Herrscht aber die Freiheit nur da, wo die Notwendigkeit des Ganzen als ihr innerster Ausdruck hervortritt, so muss, wo der Staat in seiner Reinheit sich zeigt, der allgemeine Wille eins mit dem Besondern seyn, was ein Jeder will, zu erstreben sucht, von dem, was das Ganze will, ununterscheidbar seyn, die Trefflichkeit eines jeden Bürgers (und er ist in einem solchen Staat das vollkommene Bild der Tugend selbst) wird aus dem Ganzen, die Herrlichkeit des Ganzen aber aus einem Jeden hervorstrahlen. Kurz, die Idee des Staats, die eine eben so vollkommene und vollendete Organisation aller Staaten unter sich voraussetzt, ist von der Kirche nichts Verschiedenes, sie ist die Gemeinschaft des Heiligen.

Tr: But if freedom only reigns where the necessity of the whole emerges as its innermost expression, then where the State is present in its purity, the general will is bound to be one with the particular, and what each individual wills and seeks to attain must be indistinguishable from what is willed by the whole; the excellence of each individual citizen (and in such a State he is the perfect image of Virtue itself) will shine forth from the whole, and the splendour of the whole will shine forth from each individual. In short, the Idea of the State, which presupposes an equally perfect and perfected Organisation of all states amongst themselves, is in no way different from the Church; it is the community of saints.

In Vol II (1821) published with a foreword (missing in STC’s copy) dated 26 July 1820, Steffens took up the subject again at length, claiming to have been misunderstood in just the way Coleridge misunderstood him. He did not in fact, he argued, conceive the identity of church and state in institutional terms, but rather that it is (I) the religious spirit that is the animating principle of (2) the Ideal State. See also Caricaturen II 481:

(1) Die Behauptung der Einheit des Staates und der Kirche droht, beide in ihrer Grundlage zu erschüttern, und steht in offenbaren Wiederspruche mit der Lehre dessen, der so ausdrücklich äusserte: Mein Reich ist nicht aus dieser Welt [II 425–26].

(2) Wir behaupten nun, dass das eigentliche Lebensprincip, der Grund und das Immanente des Staats, in so fern er die Offenbarung einer Idee seyn soll, ganz und durchaus die Religion sey…. Man hat uns dies getadelt, ja, irren wir nicht, denn klar ist es keineswegs ausgesprochen…. Die Idee des Staats ist, behaupten wir ferner, nur in seiner Einheit mit der Religion zu fassen; es gibt kein anderes Princip eines Staats, wie es ueberhaupt kein Princip irgend einer Idee, d.h. irgend einer Offenbarung eines Unendlichen in, mit und durch das Endliche gibt, welches nicht ein religiöses wäre, alle höhere Wissenschaft, Poesie und Kunst, wahre Sittlichkeit und Gerechtigkeit sind nichtig, wenn sie nicht diesen ihren religiösen Sinn behalten und etwas Göttliches, nicht als fernes Ziel, durch irdische Mittel zu erlangen, sondern als das unmittelbar Gegebene, was sich darzustellen sehnt, betrachten [II 630].

Tr: (I) The assertion of the unity of State and Church threatens to destroy both at their foundations and clearly contradicts the teaching of Him Who declared so expressly: “My kingdom is not of this world.”

(2) Now we maintain that the true vital principle, the ground and immanence of the State, insofar as it is regarded as the manifestation of an Idea, is religious, wholly and entirely…. We have been criticized for this, indeed, if I am not mistaken, for it has certainly not been expressed clearly…. we maintain furthermore that the Idea of the State can be grasped only in its oneness with religion; there is no other princple in a state, just as there is no other principle in an idea—i.e., in any manifestation of the Infinite in, with, and through the Finite—that is not a religious manifestation; all the higher sciences, poetry and art, true morality and justice are nothing if they do not strive to preserve this their religious meaning, and through earthly means to reach after something Divine, not as a distant goal, but as what is immediately given, that yearns to manifest itself.

Letters to Judge Fletcher: From 20 Sept to 10 Dec 1814 Coleridge addressed six letters to Mr Justice Fletcher on the Irish question which were published in The Courier: they were first collected in EOT III 677–748. The relations of church and state naturally entered into the subject; see Letter II: EOT (CC) II 379–85.

the Thsis & Antithesis of or+o or+×−: The reciprocal tension (of Church and State) in a gravitation or at a point (+o—see 4974); or plus multiplied into minus, as he suggests. See 4941, 4942. Coleridge sees church and state as in a constant counterbalancing activity, each in part sustaining, each in part curbing the other.

f102^v S^t. Paul of Concupiscence: Rom 7:7–8: “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.”

Omniana, article Toleration: Omniana II § 102, an expansion of two notebook entries, CN I 1013, 1014.

inherent unrighteousness…of all Censorships, so rashly admitted by Fichte & German Philosophers: In a section of Das System der Sittenlehre (Jena and Leipzig 1798), Fichte attempted to resolve the conflict between the absolute freedom of conscience of the individual and the authority of church and state, both of which he recognized, the one as a corollary of his idealism, the other as a corollary of his statism. This he did by separating the two functions of scholars and servants of the state, inner integrity and public duty. As scholar, the thinker is utterly free (336): “Ich sage, Staat und Kirche müssen die Gelehrsamkeit als solche dulden.” (“I say State and Church must tolerate scholarship as such.”) But as teacher, preacher, and civil servant he owed a duty to the powers that be and was rightly forbidden by the state to utter his divergent views in the market-place. Coleridge noted that the seeds of tyranny are sown in this drastic distinction between the ideal and the real, the inner and the outer. Cf Fichte 337–8:

Tr: The civil servant and teacher should not be a mere craftsman but a scholar. According to this, he is both: but his conscience has the duty, according to the principles expounded above, to distinguish precisely in his behaviour. For where he is a teacher of the people, or a state official, he is not a scholar, and where he is a scholar, he is not the former. It is an oppression of his conscience to forbid the preacher to utter his deviant convictions in learned publications; but it is completely in order to forbid him to preach them from the pulpit, and it shows lack of conscience on his part, if he were but enlightened enough, to do so.

State and Church have the right to forbid the scholar to do so, and to prevent him from realising his convictions in the world of the senses. If he does so, if, for example, he does not obey the laws of the State, then he is rightly punished, whatever his inner thoughts on the matter may be; moreover, his own conscience should reproach him for it, for his action is immoral.

In the 1809 Friend Coleridge contended against censorship; see The Friend (CC) II 57–9.

4923 29.220 Body in the abstract…Matter. See 4835 f64 on the proper functioning of abstraction, and 4910, where the decline of Platonism is attributed to its obscure and in part erroneous exploration of Matter, and the frequency with which Platonists confounded Matter with Body; see there ff73–74.

τoπαγκοινον: “the common to all” or as Coleridge translated it below, “Universal” (spelling it πανκοινον). Cf 5110.

(Anschauung oder Begriff): See 4714 and n. Kant’s “Anschauung” is often translated “intuition”, but also “perception”. “Begriff’ is the common term for a generalization from sense experience; see 5374 f9^v” and n. See also Jacobi: “Es wird überhaupt nie genug erwogen, was für ein unendlicher Unterschied zwischen Bild und Sache, zwischen Begriff und Anschauung ist.” No XXI Allwills Briefsammlung: Jacobi Werke (3 vols Leipzig 1812–16) I 196; see 4815–4817 and nn above, and 5204 and n below. (Tr) “It is above all not sufficiently considered what an endless difference there is between image and thing, between concept and perception.”

Coleridge was here using the two contrasting German words as extensions and clarifications of the ways in which matter can be regarded, i.e. determinate, seen by way of Anschauung, “perception”, or indeterminate, thought of by way of Begriff “concept”. Cf the use of Empfindung and Gefühl 5432.

Lux=υis incorporea: “Light is an incorporeal power/force”. Cf a related discussion of “a Rainbow is a phænomenon—but not corporeal” in SM:LS (CC) 81 n 2.

4924 29.221 One main Object of my Work: The total body of his work? Op Max? AR? Probably the first; see the general statement in 5421 dated I Aug 1826. But if this is an 1822 entry, AR is a likely possibility; on 18 Jan 1822 Coleridge proposed to John Murray the incipient form of it, “The Beauties of Leighton”. CL V 197–200. In this letter there was a heated reference to “the late alarm respecting Church Calvinism and Calvinistic Methodism” as well as the inevitable “Dry Rot of ritual Socinianism”.

f116 “to be carnally minded”; Rom 8:7; cf 4618 where Coleridge translated it, “Understanding to be of the flesh”.

Grotian Verbo tenus: “as far as the Word”. Coleridge elsewhere condemned the tendency of Grotius and his followers to confine their rationalizing to the letter, although he thought they did so more intelligently than the Unitarians. See CN II 2640, CN III 3893 and nn; also below 5140n.

4925 29.222 Iagos: Coleridge’s stock example of the worst sort of self-interest; see e.g ShC I 53.

“Each man for himself and God for us all”: A saying as old as Heywood’s Proυerbs (1546); quoted also in 5153 and 5317.

4926 29.223 This appears to be a draft of a brief prose idyll now in MS in McGill University Library, alleged (in another hand) to have been written for Miss Eliza Nixon, a Highgate next-door neighbour (5428). She is referred to in verses that mention her gifts of flowers: PW II 1009–10; her name first appears in a letter of 31 Oct 1821. CL V 186.

the Evening Primrose…the Spring (Feder): See CN III 3320 and n, for Spring, Stahlfeder, CN III 3556 for the true Spring (Trieb feder und Bewegungsgrund) of human Actions, and especially CN III 4291 (The evening primrose—its suddeness—and irrevocability—the strange Feder = Spring); see also for a link with John Donne CN III 4291 n.

Though it obscures somewhat the sexual implications of the botanical imagery, the McGill MS makes plainer the intention of the entry:

Be aware, how you allow a causeless change to take place in your feelings toward a tried Friend: lest in making hollow another’s hope you undermine the foundations of your own Moral Being. Listen to an allegoric tale. It has brevity at least to recommend it.

Once on a time, I beheld a Flower of late Summer, the fairest Daughter that ever Late Summer brought forth: and I saw a large Dewdrop fall on her; on this fair Flower, I mean. How gladly she seemed to welcome the Stranger glittering Stranger—she drank in lustre and from his Light and renewed her fragrancy in his Freshness. Surely, she loved him—yea, in the pit and central Cell of her Petals she found a place for him wherein to rest. But ah! fair is too often fickle. And whether it were, that Joy in full Dress is wont to have Satiety for his Train-bearer, or that even on the purest Brilliants Custom will breathe a tarnish, I know not. But so it was, that after a while the Flower began to feel her inmate as a Weight, or (to say the least) as little better than some superfluous Chance-mote from the sweeping Water-pot, as the menial Gardiner passed by strode onward.

And now I marked a Zephyr passing by, and that he stopt for a moment, and wheeling fluttered round her: and the Flower felt a reawakening of an almost forgotten life in his freshness, and his murmur sounded so like the Prologue to a Lovesuit, that hastily and eagerly bowing and bending forward to listen after him, the Dew-drop was flung out from his Cell, and soon exhaling rose up in an invisible Vapor. Nevertheless, he hovered over the beloved Flower, and strove but strove in vain to intercept or quench the parching Shafts of Noontide, that too surely smote her in her loveliness. Ah! (lamented he) the condensing Power of sober Evening will come for me! Once again I shall descend, and fain would I descend on thee, O Flower!—Yea, on thy Petals will I rest, wan tho’ they be, wan and lustreless. But I shall fall, as a Tear, to mourn what I can no longer restore!—S.T.Coleridge—Ramsgate Nov^r 21

The date was poorly written at the bottom of the sheet; Coleridge was in Ramsgate in every November from 1821 to 1828.

4927 29.224 The ink is unlike that of the preceding entry, heavier and darker.

Kittenracts: See CN I 412 f25^v.

the overture to Mozart’s Tancredi, from a Musical Box: The slip would have embarrassed Coleridge, who admitted technical ignorance of music but prided himself on preferring Mozart, Beethoven, and Purcell to the “nonsense verses” music of Rossini. TT 5 Oct 1830. See also Inq Sp § 178. Rossini’s two-act opera, Tancrède, based on Tasso’s Jerusalem Delivered and Voltaire’s Tancrède, was first performed in Venice in 1813, in Munich in 1816; it was an immediate success, being full of lively easy melodies. The box Mr Gillman bought was therefore a contemporary one. At the time, “the musical box was the only form of automatic music available to all. The early ones played operatic selections almost exclusively…. Good ones were expensive and in England they were bought by upper and middle classes who appreciated Donizetti, Rossini, Mozart, Weber, Verdi…” John E.T.Clark Musical Boxes (3rd ed 1961) 19–23.

4928 29.225 In Inq Sp § 199. The appearance of ink suggests a date with 4927.

Truths of Reason: In the Kantian sense of Reason, intuitions of e.g. ideas of God, free will.

Quis…dixit: “Who said it?” “What did he say?”.

4929 23.34 f28 Genesis…of physical Powers abstractly contemplated: Cf the reference to the transcendent or genetic philosophy in CN III 4225 and the polar diagram in CN III 4226 where the NS axis corresponds to the Line of Being while EW=Surface of Becoming, and their intersection at the centre of the circle is the Neutrant, or the indifference or synthesis of the four circumferential powers. Cf CN III 4420 f20^v and see an earlier statement about polarity in The Friend (CC) I 94. The two lines and their intersection may also be conceived as Thesis, Antithesis, and Synthesis respectively, as in CN III 4418 f14^v.

