The wonderful is sometimes presented to us by the poets and the writers of romances, simply as the play and live liness of the imagination. In such a case we surrender ourselves to it without scruple, since it does not require of us the sacrifice of our reason. But the pleasure we derive from it is not complete, it demands not the exercise of any extraordinary degree of credulity, and because it is not sufficiently elevated above the probability of common occurrences. We are disappointed with a work which has nothing new, not because it has deceived us, but because it has not deceived us enough.
The marvellous is also presented to us in popular recitals and traditions, which our reason cannot admit or recognise, but which, from their number, the concordance of their circumstances, and from their result, seem not to be devoid of a certain degree of authenticity. In whatever state of society we are placed, whether the people among whom we live be ignorant or enlightened, we hear stories of ap paritions, of prophetical dreams, of visions, and a thousand others similar. By observing attentively, we may see with what uncommmon care the narrator avoids or suppresses every circumstance which could give to the facts related a natural explanation, and yet with what secret satisfaction every one of the hearers, after protesting that he does not believe in spirits, in dreams, or magic, declares that the facts are singular, very singular, and altogether inexplica ble. Is it not evident that every individual cherishes a lurking belief, almost unknown to himself, in the existence of fairies and supernatural beings ; that, in relating an anecdote, he feels an irresistible tendency to introduce and appeal to supernatural agency ; that he fortifies his own opinion by the hope that others will add their testimony to his ; and thus, at last, prejudice inclines him to admit the the truth and reality of what he does not wish or is not able to refute ? Many instances of the marvellous are also presented to us in real life, and in the natural order of events. The passions and emotions by which we allow ourselves to be actuated in contemplating events which take place around us, is not one of the least causes of our errors and our suf ferings. The romantic life of a hero and adventurer, as it is invested with greater uncertainty and greater privations, gains our esteem and admiration in preference to the mild virtues and discriminating wisdom of the most illustrious statesman or legislator. The misfortunes of Mary, Queen of Scots, and of her descendant, Prince Charles Edward, commanded the sympathy, the love, and enthusiasm of millions. In the cause of these princes, how many have joyfully sacrificed life, though neither of them was worthy or capable of reigning ! How many labour still to blot out every stain from their memory And yet every individual, in the circle of his own private friends and acquaintances, can undoubtedly find many persons more distinguished for virtue, for good principles, for integrity of character, than the prince for whom he is willing to lay down his life : but a friend, a private man, is invested with none of those at tributes, always dazzling but often false, which are calcu lated to strike the imagination. Supreme, uncontrollable
power attributed to a man, partakes of the wonderful in no mean degree; and is, perhaps, one of the great reasons of the adoration of the people to their king. Those whom we, or our fathers, have elevated to a throne, we regard almost as gods ; and we prostrate ourselves before the idol formed by our own hands. But a fugitive king, a royal prisoner dragged to punishment, is a deity in distress : the marvellous is here carried to the highest extent of which reality is susceptible ; this is the most overwhelming source of enthusiasm ; and we are all attachment, admiration, and sympathy.
Of all human events, that which is most inseparably allied to the marvellous is war; which, in every nation, and every stage of society, is the source of the strongest pre judices. Hence our admiration for the talent which is the most fatal to our race, our joy when we hear of defeat and victory ; and hence that enthusiasm which excites in us a thirst for military glory. This prejudice arises from the weakness and inefficiency of our bodily powers, compared with the ardour and energy by which our mental faculties are distinguished. It is because we feel ourselves weak that the display of strength commands our praise and af fections, and the achievements of one man seem to afford a compensation for the general feebleness of our race. The general who has ranged a hundred thousand men under his command, and who has rendered them as obe dient to his word as the members of his body are to his thought, appears to the imagination as something more than human. And the greater difficulties he has to en counter, the more fierce the enemy that opposes him, the more are we astonished, and the more his triumph de lights us. His courage and enterprise also seem to us striking and admirable, in proportion as we are ourselves distinguished by timidity. Accordingly, the enthusiasm of females for the warlike character is incomparably higher than that of the opposite sex. Without this admiration, so emphatically and so cordially bestowed, the names, comparatively speaking, of few of those whom we justly denominate hcros, would now have been enriched with military glory.