ransacked for the gratification of his appetite, and the whole world traversed to supply him with apparel and furniture. Thus vast is his expenditure, and the purchase slavery.

... The influence of the Pre-Raphaelites was felt less through their paintings than through a book, The Poems of Tennyson, edited by Moxon and wonderfully illustrated by Rossetti and Millais. The influence on Maeterlinck stems less from the poems themselves than from the illustrations. The revival of illustrated books in the last two years of the century derives from this Tennyson, the books printed at William Morris' press, the albums of Walter Crane. These last two and the ravishing little books for children by Kate Greenaway were heralded by Huysmans as early as 1881. Generally speaking, it is the English Aesthetic Movement rather than the Pre-Raphaelites which influenced the Symbolists, a new life-style rather than a school of painting. The Continent, passing through the Industrial Revolution some fifty years after England, found valuable advice on how to escape from materialism on the other side of the Channel. Everything that one heard about the refinements practised in Chelsea enchanted Frenchmen of taste: furniture by Godwin, open-air theatricals by Lady Archibald Campbell, the Peacock Room by Whistler, Liberty prints. As the pressure of morality was much less pronounced in France than in England, the ideal of Aestheticism was not a revolt but a retreat towards an exquisite world which left hearty good living to the readers of the magazine La Vie Parisienne ('Paris Life') and success to the readers of Zola. If one could not write a beautiful poem or paint a beautiful picture, one could always choose materials or arrange bouquets of flowers. Aesthetic ardour smothered the anglophobia in the Symbolist circle. The ideal of a harmonious life suggested in Baudelaire's poem L' Invitation au Voyage seemed capable of realization in England, whose fashions were brought back by celebrated travellers: Mallarmé after 1862, Verlaine in 1872. Carrière spent a long time in London, as did Khnopff later on. People read books by Gabriel Mourey on Swinburne, and his Passé le Détroit ('Beyond the Channel') is particularly important for the artistic way of life ... Thus England is represented in this hall of visual influences by the works of Burne-Jones and Watts, by illustrated books, and by objets d'art ...

Why should Milton, Shakespeare, and Lord Bacon, and Sir Philip Sidney die? Perhaps yet they shall not wholly die. I am not contented to visit the house in Bread-Street where Milton was born, or that in Bunhill-Row where he died, I want to repair to the place where he now dwells. Some spirit shall escape from his ashes, and whisper to me things unfelt before. I am not satisfied to converse only with the generation of men that now happens to subsist; I wish to live in intercourse with the Illustrious Dead of All Ages. I demand the friendship of Zoroaster. Orpheus, and Linus, and Musaeus shall be welcome to me. I have a craving and an earnest heart, that can never be contented with anything in this sort, while something more remains to be obtained. And I feel that thus much at least the human race owes to its benefactors, that they should never be passed by without an affectionate remembrance. I would say, with Ezekiel, the Hebrew, in his Vision, ‘Let these dry bones live!’ Not let them live merely in cold generalities and idle homilies of morality; but let them live, as my friends, my philosophers, my instructors, and my guides! I would say with the moralist of old, ‘Let me act, as I would wish to have acted, if Socrates or Cato were the spectators of what I did!’ And I am not satisfied only to call them up by a strong effort of the imagination, but I would have them, and men like them, ‘around my path, and around my bed,’ and not allow myself to hold a more frequent intercourse with the living, than with the good departed.

Men are apt to grow, in the apostolical phrase, too ‘worldly’: the propensity of our nature, or rather the operation of our state, is to plunge us, the lower orders of the community, in the concerns of the day, and their masters, in the cares of wealth and gain. It is good for us, sometimes to be ‘in the mount.’ Those things are to be cherished, which tend to elevate us above our ordinary sphere, and to abstract us from our common and every-day concerns. The affectionate recollection and admiration of the dead will act gently upon our spirits, and fill us with a composed seriousness, favourable to the best and most honourable contemplations.

The views into which I have been led, as to the effects flowing from the mortality of man to human affairs, and the feelings and sentiments it becomes us to cherish respecting the Illustrious Dead, I apprehend to be reasonable and true. Inestimable benefit will in my opinion flow, from the habit of seeing with the intellectual eye things not visible to the eye of the sense, and our attaining the craft and mystery, by which we may, spiritually, each in his several sphere, ‘Compel the earth and ocean to give up / Their dead alive.’ For just so much time as any one shall spend in reading and meditating on the suggestions of these pages, provided it be done in a serious frame, the project is a reality, and as if it were executed: and I hope most persons who shall be induced to examine these hints, will derive from them a solemnity and composure of spirit, which so far as it operates at all, will be favourable to elevation of mind, to generous action, and to virtue.

(On Godwin and the doctrine of the perfectibility of man): It was the former dissenting minister--brought up in one of the most joyless and hopeless views of man ever devised by a suffering people--who popularized the most confident and optimistic belief of the age of enlightenment.