Power…Sphere…Existence: The diagram is perhaps an assertion within the broad tradition of Newtonian dynamism that matter exists by virtue of its powers, and is limited by the extent of their sphere of action. See Coleridge’s early interest in this subject in CN I 93.

Resistance…Non-resistance…Force: Possibly related to Cole-ridge’s reading of Kant’s Metaphysische Anfangsgründe der Naturwissenschaft (see 4621 and n). Though Coleridge’s diagrams scarcely needed any post-Newtonian hints, they may owe something e.g. to Kant’s first chapter, on “phoronomy”, where he considered matter as the movable in space (Coleridge’s Diagram III), and to the second chapter, on “dynamics”, where Kant explained how matter fills space by its moving force, which resists the motion or penetration of other matter (Coleridge’s Diagram II).

Corollary, Motion in its relation to the human perception: Kant’s third chapter considered motion as “mechanics”; in the fourth, “phenomenology”, motion or rest are said to be determined merely by the mode of representation to the senses, i.e. as appearance. For a similar if more elliptical deduction with reference to the esemplastic and image-making Faculty, with no evident link with Kant, see CN III 4176, 4244 and n.

f28^v VI Centripetal…Centrifugal…Globific: Coleridge may have been attempting here to put in diagram form Kant’s general observation at the end of his fourth chapter where he discussed circular motion, involving centripetal and centrifugal forces in relation to gravitation.

VII Magnetism…Electricity…Galυanism: Corollary: Coleridge here pursued the cosmogony sketched in CN III 4226 and in so doing combined the Kantian elements with Steffens’s polarities (see 4776n) to form a step-wise hierarchy of powers, although his comments on the pertinent pages of Steffens are highly critical, especially of Steffens’s lack-logic.

Steffens in his Grundzüge 41–9 esp 45–8 discussed the magnetic and electrical poles at great length:

Tr: In experimental physics, where it appears at its purest, the relative dominant Finite in the existing line, or in the magnetic axis, is called carbon; and when cohered, where it appears in itself as the densest of all materials, as diamond. The Ancients characterized this northern principle more exactly and meaningfully by the element of earth.

In experimental physics, where it appears at its purest, the relative dominant Infinite in the magnetic axis is called nitrogen; it demonstrates the non-coherent or expansive side of the magnetic line, and forms the nature of earthly air. In general, nitrogen represents the less coherent southern pole of the globe. The ancient inquirers into nature significantly characterized this southern principle of the earth by the element of air.

The mass of the earth is formed by neither the one nor the other principle, but by the identity of both. This mass is to be found at its purest and most genuine where the north-south opposition vanishes into the identical nature at its purest, and where the mass as such is most closely related to the absolute point of gravity. In this way, this of all earthly things shares most in the immobility of nature, and demon-strates both a maximum of gravity and a maximum of difference in contrast to light— this last by means of its opaqueness as well as through the earthly immortality of its true nature. These are the precious metals, which represent the purest indifference of earth that there is, and which by means of the baser metals approach closer and closer in the opposite direction, to the difference of the south-north principles.

In physics, where it occurs most, the relative dominant Finite in the developing line or in electricity, is called oxygen, and it represents the active attractive power on Earth….

In physics, where it appears at its purest, the relative dominant Infinite in the developing line is called hydrogen, and represents the active expansive power on Earth….

The indifference of the relative difference of oxygen and hydrogen is water itself….

Just as there is an indifference which has its opposite against it (whose lowest power is demonstrated by the precious metals and highest by water), so there must also be an indifference of the entire quadruplicity. Through this, what manifests itself by means of the identity of light and gravity as the Absolute, is revealed in nature itself as indifference. That is, a general reconciliation of all differences, an intuition by means of which everything becomes one…. This occurs in warmth. Hence the strange, mystical, never wholly explained nature of warmth; hence its profound relatedness both to gravity and to light.

f29 a globe (as the exponent of Gravitation): See 4530 and n.

four Poles…Magnetic Poles…and…Electrical Poles: Cf Hansteen’s four geomagnetic poles in 4781 and n. But here the polarities being discussed are chemical and physical, which Steffens connected in the passage quoted above and in the first part of his Beyträge entitled “Beweiss, dass Stickstoff und Kohlenstoff Repräsentanten des Magnetismus im chemischen Process sind”. Yet Coleridge’s use here of the terms Astriction (Astringency?), Appropriative attraction, Dilation, Negative Magnetism, reminds us that his polarities probably began with Böhme; see CN III 4359 and n; also 4456 and n.

On positive and negative Electricity see 5248 and n.

Lux ligata, fixa, absorpta: “Light bound, fixed, absorbed”.

The Combustible…the comburent or combustive: Cf a note Coleridge wrote on a flyleaf of his copy of H.C.Oersted Ansicht der chemischen Naturgesetze, durch die neueren Entdeckung gewonnen (Berlin 1812):

All bodies divided chemically into Combustive, Combustible, and Neutral, or Acids, Alkalies, and Salts. But I cannot with my present knowlege of Chemistry see the advantage of this division; and it strikes me as an objection to it, that it confounds the substantiative Forces with the modifying by directing the whole attention to the Latter.

Was the entry later than the marginal annotation, and did Coleridge come to see a value in the division? (But see a later entry, 5405 and n). He presented his own correlation of substantive and modifying forces in 4555; see also CN III 4420 ff19^v-20^v.

The common base of Hydrogen and Nitrogen: This was a favourite speculation of Davy (T.H.Levere Affinity and Matter 46), dating from as early as 1802 and often returned to over the years. Similar ideas are found in the writings of J.W.Ritter, chemical hero of the Naturphilosophen in Jena, to whom Coleridge referred with respect in TL 57, 71.

f29^v “plant-like”; εντομοειδες: “insect-like”; ιδιοξώικον: “peculiar to animals”. On these terms see 4862, 4886, 5446 and nn.

In these diagrams VIII and IX, though the terms were widely used in the literature of Naturphilosophie, it is likely, in the context of the argument here, that Coleridge was thinking in particular of Steffens Grundzüge 71:

Tr: Sensibility, irritability and the faculty of reproduction are real neither with respect to the total organization, nor to the undivided spheres of the organism; the reality is the identity of them all.

For an elaboration of this part of Coleridge’s scale of powers, see TL 59: “reproduction, corresponding to magnetism, irritability to electricity, and sensibility to constructive chemical affinity”. See also ibid 93. Throughout this entry, a comparison with the scheme in CN III 4226 is useful.

A new, higher & heterogeneous principle…must descend: More fully explained in 5150, where the same quotation from Gen 1:26 is referred to.

the completing & unifying Decad: Cf CN in 4420 fI9^v and n.

f30 Gravitation…Light…Integral Bodies: Gravitation and light were included by Coleridge to facilitate his philosophical exegesis of Genesis I. See CN III 4418, 4420 and nn, and 4556 and 4558 below. The insertion of gravitation and light between VI and VII at least as a Corollary to the VI^th enabled Coleridge to make the transition between Ideal and Cosmic (potentially substantive) powers, and at the same time to preserve his Decad.

The co-inherence or perfect Union of the Powers of Light and Gravitation can only be realized as the Sun, or Central Body of a System: Cf Steffens Grundzüge 28: “The representative of the union of gravity and light is the Sun”.

Light in the serυice of Gravitation is Color: See also 4855, 5144, 5290, 5446 and nn. Cf Steffens Grundzüge 53:

Tr: As oxygen and hydrogen indicate the degree of divergence under the power of gravity, so colours indicate the degree of divergence under the power of light, in such a way that the red side of the prismatic pattern shows the oxydisable side, that is, the side diverging to the East, while on the other hand the violet side shows the de-oxydisable side, that is, the side diverging towards the West. Anything on Earth present with a minimum of divergence under the power of gravity, demonstrates its differentiation from light by reflection as brightness; what represents a maximum of divergence demonstrates the identity with light by transparency; the colours oscillate between both. Where in the course of oscillation the East-West line momentarily has the upper hand to a maximum degree, the Eastern principle bursts forth as flame under the power of light, and the Western principle bursts forth as water under the power of gravity; and after this process of indifferentiation, the divergent body reverts more or less to the scheme of the line.

Sound is volatile Metal…the Soul of Metal: Cf sleeps in the metal 4984 f89^v; see also 4843 ff118–117^v and n; and the letter to Tieck [4 July 1817] CL IV 750–51, and the one to Tulk Sept 1817 CL IV 771, 773; also the annotations on Böhme Works I I 43: CM I.

f30^v Call the principles akin to Light, Oxygen, Chlorine, &c, photöid: Steffens Grundzüge 53 indicated a correlation between colour and the power of light, which (ibid 41) corresponds to the W-E polarity. Now oxygen is E, hydrogen W (47–8), and thus there is a relation between the power of light W-E and the oxydisability of substances corresponding to the same degree and orientation of power. Oxygen, chlorine &c, being strong supporters of combustion, i.e. East, are also strongly under the Potenz der Schwere (“power of gravity”). Coleridge’s argument here is close to Steffens’s (but cf 5155). According to Lavoisier’s chemistry, supporters of combustion like oxygen were rich in caloric (see 5144), but Davy and Beddoes at the turn of the century both considered that such substances were rich in light. Davy accordingly called oxygen gas “phosoxygen”. Coleridge at that time (1799) surely learned of these speculations from one or other of their authors.

photöid is not in OED (but phytoid is). It is equivalent to akin to light, From

τò “the light-resembling [principle]”. Coleridge may have invented the Greek word also, rather than acquired it from e.g. Plotinus; cf this entry above (f29^v) and 4886 above for similarly constructed words, and πνροειδες in CN III 4244.

double Attraction: This is a technical term for the play of forces of affinity in e.g. double decomposition; it was used e.g. by Thomas Beddoes in his translation of T.O.Bergman, A Dissertation on Elective Attractions (1785) 18.

in real Things, all the primary Powers are present in each Thing… DCBA. &c &c: Cf CN III 4420 f19^v: “There are four ideal Elements: pure Carbon, pure Azote, pure Oxygen, and pure Hydrogen….” Steffens Grundzüge 58 makes a similar point: “The whole quadruplicity is active in any chemical process.”

f31 Gas Lights in the London Shops: The Gas Light and Coke Company, chartered in 1812, provided the first public supply of gas in 1813. Lighting in shops, taverns, and large houses became a public service about this time.

f31^v Who ever attended a first course of Chemical Lectures: Coleridge recorded his own excitement at Davy’s first public lectures in the Royal Institution in CN I 1098, 1099.

The particular chemists he refers to here all appear in various entries in this volume, except James Parkinson; he compiled The Chemical Pocket-Book; or Memoranda Chemica: Arranged in a Compendium of Chem-istry: With Tables of Attractions, &c. Calculated as well for the Occasional Reference of the Professional Student, as to supply others with a General Knowledge of Chemistry (1799). There is in the BM a copy of the second edition (1801) with the names “H.Medlock J.H.Beech STC” on the title-page. It is doubtful that the initials are in Coleridge’s hand. There is one MS note, not by him.

James Parkinson’s more interesting work, Organic Remains of a former World (3 vols 1804, 1808, 1811) was the first modern attempt at palaeontology in English; its approach was through chemistry and mineralogy, and Coleridge could have associated it with the works of others he mentions. Parkinson would have been to him an attractive expositor, for he was a rather Beddoes-like character, interested (a surgeon) in the health of the poor and of children, and with views sufficiently radical socially to be a member of the London Corresponding Society in 1795, and to write in vindication of it. He did much original research, including a paper on “the shaking palsy”, which came to be named Parkinson’s Disease.

(Shakespear’s) Theseus: A Midsummer Nights Dream V i.

so Water and Flame, the Diamond, the Charcoal: See CN I 1098 f28^v and above, 4751.

(Turn to the Friend. V. III. p. 174.):

This is in truth, the first charm of chemistry, and the secret of the almost universal interest excited by its discoveries. The serious complacency which is afforded by the sense of truth, utility, permanence, and progression, blends with and enobles the exhilarating surprise and the pleasurable sting of curiosity, which accompanies the propounding and the solving of an enigma. It is the sense of a principle of connection given by the mind, and sanctioned by the correspondency of nature. Hence the strong hold which in all ages chemistry has had on the imagination. If in SHAKSPEARE we find nature idealized into poetry, through the creative power of a profound yet observant meditation, so through the meditative observation of a DAVY, a WOOLLASTON, or a HATCHETT:

——By some connatural force, Powerful at greatest distance to unite With secret amity things of like kind,

we find poetry, as it were, substantiated and realized in nature—yea, nature itself disclosed to us,…as at once the poet and the poem.

The Friend (CC) I 471.

f32 only by meeting with, so as to be resisted by, another does the Soul become a Self: See CN I 1679; CN III 4007, 4186, 4632, 5115 f110, 5280 f10^v foll

f32^v αυτοπατωρ, αυτουιος: Of the Greek Platonists using this phrase, Coleridge could be thinking of Iamblichus De Mysteriis 8.2 where the words have the meanings he adumbrates. “There is one God who is before those things which truly have being, and before the principles of universals, even prior to the first God and King; he abides unmoved in the solitude of his oneness, for neither does the intelligible nor any other mingle with him; he is established as model for the godhead which is its own father and its own offspring and is truly good.” But cf also Chap XII BL (CC) I 285–6 and CN III 4189 where similar quotations from Synesius Hymn III (υar) appear.

