By Frank E. Manual
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Missing chapel and Carelessly hearing and committing many sermons remind one of the strict regimen that required young men to listen to sermons and learn them by heart. After Whitsunday 1662, Newton’s censor concentrated on sins of omission like Negligence at the chapel; Sermons at Saint Marys 4; Neglecting to pray 3. In his relations with his fellowmen Newton had broken the commandment against stealing and then had compounded the felony by lying about it: Stealing cherry cobs from Eduard Storer; Denying that I did so; Robbing my mothers box of plums and sugar; Denying a crossbow to my mother and grand mother though I \new of it.
The sudden bursting forth of Newton’s phenomenal inventiveness in the annus mirabilis may have had a long preparation originating in the vivid fantasy world of childhood when he was cut off for long intervals from the interplay of more overt and ordinary relations. The language of this secret world remained vital within him even after he learned to communicate with his fellows more freely in their terms and perhaps he had easier access than most men to un conscious processes that symbolize, condense, and displace.
The better gamester the worse man. What else is it to dance but to play the foole? H ee doth nothing but play. Soe much monte soe much credit. H e is not able to pay. H e is reported to be a spendthrift. H e hath not where withall to by a halter to hang himselve. Pronouncements of distrust and wariness are numerous: / beware of him that hee hurt mee not. You ma\e a foole o f mee. You are a foole to believe him. You know what account to ma\c of him. You shall never m ake mee believe that taile. There is a pervasive loneliness— H o man understands mee —^and utter despondency: What will become of me.
A portrait of Isaac Newton by Frank E. Manual