(On Godwin's theories) Personal property is another of the institutions which distorts clear perception and distorts virtuous motive. The economic system, by reinforcing the more vicious aspects of human nature, greed, vanity, envy, and rivalry, inflicts moral damage on the minds both of the rich and the poor. A man who has a better claim to resources than I have has a right to demand them. If a beggar is starving and I have plenty of bread, I must give him some of mine. And there should be no question of requiring or offering gratitude, which is a disguised form of political dependence or deferred obligation.

The habit is, for a thoughtless and romantic youth of each sex to come together, to see each other for a few times and under circumstances full of delusion, and then to vow to each other eternal attachment. What is the consequence of this? In almost every instance they find themselves deceived. They are reduced to make the best of an irretrievable mistake... The institution of marriage is a system of fraud; and men who carefully mislead their judgements in the daily affair of their life, must always have a crippled judgement in every other concern... Add to this, that marriage is an affair of property, and the worst of all properties... So long as I seek to engross one woman to myself, and to prohibit my neighbour from proving his superior desert and reaping the fruits of it, I am guilty of the most odious of all monopolies.

For thirty years English literature clanks noisily with innumerable variations on the 'icy chains of custom,' and the 'chains off the mind' -- too often described as adamantine--become one of the clichés of the age. It was too easy to confuse the chains of causation with that other ancient metaphor, the 'Great Chain of Being,' which perceives the world as a hierarchy of all living things each linked into its proper place with man a rank below God, then the animals, fish, birds, and lesser organisms down to the pitiable insects and vegetables. This world view had traditionally been used to justify political and economic differences rather than to promote equality or liberty...

Southey gives a more down-to-earth description of what pantisocrats would actually do all day--they would discuss metaphysics while cutting down trees, criticize poetry while hunting buffaloes, and write sonnets while following the plough. The colonists intended that marriage would be abolished and the children brought up in common. This would not have involved sharing of wives but freedom to move from partner to partner according to their changing perceptions of each other's virtues.

[Edmund] Burke's predictions of the course of the French Revolution were to prove so accurate and have applied to so many other revolutions that they now constitute the general wisdom. It is however necessary to recall how shockingly cynical they seemed in 1790.

The temporary separation attendant on my little journey, had its effect on the mind of both parties. It gave a space for the maturing of inclination. I believe that, during this interval, each furnished to the other the principal topic of solitary and daily contemplation. Absence bestows a refined and aërial delicacy upon affection, which it with difficulty acquires in any other way. It seems to resemble the communication of spirits, without the medium, or the impediment, of this earthly frame. When we met again, we met with new pleasure, and, I may add, with a more decisive preference for each other. It was however three weeks longer, before the sentiment which trembled upon the tongue, burst from the lips of either. There was, as I have already said, no period of throes and resolute explanation attendant on the tale. It was friendship melting into love. Previously to our mutual declaration, each felt half-assured, yet each felt a certain trembling anxiety to have assurance complete.

As we brew, we must bake

Pride always wants a little smarting.

But the world is all alike. Those that seem better than their neighbours, are only more artful.

Why did she thus obstinately cling to an ill-starred, unhappy person?

In this period O’Connell was a radical and willing to express and argue his beliefs in public. From William Godwin he had come to the belief that ‘government is best which laid fewest restrictions on private judgement’.

But there are certain disadvantages that may seem the necessary result of democratical equality. In political society it is reasonable to suppose that the wise will be outnumbered by the unwise, and it will be inferred ‘that the welfare of the whole will therefore be at the mercy of ignorance and folly.

Villain!” cried he, “what has brought you here?” I hesitated a confused and irresolute answer. “Wretch!” interrupted Mr Falkland, with uncontrollable impatience, “you want to ruin me. You set yourself as a spy upon my actions; but bitterly shall you repent your insolence. Do you think you shall watch my privacies with impunity?” I attempted to defend myself. “Begone, devil!” rejoined he. “Quit the room, or I will trample you into atoms.” Saying this, he advanced towards me. But I was already sufficiently terrified, and vanished in a moment.

When he published What Is Property? in 1840, Pierre-Joseph Proudhon became the first person to call himself an anarchist (Proudhon, 2003). He was not, however, the first person to call for the abolition of the state. For this reason, scholarship traces the anarchist tradition back to William Godwin.

Godwin watched the striped hooves as the stallion trampled the wild winterfat that had overtaken the once clear trail leading to his neighbor’s.

Garlock, you might have thought, had taken the Christian opposition to Rock as far as anyone could: “Bringing racism into his attack, Garlock noted that rock had its roots in the music of Africa, South America, and India, places he said where voodoo, sex orgies, human sacrifices, and devil worship abounded. Garlock linked some rock performers with Satan.”17 Yet, even further excesses of abuse on the theme of Rock-as-Satanic have followed as the years have passed. Possibly the craziest is Jacob Aranza’s claims that “75 percent of the rock and roll today (top 10 stuff!) deals with sex, evil, drugs, and the occult.” And that this is all part of a decades’ long, four step plan, “Satan’s Agenda”, to “pronounce rock stars as messiahs”.18 Jeff Godwin took this even further: “The Lord has also revealed to some Christians that incarnate demons from the netherworld actually are members of some of the most popular bands.”19 Converts are famous for their zeal, and as early as 1957 one celebrated rock’n’roller turned on the music that had propelled him to fame when he found religion. Richard Wayne Penniman, better known as Little Richard, stopped playing rock’n’roll and began to preach against it: “I was in the eighth grade at San Diego Adventist Elementary School, his conversion touched my life. Little Richard arrived at our school with an entourage of about three black limousines and a staff of personal assistants in black suits. He spoke in chapel, then preached Sabbath morning in a local church (probably San Diego 31st Street), then spoke and sang in the afternoon for a standing-room-only Associated MV (AY) meeting at the old San Diego Broadway church.