See also on this theme of generation—constituent power→ product→ function; the Father→ the Son 5248 where the transfer to the physics of production is also made in terms of attraction+repulsion, gravity, electricity, and the interpenetrating of powers. See also 4538 and n.

Magnetism, Electricity and Galυanism: See 4974 and n.

neither+nor−E[lectricity] acts by itself…they penetrate into the Depth—become Galvanic: This is the final stage in Schelling’s construction of matter as in 4974 and n. See 4639 f22^v, 4640 f23 and nn; also 4515, 5167 and nn.

4930 25.68 Coleridge here turned his notebook around to use the pastedown on the back cover, i.e. f141, a small space having been left at the top of it when he wrote CN III 4327, and several other pages which he now filled. The book, already having been used from the other end, ff141–92^υ (for entries 25.69–25.94 in CN III 4327–4331, 3589–3607, 3421–3422), Coleridge c 1817 renumbered 93 pages, (then blank) from the back, so that some of them bear two page numbers.

The pencilled entry provides an unusual scrap of record-keeping. To follow Coleridge’s list of numbers of Blackwood’s:

No 42: (Sept 1820) VII 628–31: Identified on the Contents page as “Note from Mr Morris, enclosing a Letter from Mr Coleridge on the Sorts and Uses of Literary Praise”, the note was signed “Peter Morris”, pseudonym for J.G.Lockhart; the Letter 629–31 (not in CL), begins with phrases that establish, if evidence were needed, the autobiographical character of entry 5435.

No 31: (Oct 1819) VI. The October number in 1819 contained no article designated as Coleridge’s, either in the Table of Contents or by signature, nor does anything in this number appear to have been written by him. The first article is the Third of a series of “Essays on the Lake School of Poetry”, and is about Coleridge (3–12) by [?Lockhart]. It is laudatory, especially of the Ancient Mariner and Christabel.

No 56: (Oct 1821) X 243–62 “Letter from Mr Coleridge. Selection from Mr. Coleridge’s Literary Correspondence with Friends and Men of Letters”. Letter I From a Professional Friend [signed] J.L.; Letter II In Answer to the Above (largely on words, subject and object, etc); Letter III To Mr. Blackwood. Letter Iv To a Junior Soph, at Cambridge. Letter v to the Same. For reasons unexplained the only one of these Coleridge letters to appear in CL is Letter III: CL V 166–71.

No 32: (Nov 1819) VI 196 Fancy in Nubibus, a Sonnet composed on the Sea Coast; 197–8 “Character of Sir Thomas Brown as a Writer”. This article, sent with a letter to the Editor signed G.J.[James Gillman], was originally an annotation on Thomas Browne. See CM under Browne.

No 50: (Jan 1822) XI 3–13:

Sundry Select Chapters from the Book of the Two Worlds, Translated from the Original ESOTERIC into the Language of the Border Land: Comprizing the Historie and Gests of MAXILIAN, agnominated COSMENCEPHALUS, and a CousinGerman of SATYRANE, the ICONOCLAST—a very true Novel founded on Acts, aptly divided and diversely digested into Fyttes, Flights, Stations (or landingplaces) Floors and Stories— Complete in Numeris, more or less.

The title is followed by two mottoes and this heading:

Epistle Premonitory for the Reader; but contra-monitory and in reply to Dick Proof, Corrector.

This article is not undersigned but is attributed to “Mr Coleridge” in the table of contents and says in a concluding editorial note:

[We must take MR COLERIDGE as he chooses to offer himself. We certainly expected to have had a great deal more of this article for the present Number, when we sent the MS. to our Printer; but we suppose it may very safely be taken for granted that nobody will complain of us for opening our monthly sheets with a fragment indeed—but such a fragment as we are sure nobody but Mr Coleridge could have written.

In case there should be any reader of ours unfortunate enough never to have read Mr Coleridge’s FRIEND, we strongly advise him to betake himself to that singular Storehouse of scattered genius, and make himself master of the beautiful letters in which the early history of Idoloclastes Satyrane’s mind is displayed. He will then come with infinitely more advantage to the Historie and Gests of Maxilian, and their rich Prologomena.

Mr Coleridge will be behaving himself “something amiss”, if we have not the continuation of these “Select Chapters” ere next month.

C.N.]

4931 25.103 Nöus and Antinöus: a dialogue: From f100^v (What do you call Mysticism) down to f99^v (merits the name of Fanaticism), the material here was incorporated var in AR Conclusion 381–2. See also on Mysticism C&S (CC) 165–6. The whole entry, omitting cancellations and with some minor editorial doctoring, was published with annotations by EHC in The Monthly Packet or Evening Readings for Members of the English Church ed Charlotte M.Yonge and Christabel R.Coleridge N.S. II (Jul-Dec 1891) 377–85. EHC speculated on the identity of Antinöus, inconclusively, translating the Greek word as “of different mind” adding, “but here it must stand for the natural and common as opposed to or compared with the enlightened reason”. He dated the dialogue 1817–23.

f101^v the Whole Duty of Man: A popular devotional work first published in 1658 and sometimes attributed to Richard Allestree, as well as to various other 17th-century authors. It contains severely authoritarian ethical injunctions, and went through 23 editions between 1659 and 1714. See CN III 3785 and n.

outlandish: punning on the German ausländisch, “foreign”.

f101^v Fluxions…Calculus…Leibnitz: See 4775 and n. Landen initiated an analysis of mathematical functions carried further by Lagrange.

Landen: John Landen (1719–90) published two works on The Residual Analysis: A New Branch of the Algebraick Art (1758) and (1763). He tried to substitute a purely algebraic system for the calculus of fluxions. He was not Scottish, but a native and resident of Northamptonshire.

Le Grange: Joseph-Louis Lagrange (1736–1813), one of the great original mathematicians of all time, wrote a Théorie des fonctions analystiques (1797) and Leçons sur le calcul des fonctions (1804). It is not known who affixed the epithet transcendental to either, but he himself thought he had developed the true metaphysics of the calculus. His algebraic, abstract way of regarding functions was prophetic of things to come.

Cheerer: EHC referred the expression to [Chap 24 of] Scott’s Guy Mannering. where Dandie Dinmont’s befuddlement in consequence of “twa cheerers” is portrayed.

Lee’s rapturous Lines: See CN III 4073n where the six lines are quoted from the Ottery Copy Book, now in VCL, except that iniquity there flows green, not blue, and that Northern S[eas] here are “lees” there. The lines appear to be Coleridge’s anticipation of surrealism in verses facetiously attributed to Nathaniel Lee, but really taking off from some anonymous lines; see The Faber Book of Comic Verse compiled by Michael Roberts (1942) I. Attributed to “Anon 1617” they appeared var in A Nonsense Anthology collected by Carolyn Wells (New York 1902) 16–17. In a letter of 14 Sept 1828 to Isaac Watts, Coleridge referred to his lines as “a pretended fragment from Lee”.

f100^v Such a man I call a Mystic: As e.g. Jacob Böhme? Swedenborg? In C&S (CC) 165 Heraclitus (cf CN III 4351), Plato, Bacon, and Leibnitz were called “Mystics in the primary sense of the term; Iamblichus and his successors, Phantasts”.

f100 ENTHUSIASM: Frequently contrasted with Fanaticism by Coleridge, the main difference being that in his view the former suffers from false images merely, the latter from false feeling; the former tends to the solitary, the latter to association and proselytizing; see CM I, a marginal note on Walter Birch’s Sermon on…Infidelity and Enthusiasm (1818). See also an interesting note on Kant’s “Beobachtungen über das Gefühl des Schönen und Erhabenen” in Inq Sp § 113.

f99^v Cave of Trophonius: See Lect 2 P Lects (CC) f40 and Ch XIII BL (CC) I 302. Trophonius was a Boeotian god, the oracular god of Lebadea, near Thebes, much reverenced. After an elaborate ceremony, the inquirer was said to be sucked down into a deep underground cave for the revelation; as recounted by Pausanius 39:4, 40, and by Plutarch De genio Socratis: Moralia 590 B foll.

f99 Mystes: See also C & S (CC) 165.

f98^v the Etymon Mυο, μυω, μυσω: Coleridge gives a roman transcription and the future of the verb “to close”; see 4832 f59^v and n.

f98 μετ’ ομμασι μυομενοις: As Coleridge translates it, with closed eyes.

μετα χειλεσι μυομενοις: Again Coleridge translates, with closed lips.

f96 D^r——who has discovered, that the Mind is a Secretion of the Brain: The references is possibly to William Lawrence Lectures on Physiology, Zoology, and the Natural History of Man, who in his second lecture, at the Royal College of Surgeons in 1818, had advanced a theory of life to which Coleridge objected (see 4518 f93^v and n, and TL 34 and passim). In his fourth lecture Lawrence said:

The same kind of facts, the same reasoning, the same sort of evidence altogether, which shew digestion to be the function of the alimentary canal, motion of the muscles, the various secretions of their respective glands, prove that sensation, perception, memory, judgment, reasoning, thought, in a word, all the manifestations called mental or intellectual, are the animal functions of their appropriate organic apparatus, the central organ of the nervous system.

Lectures (1819) 104.

f96 Corinthian brass: An alloy of gold, silver, and copper used especially for fine works of art.

f95^v Sancho Panza…after his return from the Empyrean: Don Quixote Pt II Chap 42 tr Charles Jarvis (1809) IV 38–41. See CN III 4503 and n.

f94 Know thyself: Juvenal Satires XI 27; see SM:LS (CC) 79 and n5 for numerous uses by Coleridge of the maxim.

The proper Study of Mankind is Man: Alexander Pope An Essay on Man Epistle II lines 1–2.

Abraxases: OED gives abraxas as a cabalistic word used as a charm carved on gems—e.g. Warburton’s Divine Legation of Moses II (1738–41) II 158. Cf 4832 f61^v and n.

4932 25.104 Bacon’s De augmentis scientiarum Bk I is quoted in this entry, where Coleridge began transcribing from Bacon’s earlier English version Of the Advancement of Learning (Mallet 1740) II 432 and turned from it in distaste to the Latin (Mallet I 43– 4).

In the second paragraph he followed Bacon’s Alius error…sectarum, and then substituted, et δογματων=systems of philosophy, for Bacon’s “atque haeresium veterum”; after obtinuisse he omitted “posthabitis aliis”; after rejectionem he wrote recte et jure instead of Bacon’s “amissis et” before obliteratis; he inserted, as an afterthought, <hujus quidem seculi> omitted between quam and solidum Bacon’s “quod”, wrote et alte for Bacon’s “atque alte”. He omitted the final sentence in this paragraph and Bacon’s next two paragraphs in toto.

Coleridge’s third paragraph takes its first ten words from Bacon (44) but Bacon after intellectus continues: “humani, unde homines abduxere se a contemplatione naturae, atque ab experientia, in propriis meditationibus &c ingenii commentis susque deque voluntates” for which Coleridge substituted quem singuli homines sibi proprium habet; in the next sentence, Coleridge substituted profundis et sanæ mentis for Bacon’s “sublimibus & divinis” before “philosophis”. In the following sentence Bacon reads, for Coleridge’s mundi, “creaturarum”.

Some of Coleridge’s alterations in the text seem not very significant. The following translation is taken in part from Bacon’s English version in the Advancement of Learning but with Coleridge’s changes in the Latin—additions or variants—shown in boldface.

Alius error…agens:

Another error (that hath also some affinity with the former) is a conceit that of all sects and dogmas (=systems of philosophy) after they have been shaken out and ventilated, the best hath still prevailed; so as if a man should begin the labour of a new search, he were but like to light upon somewhat formerly rejected, and by rejection rightly and properly brought into oblivion—as if the multitude or even the wisest <at least of this generation> for the multitude’s sake, were not ready to give passage rather to that which is popular and superficial than to that which is substantial and deeply rooted.

Alius error…ascendere:

Another error hath proceeded from too great a reverence and a kind of adoration of the mind and understanding which each man has proper to himself. Upon these men of opinion and intellectualists (so to speak) which are (notwithstanding) commonly taken for the most profound and sane philosophers; Heraclitus gave a just censure, saying: “Men sought truth in their own little worlds, and not in the great and common world.” For they disdain the alphabet as it were of nature and the primer book of God’s works, whereas if they did not they might perchance by degrees and slowly, after simple letters and syllables, come at last to ascend to the fluent reading of the text and volume itself of the world.

Huic υero…scientiæ: (This precedes the paragraphs above in Mallet’s edition p 44.)

Another error is opposed to this one namely that after the distribution of particular arts and sciences into classes men have abolished universality of thought and philosophia prima: which is most destructive of the development of doctrines. Surveys are made from towers and high places; neither is it possible to discover the more remote and deeper parts of any science, if you stand but on the level of that same science.

Of the Advancement of Learning: Works (ed Mallet 1740) II 32 υar. A favourite passage; see CN III 3244 and n.

accuracy in words…as we have already more than once affirmed: In fact in almost every prose work he wrote: see e.g. below 5388, 5400.

et rerum conceptarum et facultatis conceptricis: “both of the things conceived and of the faculty of conception”.

The locus classicus for Coleridge’s discussion of Bacon as a British Plato is Essays VIII and IX of the Essays on The Principles of Method in The Friend (CC) I 482–95.

intolerant of useless subtlety, and wriggling υermicular cavillations: More vivid than Bacon but based on Of the Advancement of Learning where Bacon wrote that just as there are many good substances which “putrify and corrupt into worms”, so learning may “dissolve into…vermiculate questions” (Mallet II 428); “υermiculatas quaestiones in De Augmentis (Mallet I 40).

qui quæstionum minutiis rerum frangunt pondera: Bacon’s phrase for the Schoolmen in De Augmentis (Mallet I 40), and in Of the Advancement (Mallet II 428), where he is applying words used of Seneca. At I 41 he uses the words scrupulos and captiunculas, which Coleridge applied to the Schoolmen. The entry breaks off in mid page and mid sentence.

4933 60.12 Chandlers and Delany’s: Samuel Chandler A Review of the History of the Man After God’s Own Heart (1762) and A Critical History of the Life of David (2 vols 1766) which defend this description of David, despite his serious moral lapses, on the grounds that he was a man who could repent; [Patrick Delany] An Historical Account of the Life and Reign of David, King of Israel (2 vols 1759) also supports this view (against Pierre Bayle) on similar grounds.

et centum aliorum: “and a hundred others”.

as in Jael: Judges 4:15–32 and 5:24–30 give the story of Jael’s murder of Sisera. In Letter IV CIS 43–4 the same criticism of literalist palliators is made, more specifically.

a man after God’s own Heart: Acts 13:22, 1 Sam 13:14.

f22 a man strictly orthodox: The Hebrew expression in 1 Sam 13:14 is aish kolabobo, “a man after his [God’s] heart”, usually interpreted merely as “pleasing to him/one whom he wished”. For Coleridge’s view that ancient Israel was chiefly a political rather than a moral regime see 4562 and n.

M^rs Trimmer’s Sacred History: Mrs [Sarah] Trimmer Sacred History, Selected from the Scriptures; With Annotations and Reflections, Particularly Calculated to Facilitate the Study of the Holy Scriptures in Schools and Families (6 vols) went into many editions. No copy of the 7th has been located; the following is taken from the 8th (1824). In III 142–6, § xxii “A Retrospective View of the Life of King David, as the Man after God’s own Heart”, this expression was applied to David as “one who would never forget that he had received his authority from the Lord, and was bound to govern agreeably to God’s commands”; though he was “a great offender against the moral law”, his penitence and fidelity were what pleased God; basically he was a good man. Mrs Trimmer cited Delany’s Life of David for favourable parallels between David and other heroes of antiquity.

4934 60.13 For Coleridge elsewhere on the descent of languages and of peoples, see also 4693, 4697, 4818, 5136.

the Cement: As in 5136 f133^v, the inflexions.

French…least powerful but most perfect of the modern European languages: A more than usually temperate statement; cf CN III 2598 and n, and The Friend (CC) I 46, II 45.

f23 Johnson: On the deterioration of English prose style since Johnson, see CN II 2407; on Coleridge’s tendency to disparage Johnson, see CN III 3321n, 3646.

for in the Latin the Eng. yields to the German: A slip for in the latter the English yields to the German?

The German is the full-grown Gothic…: Cf Friedrich Schlegel Ueber die neuere Geschichte (Vienna 1811) 138–9, where in his sixth and seventh lectures “Vom deutschen Kaisertum” à propos the earliest literary monument in the Gothic language, Bishop Ulfilas’ translation of the Gospels, Schlegel points out that the Gothic is the foundation of modern German.

conquered and here denizened the Latin & Romanesque: Schlegel’s discussion of language (41–150) takes place in the context of the conquest of Rome and the assimilation of Roman culture by the invading Goths.

the rough Compeer of the Greek: Schlegel also maintained that in the provenance of vocabulary, structure of words, and elegance of grammar, German shows a more than accidental resemblance to the sophisticated languages of the ancient world—Greek, Persian, and Sanskrit.

f23^v Steffens & Schlegel make the German and the Scandinavian two kinds: Cf Steffens in Die gegenwärtige Zeit…(Berlin 1817) I 10

Tr: The Scandinavians were ancestrally akin to the Germanic people. Their languages have a common source and the more deeply one is able to get at the earliest steps of their respective development, the more obvious the relationship appears…. A puzzling but continuing difference, whose source is to be sought in the first and earliest development, exists in the primitive Germanic and has remained, separating the Scandinavian languages from the German.

Schlegel (139), on the whole more tentative in argument than Coleridge makes him out to be, raises the question whether the Gothic language of Ulfilas’ translation is better ascribed to Swedish or to German:

Tr: The Swedish, and especially the Scandinavian nation and speech, and the German were originally one and the same. Every document falls exactly in the time when the German nation migrating to more southerly dwellings, cut themselves off from the main stem [i.e. the Germanic], and this led to the development and separation of the German speech, which if I may say so, is at one and the same time a sister and a daughter of the Scandinavian or old Swedish… . Our German speech is recognizably a mixture from two very different dialects, the high German and the Low German. The latter…according to the opinion of all authorities on language, the older, more primitive dialect.

while I make the Gothic the Radical: See CN III 4384 f157^v; TT 24 Feb 1827; Lect 8 P Lects (CC), f356 foll. For what Coleridge means here by the Radical, see 4866 f59 and n. On his general view of the races of mankind, see 4548, 4668 and nn. A long note on Blumenbach clarifies his approach; see CM I under Blumenbach, a note on the front flyleaves of Über die natürlichen Verschiedenheiten im Menschengeschlechte.

Japetic, i.e. those spoken by the descendants of Japheth, the third son of Noah, generally speaking the Indo-Europeans.

Marcomanni…Alemanni: Two ancient German tribes of Suevic origin, much in conflict with the Romans until they settled c A.D. 500, the Alemanni in what is now Alsace and N.Switzerland and the Marcomanni in Bavaria.

the Celts…perkeltides: The play with the Celts is on protoxides and peroxides, protoxides being chemical compounds with a low oxygen content, peroxides with a high oxygen content. The Franks were in early times proto-Celtides, i.e. slightly contaminated with Gallicism but became in time, as now perkeltides, per-Celts, highly Celticized, their strong German characteristics overlaid by their volatile French ones. Schlegel (120, 124) on the other hand portrayed the Merovingian Franks as contaminated by Roman harshness. Coleridge’s reference to Louis XIV (the Great), who expanded but impoverished France in four aggressive wars, emptied his treasury, drove thousands of Huguenots from France, and is thought by so doing to have created the climate for the French Revolution, is another instance of Coleridge’s way of relating a variety of elements to one another.

4935 21¼.120 The entry seems to be an attempt to link New Testament phraseology to Coleridge’s speculations on Life and Individuation as he did also in 5377.

“soul”; also used to differentiate the individualized soul from the more generic essence of being, designated spirit, as in Heb 4:12. See 5377. Here it is used, however, to indicate the natural rather than the spiritual man.

“sensual wisdom”.

S^t James (3:15) reads in AV: “This wisdom descendeth not from above but is earthly, sensual, devilish”.

ανθρωπος ψυχικος: (AV) “natural man”: I Cor 2:14. NEB has “unspiritual”.

συνεσις της σαρκος: “wisdom/understanding of the flesh”; not a New Testament phrase, but Coleridge seems to be equating it with the carnal “mind of the flesh” of Rom 8:6–7; cf 4618, 4924 and nn.

Vis υitæ: “life Force”.

substant…Substans: See 4679, 4886 and nn.

formative Nisus: On nisus formativus see CN III 3744n.

psychal: “rare” OED, where the first use is dated 1844.

Self-consciousness—and the Substans ψυχικον so potentiated becomes truly the Understanding: See also 4679, 4929, 5222, 5243 and nn. And On the Prometheus of Aeschylus: LR II 353–4.

Law spoken of by St Paul: Rom 2:14–15, CN in 3744 and 3840nn. Cf 5203.

ανθ [ρωπος] πνευματικο[ς]: “spiritual man”; I Cor 2:15.

ανθρωπος “devilish man, devilish wisdom”; James 3:15 (see above). Coleridge altered his word for “devilish”, to use James’s.

4936 23.59 The words could have been written at any time at the top of the page and have no obvious relation to other entries.

4937 29.226 Coleridge had been trying to find funds for DC’s Cambridge education: see above 4593n; also CL IV 755, 951; CL V 54–5, 209, 361 and n, 387, 390, 426–7, 526–9. On 23 April 1823 Coleridge wrote urging Derwent “forthwith” to send the requisite Certificates”. CL V 272. DC was apparently careless, or cavalier; yet he held Exhibitions from both the Goldsmiths and the Mercers Company. He had two halves (£20) from the latter, Nov 1822-Nov 1823. CL V 273n. See also CL V 272–3; see also 361 and nn.

3 for O[xford], 3 for C[ambridge]: The Court Book of the Goldsmiths Company, No 24 for 1821–7, shows that on 16 Oct 1822 the Wardens recommended three new Exhibitions for each of the universities, to be distributed annually in May. Each Exhibition was for a period of five years residence. On the date of Coleridge’s entry the Court met and elected Derwent Coleridge to a Cambridge Exhibition, placing him second of the Cambridge applicants though he had not written; nor does any written nomination from anyone else survive. He entered St John’s. Apparently Derwent did not intend to stay the full five years. A letter from St John’s College (14 Oct 1824) confirmed that Derwent took his BA degree in Jan 1824 upon which he left college and went to be an assistant in a school. See also 5113.

The Librarian of the Goldsmiths Company, Miss S.M.Hare, kindly provided the Court records and interpreted them.

4938 29.227 f115 M^r Fowell Buxton…M.P.: Thomas Fowell Buxton, M.P. for Weymouth 1818–37, was a spokesman for prison reform, abolition of the slave-trade, and other philanthropic causes; Coleridge’s objections are to his style, not his aims. His speech of 15 May 1823 required eighteen (uninspiring) columns of Hansard, and was more briefly reported in the daily papers; which account Coleridge was reading here is not known.

Deisidæmoniac: Not in OED; “god- or demon-fearing”, from the Greek.

Canning: George Canning was from 1822 Foreign Secretary in Lord Liverpool’s government. From early days Coleridge’s opinion of him was ambivalent; Pittite, anti- Jacobin (CN I 567), duellist with Castlereagh (CN III 3608n), but always recognized as a strong debater in the House, by 1822 he had temporarily won some ground with Coleridge by not participating in the attacks on Queen Caroline. But see also 5234 below, and 5402, which repeat some of the moral objections here to Canning’s wonted- Sophistry.

f114^v Multiυocal: OED cites Coleridge as the originator of this word in a marginal note on Hooker. See 5398 below.

f114 Winch’s Defence…on Bowyer’s Desk: Probably “Billy Winch” whom Lamb mentioned in a letter of 11 Oct 1802 to Coleridge implying that Coleridge had a liking for Winch and that Winch had a way of becoming a culprit. He went out to India as a cadet, became a lieutenant, and as Lamb said, learned “the language, & is thought a clever man. The Rogue was courting his Colonel’s Daughter, when my informer last heard of him. He had not any encouragement from the family…” L Letters (1976) II 78.

If this entry describes the cigar episode Lamb referred to in “Christ’s Hospital Five and Thirty Years Ago” (L Works II 14–26), then Coleridge here identifies Lamb’s “droll squinting W” who “having been caught putting the inside of the master’s desk to a use for which the architect had clearly not designed it, to justify himself averred that he did not know the thing had been forewarned”; see 4760 and n.

Non meus hic sermo: “These words were not my own”. Quoted by Canning in the debate to introduce his long extract from Dr. Paley:

Slavery was a part of the civil constitution of most countries when CHRISTIANITY appeared; yet no passage is to be found in the Christian scriptures by which it is condemned and prohibited. This is true; for Christianity, soliciting admission into all nations of the world, abstained, as behoved it, from intermeddling with the civil institutions of any. But does it follow, from the silence of scripture concerning them, that all the civil institutions which then prevailed were right; or that the bad should not be exchanged for better! Besides this, the discharging of all slaves from all obligation to obey their masters, which is the consequence of pronouncing slavery to be unlawful, would have no better effect than to let loose one-half of mankind upon the other…. The truth is, the emancipation of slaves should be gradual, and be carried on by the provisions of law, and under the protection of civil government. Christianity can only operate as an alternative…. And we trust that, as the knowledge and authority of the same religion advance in the world, they will abolish what remains of this odious institution.

Hansard IX (Col 278–80)

Canning then went on to argue that the “gradual” abolition of the slave trade should be a political and social end, and should not be pursued on the strength of Christian authority, but by the British Cabinet with all due safeguards on the rights of property (i.e. slaves) and property owners, i.e. that it should be a moral progress with no fixed date, and not be done by act of Parliament. Wilberforce replied that it was not unreasonable to expect legislation in the spirit of Christianity from a Christian country like England, but that the colonial governments would never fulfil their promises to abolish the trade (Hansard 22 columns). A very important debate.

pluralities: According to a letter to his friend John May (9 Nov 1800), even so upright a clergyman as Coleridge’s brother George received a writ for not keeping residence in one of his livings, at Salcombe. (George Coleridge’s MS letters are in VCL.) In 1838 a Pluralities Act attempted to curb the illegal but winked-at practice of clergymen holding more than one benefice.