Byron himself and the philosopher William Godwin, who brought along his daughter Mary Wollstonecraft Godwin – braved the cold to watch the bloated, despairing, opium-exhausted poet swerve violently off course.

We co-operators did our own office cleaning. There was no getting out of it. We had a roster. Everyone had to muck in about twice a month. Some argued that our time could be more profitably allocated and that an inexpensive contractor should do the cleaning work. Maybe so, but I always felt that the other benefits made the scheme worthwhile. There is nothing like an egalitarian donation of time and labor to enhance team spirit. I played basketball in high school. I did not get many minutes on the court, but the experience was very rewarding. My coach once said to me, “Lakesha Williams, you are a real team player,” and I have not forgotten how proud that made me.

No man must think that the world was made for him.

The son of a Nonconformist minister, William Godwin came from a middle-class family, with parents adhering to a strict form of Calvinism.

And then there was Frankenstein. While in London, Melville had acquired from Bentley a copy of Mary Shelley’s novel about an errant genius who hunts down the quasi-human monster he has created after it has turned against him and murdered the woman he loves. Having tracked the creature to the icy North, Frankenstein commandeers a scientific expeditionary ship headed to the Arctic and turns it into an instrument of his private vengeance. This story of obsession and revenge so captured Melville’s imagination that when he read in Lamb’s Final Memorials about William Godwin’s (Mary Shelley’s father) gift for creating characters “marvellously endowed with galvanic life,” he wrote in the margin: “Frankenstein.

What can be more clear and sound in explanation, than the love of a parent to his child?

In a well-written book we are presented with the maturest reflections, or the happiest flights, of a mind of uncommon excellence.

There is but one power to which I can yield a heart felt obedience, the decision of my own understanding, the dictate of my own conscience

...a timid reverence for the decisions of our ancestors, as if it were the nature of the mind always too degenerate and never to advance.

William spent the winter of 1066 in England while his wife ran Normandy, and when he and his cronies returned to France in the spring the Parisians were ‘dazzled by the beauty of their clothing, which was embroidered with gold’. The new Norman elite were vastly wealthy; according to a 2000 Sunday Times estimate Bishop Odo, who was given Kent and land in twenty-two counties, was worth £43.2 billion ($52 billion) in today’s money, which would put him ahead of the most rapacious third world kleptocrat. William’s other half brother, Robert of Mortain, was worth £46.1 billion ($56 billion) while William of Warenne a staggering £57.6 billion ($71 billion); he held lands in thirteen counties. The new king was richer still, but despite William being staggeringly wealthy, the Godwin family had been probably even richer than he was.

The author Mary Wollstonecraft (later the wife of William Godwin) disapproved of young women marrying too soon. In Thoughts on the Education of Daughters (J. Johnson, 1787) she commented: ‘Many [girls] are but just returned from a boarding school, when they are placed at the head of a family, and how fit they are to manage it, I leave the judicious to judge.’ Young girls did not have enough experience of the world to make an informed choice: ‘Many women, I am persuaded, marry a man before they are twenty, whom they would have rejected some years after.

The volume offers an overview of how British writers interpreted the French Enlightenment and Revolution against the backdrop of the Terror and the rise and fall of Napoleon, these events welcomed by few and feared by many in Britain as likely to foment a second revolution in that state as the United Irish insurrection had attempted to do in Ireland. Deane’s focus is on the intellectual careers of Edmund Burke, James Mackintosh, Samuel Taylor Coleridge, William Godwin, Percy Bysshe Shelley, and William Hazlitt, though there are slighter cameos also of William Wordsworth, Robert Southey, John Wilson Croker, Francis Jeffrey, Thomas Holcroft, Thomas Paine, and Joseph Priestley. The study teases out how the main figures here engaged conceptually with some of their leading French counterparts including Jean Jacques Rousseau, Montesquieu, Baron d’Holbach, La Mettrie, Helvétius, and others. It examines instances of the intricate relay of ideas of freedom and liberty as they migrated from England into the works of the eighteenth-century French philosophes and then travelled from there back to nineteenth-century England, where French writings were rejected or reabsorbed by some of the leading English writers of the apocalyptic years between Burke’s late career and those that ended the first Romantic generation.

We did not marry. It is difficult to recommend any thing to indiscriminate adoption, contrary to the established rules and prejudices of mankind; but certainly nothing can be so ridiculous upon the face of it, or so contrary to the genuine march of sentiment, as to require the overflowing of the soul to wait upon a ceremony, and that which, wherever delicacy and imagination exist, is of all things most sacredly private, to blow a trumpet before it, and to record the moment when it has arrived at its climax.