4939 29.228 Cicero…: The quotations from De officiis are from Bk III, quoted by Tennemann V 130 n 33. See also 5072 and n, and Lect 5 P Lects (CC) ff249–270.

ut neminem…gratiâ (III vi § 29): “that I should do wrong to anybody for my own advantage”.

esse Honestum…expetendum (possibly based on De legibus I xviii § 48 quoted in Tennemann V 127 n 28): “that moral right exists and ought to be sought out for its own sake”.

Quamobrem…Deliberantium (De officiis III vii § 37 omitting after videant, “an se scienter scelere contaminent”): “Away then with question-ers of this sort (for their whole tribe is wicked and ungodly), who stop to consider whether to pursue the course which they see is morally right [or to stain their hands with what they know is crime]. For there is guilt in their deliberation, even though they never reach the perpetration of the deed itself.” Tr Walter Miller Cicero De officiis (LCL 1913).

se non honestum…posse: Not traced. “That they cannot see moral right in any field and that they are totally unaware of the distinction between what is bad and what is wicked, between good and their own pleasure?” i.e. the Cyrenaics, in Coleridge’s view; Lect 6 P Lects (CC) f261.

Vide Sibylline Leaves: I.e. the poem Human Life (PW I 425–6) quoted in Lect 6 P Lects (CC) ff262–263.

4940 3½.77 This and the next two entries, (and 4943) take a point of departure from Steffens Caricaturen which Coleridge was annotating May-June 1823, especially from the first chapter, “Der Staat”. (His copy is now in the BM.) In fact this entry looks like an extension of the marginal note on I 17. Steffens says:

Wir nennen dieses Gemeinsame die Idee der Staaten, und sie muss in ihrer Darstellung die lebendige Beweglichkeit enthalten, die das Eigenthümliche verschiedener Zeiten und Völker gedeihen lässt und pflegt, so wie der allgemeine Typus der menschlichen Gestalt das Gemeinsame mannichfaltiger individueller Formen ist. Die Idee der Staaten ist nichts von den Staaten Verschiedenes, sie ist vielmehr dasjenige, wodurch sie sind, so dass sie ohne die Idee garnicht gedacht werden können.

Tr: We call this common factor [the recognizable archetypal state of all times and different manifestations] the Idea of states, and in presenting it we must endow it with that same lively flexibility which enables the particular characteristics of various times and peoples to flourish, just as the general Type of the human form is the common factor of manifold human forms. The Idea of states is not something different from the states themselves; it is rather that by virtue of which they exist so that they can never be conceived of apart from it.

Coleridge has written in the margin: “Not so. The Common (das Gem [einsame]) is one way of arriving at or exciting the Idea, & indispensable as the means of warranting the same; but is not the Idea—otherwise, the Idea could only be co-extensive with the Past.— N.B. This remark intended not to detect an error in Steffens, who says das Gemeinsame aller Zeiten; but to prevent one in the Reader.” Coleridge continued the argument in 4943.

f101 the whole passage from the Essay on Method: Coleridge must have planned to quote either from his Introduction to the Encyclopaedia Metropolitana, the Treatise on Method, or from the revised version in The Friend (1818). Probably he referred to the paragraphs 6–8 in Section II of the Treatise or some part of them, in which he used magnetism and electricity to explain the difference between a scientific process of mere accumulation, undirected by an initiating principle, and a process directed by Idea or Method—the one a slow static history, the other a dynamic progress. Cf Method 16–20; The Friend (CC) I 464–71.

f101^v essential: On essential and accidental (incidental), ideal and conceptual, cf e.g. 5406 ff31^v–32; on essential as constitutive, not merely regulative, see 5130, and cf also 5133.

A line and a half after this uncompleted sentence was left blank. The next sentence, also incomplete, was written on the facing page, then, after an obvious gap or hesitation, the N.B….

f102 the Idea, State: See also 4941, 4942 and nn below.

f105 An idea is a Form: Cf Entity informed in 4951 and n; also 4839 f122.

4941 3½.78 The introductory sentence has not been found in Steffens, where, in the light of the entry that precedes, 4940, and the entry that follows, 4942, one might hope to find it; is it Coleridge’s own?

Tr: Just as in the individual soul thoughts become mutually clear and comprehensible by means of thoughts, so minds would come to an understanding with one another, and the self-contained and self-clarified relationship of all internal and external relationships of a society gives order and life and form to the state.

Epochs: For a special personal implication, not unrelated, CN II 2975. OED attributes to Coleridge in 1816 the first use of “epoch-forming”, in SM 17: SM:LS (CC) 14–15, where it is italicized.

f104^v the Chinese have Records…no Epochs: Steffens in Caricaturen I 347–9 used as illustrations of rigidity and fixity the Chinese and Japanese constitutional systems over centuries of time. Although Steffens and Coleridge here have a common interest in the theme of historical change in society, their contents are quite different. Steffens is concerned with an attack on censorship; Coleridge’s memoranda here give a basis for his enthusiastic reception of Vico two years later; see 5204, 5232 and nn.

4942 3½.79 The Sovereignty of the People: Cf CN I 645 where the “Sovereignty of the People” was used in the narrower sense, of “the power of the masses”.

The concept of monarchy, but not the magnet analogy, is found in Steffens Caricaturen (cited above in 4940n) I 14 off, pages annotated by Coleridge. The point of interest here is the precision of Coleridge’s use of the magnet-metaphor, but in Chap X C&S (CC) 82–94 in discussing the King and the Nation he made no use of it.

Magnetism…Cohesion: In this entry Coleridge is distinguishing the powers in potentia from the phenomena which symbolize them. The power of magnetism corresponds to the NS axis in the “compass of nature”, which is also the axis constituting the metals, according to Steffens in his Beyträge Chap IV; see CN III 4223 and n, also 4929 and n. The NS axis corresponds to the carbon-nitrogen axis 4555) which runs between the maximum cohesion in nitrogen and the minimum in ammonium. These are extremes in a series of metals described by Steffens in his Beyträge Chap VI; see also 5090, 5092, 5155 and nn. The carbon, nitrogen, and chemical substances generally can be seen either as Stoffs or as symbols of power: The Friend (CC) I 470.

amphoteric: OED finds no use of this word earlier than 1849; if had an earlier chemical use in English, which might indicate Coleridge’s source, it has not been found. See also 5171; and cf 4662 f29 for amphoterism.

4943 60.14 Coleridge here was continuing a debate with Steffens’s Caricaturen, first apparent in 4940; see 4940n.

4944 60.15 These Greek capital letters and other marks are deliberately drawn on the back outside leaf but have yielded no meaning.

At right angles is written with space between them: Yes! Yes. Below them is a bananashaped drawing.

4945 3½.112 A collection of fallacies about cause and effect is in the making, stimulated by two essays of Kant, “Von einem neuerdings erhobenen vornehmen Ton in der Philosophie” (1796): VS III 301–34, and “Etwas über den Einfluss des Mondes auf die Witterung” (1795): ibid III 275–90. Coleridge annotated three copies of Kant’s VS (4 vols Halle 1799–1807); Vols I and II of one set (which also has some notes by J.H.Green) and II, III, and IV of another (bearing J.H.Green’s bookplate) are in the BM; Vols II, III, and IV of another (HCR’s copy) are in the library of University College, London.

f132 A long annotation, dated 17 Feb 1824, on the first essay referred to in this entry, is found on the three back fly-leaves of one of the BM copies of Vol III. It refers to p 317, where, having mentioned “this admirable Essay (but what is there of Kant’s not admirable!)” Coleridge went on to criticize “a suspicious point in Kant’s reasoning” which is however not relevant to the point raised here.

Fallacia…causæ: “The fallacy of a cause which is not a cause”. Quoting Kant’s first essay cited above by Coleridge. He is thinking alongside Kant VS III 314–15 in his attack on the fallacies of Eudaemonists and Hedonists.

Tr:…this error, I say, can only/be brought to light with any certainty by the following touchstone of feeling. That pleasure (or negation of pleasure) which must necessarily precede the Law for the deed to be done, is pathological; but that pleasure which must necessarily be preceded by the Law for the deed to be done, is moral. The former is founded on empirical principles (the material of arbitrary will); the latter on a pure a priori principle (where it depends simply on the form of the will). This will also show up the false conclusion (the fallacy of a cause that is not a cause) of the Eudaemonist when he claims that the pleasure (satisfaction) which an upright man has in prospect that he may in the future feel it in the consciousness of having led a decent life (consequently the prospect of his future bliss) is his true motive force for leading his life well (according to the Law). For—as I already assume him to be upright and obedient to the Law, i.e. one in whom the Law precedes pleasure, in order to feel the pleasure of his soul at the consciousness of his decent way of life—it is thus an empty circular argument, to turn the latter, which is a consequence, into the cause of that way of life.

Pleasures of Conscience: See Lect 6 P Lects (CC) ff 270–274.

 ——conditionis pro causâ: “ [Fallacy] of taking a condition for a cause”.

 ——instrumenti…causâ: “ [Fallacy] of taking an indispensable instrument for a cause”, e.g. the optic nerve as the cause of sight, the Brain as the cause of recollective Consciousness. Cf above 4931 f96.

 ——Comitantiæ… hôc/: “[Fallacy] of taking for a cause an accompanying circumstance which has up to now never been known not to occur—with this, therefore because of this”. Cf Logic (CC) 185. Coleridge’s perennial objection to another cum hoc ergo propter hoc makes him seize on the other essay in this context in Kant VS III “Something on the influence of the moon on the weather”, the presentation of a Göttingen debate on the subject. From here onwards the entry refers to it. Cf CN III 3567 and n.

μεταβασις εις…: Coleridge charges Kant with the Sophism of “transition to another kind”, or an illegitimate comparison of things heterogeneous; cf AR 215; SM:LS (CC) 99n; C&S (CC) 117; Logic (CC) 77–8, where he attacked fallacies of this type.

4946 3½.113 Familiar as the epigraph in AP [v], this entry is quoted in the Introduction to these volumes, CN I xviii–xix.

Memoria Memorandorum: “to a Memory of Memoranda”.

Assertio Fidei Christianæ, et Eterni temporizantis: “The Affirmation of the Christian Faith and of the Eternal entering into Time”. Coleridge’s title was variously translated by him at different times. Possibly the ear-liest reference to this projected work was in 1807 (?) in CN II 3010. The entry appears to support the identification of it with the Opus Maximum, as in 4744n.

Elements of Discourse: I.e. the Logic? This title also was various between 1817 and 1833, apparently being thought of now for a work divided into Dialectic and Noetic, now into Canon, Criterion and Organon, depending on the immediate purpose. See Logic (CC) xxxvii, xlv, App G.

Friends whose silence was not Detraction: An inverted accusation against WW. See e.g. CN III 3304 and n.

the Mogul Sieve: A sieve for diamonds; see CN III 3242.

Eστησε: In a letter of 1802 Coleridge played with the phonetic approximation of his initials to the Greek word: CL II 867. Cf also A Character: PW I 453: (“Tis Punic Greek for ‘he hath stood’!”) and a marginal note on An Anthol: CM I 93 and n; also Lects 1795 (CC) 25 fn. It was the signature to many newspaper contributions. Actually the Greek word means “he hath made to stand”.

4947 3½.114 From the hand, datable with 4946, and related to the comments on Kant in 4945.

Visio Idealis et Intuitio Sensibilis: “Vision of the Ideal and Intuition of the Sensible” or, “Ideal Vision and Sensible Intuition”. Here Intuition is sense-perception, elsewhere the direct beholding of Ideas.

In two or three places of my Pocket-books: The immediacy, directness and certainty of conviction of both “the Vision of the Ideal, and the Intuition of the Sensible” is often referred to in the notebooks, and in other works. Cf CN II 2151, 2793; III 3605.

entzweit: “sundered”.

Division…Distinction: Distinction without Division was a theme with Coleridge; see e.g. CN II 2402 f12p, and a long clarifying footnote in The Friend (CC) I 177 fn.

4948 3½.115 the date was written in a space at the foot of fI34^υ, in the middle of the account of the Musquitos, though the entry ran on quite normally to fI35. The date is in the same ink and appears to be part of the entry. Did Coleridge notice that the date of his reading, 22 June, was close to the date of Franklin’s record (188–9) of the ferocity of the mosquitoes—July 4–6? ?

The page references are to Sir John Franklin’s Narrative of a Journey to the Shores of the Polar Sea, in the Years 1819, 20, 21, and 22, the first edition 1823. The story of the Indian husband suckling his infant, tells (157–8) of a “young Chipewyan” who “descended to the office of nurse, so degrading in the eyes of a Chipewyan, as partaking of the duties of a woman”, and “by the force of the powerful passion” with which he tended his son, “a flow of milk actually took place from his breast….”

p. 188, 89:

The musquitoes of America resemble, in shape, those of Africa and Europe, but differ essentially in size and other particulars…. They make their first appearance in May, and the cold destroys them in September; in July they are most voracious. …The food of the musquito is blood, which it can extract by penetrating the hide of a buffalo; and if it is not disturbed, it gorges itself so as to swell its body into a transparent globe. The wound does not swell, like that of the African musquito, but it is infinitely more painful; and when multiplied an hundred fold, and continued for so many successive days, it becomes an evil of such magnitude, that cold, famine, and every other concomitant of an inhospitable climate, must yield the pre-eminence to it. It chases the buffalo to the plains, irritating him to madness; and the rein-deer to the sea-shore, from which they do not return till the scourge has ceased.

On the 6th the thermometer was 106° in the sun, and on the 7th 110°. The musquitoes sought the shade in the heat of the day, which we felt no inclination to contend with them. It was some satisfaction to us to see the havoc made among them by a large and beautiful species of dragon fly, called the musquito hawk, which wheeled through their retreats, swallowing its prey without a momentary diminution of its speed. But the temporary relief that we had hoped for was only an exchange of tormentors: our new assailant, the horse-fly, or bull-dog, ranged in the hottest glare of the sun, and carried off a portion of flesh at each attack. Another noxious insect, the smallest, but not the least formidable, was the sand-fly known in Canada by the name of the brulot. To such annoyance all travellers must submit, and it would be unworthy to complain of that grievance in the pursuit of knowledge, which is endured for the sake of profit. This detail of it has only been made as an excuse for the scantiness of our observations on the most interesting part of the country through which we passed.

One hopes Coleridge saw this fascinating volume. It must be pointed out however that it was reviewed, with long quotations including all the passages, with page references to each, to which he refers, in QR (Jan 1823) XVIII 372–409; the review does not include the dates for mosquitoes so explicitly as the book itself. In this same volume of QR appeared also “The Progress of Infidelity” [by RS] on which Coleridge commented in 4985 below.

Hearne’s and Mackenzie’s Volumes: Coleridge owned a copy of Samuel Hearne A Journey from Prince of Wales’s Fort, in Hudson’s Bay, to the Northern Ocean…In the Discovery of Copper Mines, a North West Passage &c. In the years 1769, 1770, 1771 & 1772 (Dublin 1796). CM II. He referred to it in the 1809–10 Friend: (CC) II 89. Whether he had a copy of Alexander Mackenzie’s Voyages on the River St. Lawrence and through the Continent of North America to the Frozen and Pacific Oceans in the years 1789 and 1793…(1801) is not known, but he would have been excited by the stern adventures of the first white man to cross the Rockies.

On the <misanthrope> Spirit of the Polar Region Coleridge is his own best authority; cf the glosses on The Ancient Mariner PW I 191, 202.

4949 3½.116 Datable as at least later than 4948, this entry perhaps confirms an approximate (July 1823) date for the other Fuller entries here—4960–4962 below.

In medio tutissimus ibis is a tag from Ovid Metamorphoses II 137: “You will go most safely by the middle path.” Coleridge’s variation, in medio tu rectior ibis, reads “more rightly”.

The quoted passage is from Thomas Fuller The Holy State Bk III Chap 20, “Of Moderation”, where Fuller gives the Latin distich and translates it:

Both ends o’ th’ table furnished are with meat, Whilst they in middle nothing have to eat, They were none of the wisest well I wist, Who made bliss in the middle to consist.

The Holy State (1663) 201–2.

Vide Literary Life: Does he refer to Chap X BL where he said his political views were “almost equi-distant from all the three prominent parties, the Pittites, the Foxites, and the Democrats”—hence the failure of The Watchman? Chap X (CC) I 187. Or to his statement in the same chapter, that “the partisan has more sympathy with an intemperate Opposite than with a moderate Friend”? Ibid I 197.

4950 31½.1 At p. 90: I.e. f115^v of this notebook; see entry 4965 below, datable as later than 4954 to which it refers; that in turn is datable with fair certainty as later than 4952, which appears to have been written on ff108^v–9 before 4954 surrounded it. This jotting on the first leaf then was made after 2 July 1823.

For Coleridge’s interest in obsolete words see 4954, 4965 and nn. Also CN I 1703, III 4425, to choose among many instances.

4951 3½.11 After this entry the page is blank, but it is difficult to say whether the two paragraphs here are one or two entries, the second paragraph having been written either with a deteriorating pen, or added at a later time in a somewhat shakier hand, not unlike the P.S. in 5438 f139^v dated 12 Sept 1826. The link in thought between the paragraphs is not so undefined as the hand: Life was for Coleridge a power, a process of self-realizing, e.g., Education.

das Hineinbilden des Seyns in das Erkennen: “the in-formation [or assimilation] of being into perceiving”. Cf Heinrich Steffens Caricaturen I 66 (tr): “The state, in so far as it endeavours to fashion itself in accordance with the Idea of the state, exemplifies the assimilation of Being into Knowing”. A passage still more pertinent, because in Coleridge’s copy in the BM (in which one annotation is dated May-June 1823) it is marked and annotated (I 105):

Tr: The peculiar characteristic of the activity of the educated class in the state manifests itself in twofold fashion: I. as an assimilation of Being into Knowing, which is education in the widest sense of the term, and as an assimilation of Knowing into Being, which is legislation.

Coleridge’s annotation on I 105–7 of the same work is the best commentary on this:

…I might be made to understand das hineinbilden des Seyns in das Erkennen the better from being told that it meant Education: but that I should understand what education is better from being told it is “das &c,” I cannot conceive—. How arbitrary too these Abstract Universals are, maybe proved from the fact that in the memory of this passage I had reversed the antithesis, applying to Law what St[effens] had applied to Education, & vice versâ. Nay, I still prefer the reversed position. How much more intelligible & natural (if abstractions must be used on such occasions) would it have been to say, that by Education we give Knowlege to Power, & in Law Power to Knowlege!

Among many statements on the relation in the individual of knowing to being see e.g. SM:LS (CC) 78 and nn, 93 and n, also Chap IX BL (CC) I 142, Chap XXIV II 244.

The conception of Life as a power Coleridge discusses in TL passim; see 4538 and n.

4952 3½.86 Allsop II 28–9 introduced this entry, with minor verbal differences, as an “extract of a letter written about this time [1821].” But Allsop’s presentation of Coleridge’s letters and conversations makes it impossible to rely on his dates or to be clear about his MS sources. The natural but not necessary inference is that Coleridge’s letter was sent to him. Or did Coleridge read out to Allsop a draft of a letter to Mrs Coleridge? Alternatively, did Allsop see some of the notebooks, perhaps after

Coleridge’s death? Certainly his Letters, Conversations, and Recollections contain a dozen or more passages that appear to be notebook entries; see e.g. 4986 and n; also CN III 3607, 4271, 4467 and nn, and possibly others; probably he raided the notebooks to supplement his re-collections. He was friendly with the Gillmans, as with HNC, and there was no apparent protective respect for the notebooks per se; for HNC’s use of the notebooks in TT see e.g. 4963 and n.

Chambers (301), following Allsop, says, “In 1821 he [Coleridge] received with irony a report, probably after a visit of Robinson to the Lakes, that the dwellers at Rydal perceived an amendment in me”.

Chambers is wrong as to the date and probably also as to the reporter of “an amendment”, likely Mrs Coleridge herself. In a long letter to Poole of 29 June 1823 from Keswick, she wrote that her visits with Sara at Highgate and Ottery had been “productive of the greatest satisfaction to all parties”. In the same letter, after five days at Rydal, she reported, “We have had several letters from S.T.C. since we saw you—one reached us at Redcliff Parade, one at Rydal to H[artley]. and one here—he improves.” Minnow Among Tritons 99, 107. If she wrote to Coleridge in the same vein his resentment is easily understood, especially as her letters to Poole make it appear likely that her tongue had been busy with all his old friends and relatives in the West Country. Her visit there, with the young Sara, began 20 Mar 1823. Col James, Coleridge’s eldest brother, wrote mockingly but kindly of “Mrs Sam”, and affectionately of Sara. Bernard Coleridge The Story of a Devonshire House [1905] 282.

With the charge of Treachery, Apostasy and (silent or suggestive) Detraction directed here chiefly at WW, cf CN III 3232 and n, 3304 and n, 3991 and n, 4006 and n; also CL IV 669.

The letter of this entry, if it was ever sent to Mrs Coleridge, has not survived—nor has any of the ones she mentioned to Poole.

4953 3½.85 The entry was on f108 before 4954 was fitted in on blank spaces before and after it.

Coleridge may have been reading an article on Flecknoe in No 10 of the Retrospective Review (May 1822) V ii 266–75, in which a review article on Flecknoe’s Enigmatical Characters quote (270–1) the 16—line epigram “On the death of Lady Jean Cheynée”, of which Coleridge chooses six of the best lines, supplying “With” for Flecknoe’s “The” in the first line, altering punctuation, modernizing spelling slightly, and suggesting “Saintlike” for Flecknoe’s “A saint”.

It should be added, however, that the lines appeared in Bk I of Richard Flecknoe A Collection of the Choicest Epigrams (1673) 13.

4954 3½.80 The entry must be dated after 4952, as it is written around it, i.e. after 2 July 1823, but judging by appearance of the hand, close to it.

Strype’s Life of Sir Thomas Smith: Coleridge’s edition of this work, or the edition he was using here, is unknown; the first edition appeared in 1698. The notes that follow are based on a revised edition (Oxford 1820).

controversy between Smith & Gardiner…on the Greek Pronunciation: Strype records (Chap II) how John Cheke and Thomas Smith as King’s Scholars at Cambridge reformed the pronunciation of classical Greek, especially of the numerous vowel sounds then, as in modern Greek, pronounced as iota—”For men now pronounced ι,η,υ,ει,oι,υι, all as ”, which Smith called “that piteous vowel ι” (10). Smith became Greek Reader and the university Orator. Coleridge must have been interested in his desire (21) to reform also the English alphabet. (Cf Coleridge’s criticism of “our lying alphabet” in CN III 4324.) Cheke had succeeded Smith by 1539 when controversy inevitably arose; the Chancellor of Cambridge, Bishop Gardiner, decreed against the new pronunciation (24), thinking, Strype suggests (Chap III), that its supporters were no friends to the old papist doctrines. He opposed innovation of any kind. Under Queen Mary (Chap VI), when Smith was in jeopardy, Gardiner, now Lord Chancellor, protected him for, as Strype has it, “his facility and obsequiousness to him” (49), as he did Ascham for his learning and the beauty of his writing (50).

the heat of fancy Tetrastich in Strypes Life of Cheke: Again Coleridge’s edition is unknown. The reference is to four lines of Latin verse by Cheke’s friend W.Haddon, who “had a Poetical Vein, so on a sudden in some Heat of Fancy, when he had read this Translation [of St Chrysostom’s De Fato out of Greek] of Cheke’s, he wrote this Tetrastich upon it:

Divus Joannes Chrysostomus aurea Graeca, Fundere quod posset, nomen suscepit ab auro. Noster Joannes sit nomine Checus eodem, Aurea qui Graecis verbis dat verba Latina”

Strype’s The Life of Sir John Cheke Chap II § 3: (1821) 31.

Tr: The divine John Chrysostom, because he poured forth golden words in Greek, was named after gold. Let our John Cheke be called by the same name, who translates Greek into golden Latin words.

See also 4966 and n.

f105^v using Wisdom therewith: Quoting from Cecil’s complimentary letter to Smith, given in Strype’s Life of Smith Chap VIII (1820) 68, where this phrase is, however, not italicized.

Smith’s Letters, in Strype’s time [“] still extant in the Paper Office in two bundles[”]: quoting Strype, Chap VIII 1820) 69.

Slanders and Brabbles: Ibid Chap IX refers to a volume written in someone’s defence as stuffed “full of slanders and brabbles”. (1820) 80.

The material in the three sentences that follow comes from Chap X (85), though the accounting—£13, 6s, 8d for three or perhaps 4 months’ work—appears to be Coleridge’s own. There follows his commentary, down to his quotation (f107^v) about Cecil. Coleridge then paraphrases Strype’s account of the advice given Sir Thomas Smith, “viz wishing him to use all integrity in his transactions, that he might have the testimony of a good conscience.” Notwithstanding which counsel he reckoned that he needed not to give it him; “For”, added he piously and gravely, “When all the glory & wit, when all the wealth & delight of this world is past, we must come before the Judge that will exact this rule of us, to discern us from the Goats.” Chap IX (1820) 82.

f107^v gold to catch gudgeons: Possibly proverbial; no literary examples have been found.

the Shark’s Tooth-pick…: Lesser fish (Echeneidae or sucking fish, Remora) that adhere to whales, sharks, turtles etc., sometimes called “Cleaners”, as they remove ectoparasites from the gills, teeth, etc of their host; see below 4992 and n. Coleridge on his Malta journey may have seen the sailors using them when in the calms they fished for turtles. (CN II 2063.) Was Shark’s Tooth-pick the sailors’ name for them, here remembered? Cf 4992.

“strange to Cecil…politician”: Chap IX Strype (1820) 82.

f109 Sir T.Smith’s chief Rules in Chap VI here are much compressed (1820) 53−5; of twenty-six “Rules” Coleridge gave an edited six, occasionally making them more vivid, as when he introduced irrevocabile υerbum: recalling Horace Epistle I 18. 17, “et simul emissum volet irrevocabile verbum”: “and the word once let slip flies beyond recall” Satires, Epistles…, tr H.Rushton Fairclough (LCL 1926). On the use of the obsolete outering see 4870 f60 and n.

f109^v see p. go: I.e. 4965 f115^v below.

†…Bacon’s Essays: Var from Bacon’s essay “Of Friendship”: Works (1740) III 340. Coleridge appears to be looking into Elizabethan politics, with Strype and Bacon open before him, possibly in connexion with the Highgate Grammar School controversy referred to in 4966n.

f110 Ita homo sum…rem agere: The words are in a footnote to Chap X of Strype’s Life of Sir Thomas Smith (1820) 93, where Strype translated them: “As I am a man, I would not have any man vexed; I could wish quietness to all the race of mankind, and that whosoever would might philosophize freely: but every man should mind his own business.”

Coleridge’s point is well taken. Ceteros (masculine plural accusative) must mean “other men”; ceterum (neuter singular accusative) can mean “thing” or “for the rest, however, nevertheless”.

In Coleridge’s day, although the reformed pronunciation of Greek did eventually prevail in England, Greek and Latin words were pronounced as if English, e.g., in English public schools; the point was discussed in a much later notebook (Qff778–79), appearing in CN V.

Coleridge himself favoured a pronunciation more like that of Smith, Cheke, Ascham, and Erasmus: “The Italian, with the English Theta and Diphthongs…” CM II 31 under Coleridge, Hartley, Worthies of York-shire and Lancashire.

4955 3½.15 In pencil, probably datable with 4956 and 4957. This and many of the entries that follow in N 3½ were written in small spaces left blank when this notebook ceased to be used as a German vocabulary book; see CN I 354n, N 3½ Gen N.

For Coleridge’s inveterate punning and his interest in the psychology of punning see above 4646 and n.

4956 3½.16 In pencil; see 4955n.

4957 3½.17 In pencil; see 4955n. Rhoda presumably was a Gillman servant who appears to have no other claim to fame than Coleridge’s pun on Mrs Gillman’s phrase.

4958 3½.87 The entry was made after 4954, which in turn is later than 4952 around which it is written, i.e. this entry is datable on or after 2 July 1823.

The passage in New Atlantis in Coleridge’s edition of Bacon’s Works (1740) is at III 251.

Debates on the Marriage Bill: Though there were numerous Marriage Bills between 1817 and 1823, the debates on the Marriage Amendment Act of May–Aug 1822 in both Houses of Parliament, and the further debates of Feb–June 1823, are probably the ones to which Coleridge refers. In both instances, Ellenborough and Canning supported the bill;

Eldon in opposing supported an amendment to render the clandestine marriages of minors voidable within twelve months, to deny the rights of “natural” mothers to give permission, and to put restrictions on the right to inherit.

At this time George Canning (1770–1827) as Foreign Secretary was often opposed by the Earl of Ellenborough (1790–1871), but in this domestic instance they were together opposed (bitterly and unsuccessfully chiefly on arguments connected with property rights and inheritance) by the aging Eldon, the Lord Chancellor (1751–1838); see the next entry.

4959 3½.88 Speakingly: A prolepsis.

Francis Bacon as Lord Chancellor was in office for but three years, 1618 to 1621, when he was impeached. Eldon held office for more than twenty years (1807–38); by 1823, although he seemed to work hard, he was much under criticism for the amount of neglected business. He is said to have been “ill-read, untravelled, and without either knowledge of or a taste for the fine arts”. DNB.

The specific basis for someone’s reference to an invidious allusion to Bacon by Eldon has not been found in his reported speeches, but in QR (Oct 1823) XXX 272–91 there was a review of an anonymous pamphlet Obserυations on the Judges of the Court of Chancery, and the Practice and Delays complained of in that Court (1823) 68 pp. The reviewer was on the side of the law and defended in particular the Chancellor, Lord Eldon, against the charge that he was personally responsible for many long delays. In his defence, the reviewer harped particularly on Bacon as Chancellor, citing as well several instances of delays in Chancery Courts in his time and since. The general intention was to exalt Eldon and to bring Bacon and all others down to his level.

The writer knew a very great deal about the inner administration of the law. Could he have been the future Judge, John T.Coleridge, who the next year became the editor of QR? He was an admirer of Eldon; see a letter to his father in The Story of a Devonshire House 306.

4960 3½.89 Like 4952, probably an entry of July 1823.

The Latin sentence from Livy Histories II xxvii § 3 is quoted by Fuller in The Holy State BK IV Chap 5, “The Wise Statesman”, in Coleridge’s annotated copy (1663) 252; see also CN I 1013n. Fuller does not refer to Livy by name. (Tr) “[P.Servilius] steered a middle course and neither avoided the dislike of the plebs nor gained the goodwill of the Fathers.” Tr B.O.Foster (LCL 14 vols 1919–59) I 303.

Entry 4949 together with the physical sequence of entries in the MS, confirms July 1823 as a plausible period for this and the next two Fuller entries; see 4949n.

4961 3½.90 Again, the quotation is from Fuller’s Holy State Bk III Chap 13, “Of Recreations”, where Fuller refers the story to Pliny Natural History XXXV X; the reference appears to be erroneous.

Zeuxis the curious picturer painted a boy holding a Dish full of Grapes in his hand, done so lively, that the birds being deceived flew to peck the Grapes. But Zeuxis in an ingenious choller was angry with his own workmanship. Had I (said he) made the boy as lively as the grapes the birds would have been afraid to touch them.

The Holy State (1663) 173.

4962 3½.91 In “Omniana 1809–16”: LR I 360.

The first sentence is again from Fuller’s Holy State, the same paragraph in “The Wise Statesman” as 4960 above. For Coleridge’s fit both hands Fuller has “serve both hands”. Fuller continues: “Neutrality in matters of an indifferent nature may fit well, but never suit well in important matters, of farre different conditions.” (1663) 252.

4963 3½.92 In TT 17 Aug 1833; see also CN III 3497 and n on other uses of the notebooks in TT.

Probably another July 1823 entry. The witty-wise metaphor from Fuller is again from The Holy State, on the virtue of mildness in the encouraging of truth and the suppression of heresy and schism. Bk IV Chap 9 The Holy State (1663) 267.

M^r Irving’s error: Edward Irving (1792–1834) soon after his arrival in London in 1822 became one of the admiring Highgate circle. Quickly a fashionable preacher, by 1823 he was notorious. By June 1824 Coleridge was having “friendly collisions” with him (CL V 368) and in AR 372–3 was still referring to him in complimentary terms. Early in 1825 Irving dedicated his first book, For Missionaries after the Apostolical School to Coleridge (the Preface is dated “Jan 1825”) as his principal intellectual guide. His fervid Regard was to become an embarrassment. Coleridge’s annotations on his presentation copy show a growing scepticism about Irving’s fantasies. Lamb at the time wrote to Leigh Hunt, “Judge how his own sectarists must stare when I tell you he has dedicated a book to S.T.C. acknowledging to have learnt more of the nature of Faith, Christianity, and Christian Church, from him than from all the men he ever conversed with.” L Works (1912) VI 707. But by Feb 1826, Coleridge had become highly critical. CL VI 557. See also 5293, 5323; TT 15 May 1830; C&S (CC) 133, 141 and nn; C Talker 334–5, 344.

4964 3½.93 Bacon De augmentis scientiarum Bk VI Chap iv: Works (1740) I 192–3; Coleridge was using his own 4-volume Mallet edition:

Alter incipit a facilioribus, et ad magis ardua paulatim deducit; alter ab initio duriora imperat et urget, ut in iis obtentis, facilioribus quis etiam suaviter perfungi possit. Alia enim est methodus, incipere natare cum utribus, qui sublevent; alia incipere saltare cum calceis ponderosis, qui aggravent. Neque facile est dictu, quantum harum methodorum prudens intermixtio conferat ad promovendas, tam animi quam corporis facultates.

Tr: The one [method of teaching] begins with the easier tasks, and so leads on gradually to the more difficult; the other begins by enforcing and pressing the more difficult that when they are mastered, the easier ones may be performed with pleasure. For it is one Method to begin swimming with bladders, which keep you up; and another to begin dancing with heavy shoes, which weigh you down. Nor is it easy to tell how much a judicious intermixture of these methods helps to advance the faculties, of the mind and body.

Of the Dignity and Advancement of Learning: The Works of Francis Bacon ed James Spedding, R.L.Ellis, D.D.Heath (14 vols 1857–74) IV 495.

Coleridge has condensed Bacon’s Latin; (a facili ad gravius)…(a gravi ad faciliora): (“from easy to more difficult”)…(“from difficult to easier”).

He undoubtedly found this chapter on the “Art of Transmission; Critical and Pedagogical” congenial to his own views as also to Dr Andrew Bell’s dicta on the same subject; see e.g. CN I 959, 1014; III 3291 and n.

4965 3½.101 The collection of words was derived largely from Strype (see 4954) as follows:

Incontinent: Coleridge’s source for this use is not known; OED cites e.g. Ben Jonson, Milton, and Pope, also Scott’s Heart of Midlothian. Coleridge seems to have in mind some use similar to Scott’s. “The Lords will be here incontinent, and proceed instanter to trial”. Heart of Midlothian Chap xxi.

Utter. From Chap VI of Strype’s Life of Sir Thomas Smith (1820) 53.

Depart: Ibid Chap VI 54. (Coleridge’s p. 78 refers to p. 78 of this notebook, i.e. 4954 f109^v).

Abide: Strype again Chap VI 55. On Coleridge’s liking for this word in various forms see CN I 1486 and n.

Huke: New Atlantis, in Coleridge’s Bacon, as cited in 4958n, (1740) III 251: a cloak with a hood.

The remainder of the page and f116 opposite were left blank, presumably for more words.

4966 16.389 The entry, crowded in at the foot of the page, is in ink like that of 5164.

In 4954 f105 [1823, some time after July 2] Coleridge applied to Strype this phrase which Strype had used of an encomium on Cheke; see 4954n.

Coleridge annotated Strype’s History of the Life and Acts of…Edmund Grindal in a copy of the 1710 edition borrowed from Sir William Domville. On 9 Sept 1823 he dined “at M^r Domville’s”, where he had difficulty “in making Mrs Barbauld understand how I could refuse the name of Christianity (speaking of the System of Christian Dogmata) to Unitarianism and yet not deny the name of Christian to a Unitarian.” BM MS Egerton 2801 ff236–236^v. It was a likely date for his borrowing of the Life of Grindal, at the height of the public controversy about the Free Grammar School at Highgate. Grindal, Bishop of London, had in 1565 granted by deed poll the chapel of Highgate and premises to the Governors of the Highgate Charity, who administered both the chapel and the adjoining school. Arguments arose in and out of Parliament as to where authority lay. Coleridge in his support of the Governors could, typically, have wished to go back to the original deed, in Grindal; see CL V 171n, 24111, VI 833n, 994.

There is a holograph MS in which Coleridge contended that the Grammar School was not primarily a classical school, and that from the foundation of the school, “Grammar” did not exclude Latin grammar but did not make it obligatory. (MS in Humanities Research Center, University of Texas.)

Sir William Domville (1742–1833), Lord Mayor of London (1813–14), originally a bookseller, was an active member of the Stationers Company to the end of his life. As a magistrate, and one benevolently interested in many public institutions, he would be interested in the legal and educational battle going on in Highgate.

4967 3½.95 This entry was already on the page when part of 4992 was written around it. Although its position at the top of the page would not preclude a much earlier date, the ink, hand, and general resemblance to the adjacent entries make a similar date appear more reasonable.

like a wild lad: Possibly Hartley, whose “whirl-about gladness” was early commented on; CN I 1001. See also CN I 330 (6) (14).

4968 3½.96 With the first paragraph cf Bacon Of the Advancement of Learning Bk II: Works (1740) II 472: “And therefore the speculation was excellent in Parmenides and Plato, although but a speculation in them, that all things by scale did ascend to unity. So then always that knowledge is worthiest, which is charged with least multiplicity, which appeareth to be metaphysick, as that which considereth the simple forms or differences of things, which are few in number, and the degrees and co-ordinations whereof make all this variety”.

The source of Coleridge’s quotation—if such it is—has not been found.

Ariosto’s Limbo in the Moon: Coleridge’s edition of Ariosto was the Opere (6 vols Venice 1783), sold in the Herbert Coleridge SC (1862) No 21. Astolfo in Orlando Furioso flies to the moon in search of Orlando’s wits, which he finds in a jar in a chaos,

A mighty masse of things strangely confus’d Things that on earth were lost or were abus’d.

Bk XXXIV § 72 of Sir John Harington’s translation (1634) 286.

4969 3½.97 The first sentence comes from John Swan Speculum Mundi, or, a Glass representing the face of the World. Showing that it did begin, and must also end: The manner, How, and Time When, being largely Examined (1670) 204; see 4972. Swan was writing (Chap 6 Sect 4) about the third day of creation, “Concerning the sprouting, springing, and fructification of the earth”, and specifically on “Herbs hot and moist”.

Hoc applicaverim…redituris is Coleridge: “This I might have applied to Wordsworth in the times, never to return, of my error”. A reference to e.g. the illusion of 27 Dec 1806 (CN II 2975, III 3547 and nn)? Or to the quarrel of Oct 1810 precipitated by Montagu (his first name Basil), Coleridge implying that by now [c 1823] he has seen that he had long been mistaken. See also CN III 3547, 3997 and nn.

4970 3½.98 The cancellations within the half-brackets all but obliterate the words. They are in a darker (later?) ink, with short vertical strokes, not in Coleridge’s own usual manner. The Latin words are cancelled with the horizontal strokes normal in the notebooks.

Like 4969 and 4971 this entry is based on John Swan Speculum Mundi (1670). Coleridge plays with a passage in Chap 6 Sect 4 on “hot and dry” herbs (207–8):

Rue, or Herb grace, in Latine is called Ruta, in Greek which is, quod caliditate sua semen quasi congelat. If it be wild Rue, and not such as groweth in gardens, then it is hot and dry in the fourth degree: but garden Rue is a degree cooler and moister. Pliny writeth that there is such a friendship between it and the fig tree, that it prospereth no where so well as under that tree; delighting also (as he affirmeth) to grow in sunny places. It is an enemy to the Toad, as being a great enemy to poyson:…

Moreover, Schola Salerni setteth down some other properties of it, thus:

Ruta comesta recens, oculos caligine purgat; Ruta υiris coitum minuit, mulieribus auget.

Upon which occasion one once gave it this commendation.

Rue is a noble herb, to give it right: For, chew it fasting, it will purge the sight. One quality thereof yet blame I must, It makes men chaste, and women fills with lust.

Which last property is caused, in regard that the nature of women is waterish and cold: now Rue (we know) heateth and drieth; whereupon it stirreth them the more to carnal lust: but it diminisheth the nature of men, which is of temperature like to the air, υiz. hot and moist: working thereupon a contrary effect from that which it doth in women.

Coleridge made an abortive attempt to improve on the Latin couplet of Swan. His version means: “Rue diminishes the burning frenzy of love in men, increases it in women.”

Rue…a natural Sycophant: Coleridge is having his pun. As he said in Chap X BL (CC) I 188 he accepted the traditional derivation of sycophant from the Greek for “figshower”, i.e., one who called attention to figs being illegally exported from Athens. Rue, as it grows beside figs, calls attention to them; and in English a sycophant is a toad-eater.

monstrorum ferax: Not in Swan; meaning “prolific in monsters”.

4971 3½.99 Again there are heavy cancellations unlike Coleridge’s, in a later black ink in a firm, even hand, consisting of strokes and loops. Again derived (though the first person pronoun appears to refer to Coleridge himself) from Swan, Speculum Mundi (see 4969) Chap 6 Sect 4 (1670) 213–14:

Sothernwood; in Greek which name it also retaineth in the Latine, is hot and dry in the end of the third degree…. Pliny writeth (which you may believe as you list) that a branch of this herb laid under the Pillow of the bed, doth greatly move a desire to the venerial act; and is of force against all charms that have been to hinder it. Plin. lib. 21. cap. 21. But I think the best time to try this, is upon St Jefferies day, which is neither before Christmas nor after it.

Sothernwood or Southernwood, of the family of bitter aromatics, Artemisia; cf the wormwood, artemesia absinthia of CN I 1000Hn.

4972 3½.100 The entry is roughly datable from the fact that the last paragraph, on fI 16^v (p. 92) was written in avoidance of and therefore later than 4992 and 4954, and probably before 4993, i.e. between 2 July and 10 Sept 1823.

Here Coleridge identified his edition of Swan Speculum Mundi (1670) as used also above in 4969–4971; this entry comes also from Chap 6 Sect 4. Down to the end of the first four lines of verses (which are Coleridge’s own, the last couplet being from DuBartas as quoted by Swan) Coleridge was condensing and paraphrasing (216–17):

“Madwort, or Moon wort, in Greek in Latine Alyssum, or Lunaria,…

I meet sometimes with many strange reports concerning this herb: and who more highly esteem it than the Alchymists? because it seemeth to be a thing very proper to them, and peculiar for their use in making of silver. The Italians call it, Unshoe-theHorse; because, if they tread upon it, they lose their shoes, and are freed from their locks and fetters.

O Moon-wort tell us where thou bidd’st the smith, Hammer and pincers thou unshoo’st them with. Alass! what lock or iron engine is’t That can thy subtil secret strength resist, Sith the best Farrier cannot set a shoe So sure, but thou with speed canst it undo ?

The passage that follows, i.e. This secret down to SOME OF THIS HERB, doubly underlined by Coleridge for its Logical Conclusion is transcribed with minor variations from Swan (217).

f116^v turn to p. 92: I.e. to f116^v.

The couplet on Celandine or Chelidonium appears in Swan, and Coleridge’s paragraph on Cyclamen (Swan gives the name in Greek) is based on the same page (221).

4973 25.4 AP 290 dated 1819–28, with “[1799]” inserted after “The Flight and Return of Mohammed”. The hand certainly is unlike that of the entries at the beginning of N25 and more like e.g. 4987 on f92 in size of writing, colour of ink, etc, but it was clearly written at some odd moment when the blank pages between f92^v and f92 were either still reserved for some purpose or unnoticed. What is clear about the dating of this entry is that it came after both 25.3 (CN III 4271) and 25.5 (CN III 3242); finding the latter on the verso of f2 when the leaf was turned, Coleridge backed up on to the paste-down (f1^v) opposite. Possibly the entry should be dated when the notebook was largely filled, as EHC’s dating implies. Comparison of the handwriting of various known dates in this notebook suggests a date close to 4987 and 4986, i.e. c 1823.

Mahomet, as the Representative of Unipersonal Theism: Cf 4857, 4860, 5215 and nn.

Fetisch-Divine: A Schimpfwort deriving from the quasi-theological dispute between Jacobi and Schelling in which the former, writing as a Kantian, on God, immortality, and freedom in the universe, attacked Schelling and the Naturphilosophen for having located the original creative impulse in Nature, not in God; the point was frequently made by Coleridge, e.g. in CN III 4449. The tone of Jacobi’s Von den göttlichen Dingen und ihrer Offenbarung (Leipzig 1811) is frequently intemperate in describing the beliefs of the Naturphilosophen. The climax of abuse comes with the repeated reproach of Fetischismus (186):

Tr: Neither say that the ultimate and all-being reveals itself in man transfigured and entire, for such an anthropomorphism would but apparently and deceptively surmount the older fetishism, the devotion to plant, beast, lingam and Moloch….

Accordingly, we follow an anthropomorphism inseparable from the conviction that man bears God’s image within himself, and we maintain that apart from this anthropomorphism, which has always been called theism, there is only atheism—or fetishism

Schelling’s equally quarrelsome reply, Denkmal der Schrift υon den göttlichen Dingen des Herrn Friedrich Heinrich Jacobi (Tübingen 1812) 130, picked up the word Fetischismus. See CN III 4307. Coleridge’s marginal note (83), expressing much disappointment in Schelling, is dated 27 Feb 1817.

Okenist+Zoo-mag[netist]: Coleridge could be making a reference to Lorenz Oken’s Erste Ideen zur Theorie des Lichts; see CN III 4427, 4456 and nn. We do not know when Coleridge first read Oken, nor which work first. His earliest reference to him appears to be in the long letter to Green of 30 Sept 1818 where he is mentioned twice in general terms, but in a context of objections to the German post-Kantian transcendentalists similar to this entry, i.e. that they made universals impossible, fell back on sensible experience, and were basically illogical.

On the Magnetists see 4512 and n.

The Night-side of Nature: See CN III 4415, 4456, 4457 and nn. Coleridge knew Schubert’s Ansichten υon der Nachtseite der Naturwissenschaft (Dresden 1808) before 4 Aug 1818, when he “reperused” it; see also 4781n.

4974 25.54 The appearance of the MS suggests that entries from here to 4987 were written in the natural sequence and not far apart in time.

Coleridge was exploring possible parallels between living processes and the development of powers abstractly conceived. The first step in Schelling’s scheme of the construction of matter was the production of a point into a line, analogous to the development of nerves from ganglions. Body, in this scheme, corresponded to the power of depth. As the Semifluid, for Coleridge it also corresponded to the growth of living organisms which were neither wholly solid nor wholly fluid. There is here also Schelling’s analogy between magnetism and the line, electricity and surface, galvanism and body. Coleridge’s attempt to unify these analogies was imperfect because nervous action was seen as akin to electrical action, but the nerves were linear, while electricity was Coleridge’s surface power. Cf CN III 4226 and n for much that is relevant here.

+o. The Point.—The Punctual.— —<The> Puncturient: On +O see Mechanismus described in CN III 4319 f125 as=the strait line=− I (or +Zero) in the universal circle; see also 5249, 5406 f91^v and nn. Presumably here+zero=the line. On the Point dualized in the Line in its production see 4513 and n among many such references.

The Punctual: OED quotes Coleridge’s Introduction to the Encyclopaedia Metropolitana on Method (1818) I § ii 8 as an example of the obsolete meaning: “of, pertaining to, or made by a point.” Puncturient is not in OED, meaning “that which strives to become a point.”

firmamental: See above 4868; also 4555, 4558 and nn.

+ −sub eâdem Copulâ: Plus and minus “subject to the same bond” =Magnetism. On copulâ see SM:LS (CC) 18 and n.

+and−sub desiderio Copulæ: plus and minus “in the want of” or “longing for a bond”=Electrism; cf with this entry 4929.

Magnetism and Electrism…=Chemismus…The transit…= Galυanism: CN III 4244 discusses Galvanism and chemical combination. In CN III 4226 the diagram depicted NS as the line of Being, EW as Surface [or plane] of Becoming; NS also=Magnetism,−&+, WE =Electricity,−&+; and their intersection is Galvanism. Cf 4929 ff28^v–29 and n, and see on the Compass of Nature 4555 and n.

Galυanism: The Transit[ion] from Elec [tricity] through Magn[etism] into the Chemical=Galvanism. Cf 4639 f22^v, 4640 f23 and nn, 4515, 5167.

4975 25.55 With the assessment of Quarles here, cf CN II 2428n for a similar treatment of Shakespeare’s sonnets in B Poets. On the under-rating of Quarles see also 4854 f52^v; and on Coleridge’s interest in emblems see Miscellanies 249 fn.

numeral Cyphers: Arabic numerals?

numeral Letters: Roman numerals?

p. 93, 7^th 11–18 line: As the lines 11–18 from Emblem VII are quoted from p. 93 in 4981, we know Coleridge was using the one edition of Francis Quarles Emblems, Divine and Moral: Together with Hieroglyphicks of the Life of Man in which the eighth Emblem of Bk II was misnumbered VII, i.e. there are two emblems numbered seven in the 1736 reprint. Coleridge did not notice the slip, and is therefore really referring to Emblem VIII in Book II, based on Phil 3:19, “They mind earthly things, but our conversation is in heaven”. For the lines see 4981 below.

In Bk I the preferred emblems therefore (correctly renumbered after VIII) are:

No. IV on Ps. 62:9. “Put in another weight…”

No. X on John 8:44. “Here’s your right ground:…”

No. XIII on John 3:19. “Lord, when we leave the world…”

The less esteemed are No. 5 on I Cor. 7:21, “Gone are those golden days…”, and the 5^th (stanza) of 12 on Isaiah 66:11:

And thou whose thriveless hands are ever straining Earth’s fluent breasts into an empty sieve, That always hast, yet always art complaining, And whin’st for more than earth has power to give; Whose treasure flows and flees away as fast; That ever hast, and hast not what thou hast.

Cf 5192 ƒ83^υ with its draft of Work without Hope. The illustration belonging to this emblem is reproduced in Plate Iv as being of interest in various Coleridge contexts, as discussed in Reflexions.

In Bk II the preferred Emblems are:

No. III on Job 18:8; “What? nets and quiver too?”

No. IV on Hos 13:3; “Flint-hearted Stoicks…”

No. V on Prov 23:5; “False world, thou ly’st…”

No. VI on Job 15:3; “Believe her not…”

No. XII on Gal 6:14. Here the first two stanzas that drew Coleridge’s exclamation marks are:

Can nothing settle my uncertain breast, And fix my rambling love? Can my affectious find out nothing best, But still and still remove? Has earth no mercy? will no ark of rest Receive my restless dove? Is there no good, than which there’s nothing high’r, To bless my full desire With joys that never change; will joys that ne’er expire? I wanted wealth; and at my dear reqest, Earth lent a quick supply; I wanted mirth to charm my sullen breast; And who more brisk than I? I wanted fame to glorify the rest; My fame flew eagle-high: My joy not fully ripe, but all decay’d, Wealth vanish’d like a shade; My mirth began to flag, my fame began to fade.

No. XIV is on Prov 24:16. “Tis but a foil at best…”

No. xv, the last in Bk II, is on Jer 32.40, “So, now the soul’s sublim’d …”. The last 16 lines on p. 122 are as follows:

If earth (heav’n’s rival) dart her idle ray; To Heav’n, ‘tis wax, and to the world, ‘tis clay: If earth present delights, it sworns to draw, But like the jet unrub’d, disdains that straw. No hope deceives it, and no doubt divides it; No grief disturbs it, and no error guides it; No good contemns it, and no virtue blames it; No guilt condemns it, and no folly shames it; No sloth besots it, and no lust enthralls it; No scorn afflicts it, and no passion galls it: It is a casket of immortal life; An ark of peace; the lists of sacred strife; A purer piece of endless transitory; A shrine of grace, a little throne of glory: A heav’n born off-spring of a new-born birth; An earthly heav’n; an ounce of heav’nly earth.

In Book II the one of inferior merit, yet meriting praise is the 7^th as quoted in 4981 below. Coleridge’s choice is No. IX in Book III. p. 125. 126 last 14 lines, erasing 9 & 10^th: The poem is The Entertainment: “All you whose better thoughts are newly born….” The last fourteen lines, of which Coleridge disapproved the 9th and 10th, are:

Dart up thy soul in groans: thy secret groan Shall pierce his ear, shall pierce his ear alone: Dart up thy soul in vows: thy sacred vow

Shall find him out, where heav’n alone shall know: Dart up thy souls in sighs: thy whisp’ring sigh Shall rouse his ears, and fear no list’ner nigh: Send up thy groans, thy sighs, thy closet-vow; (thou, There’s none there’s none shall know but heav’n and Groans fresh’d with vows, and vows made salt with tears. Unscale his eyes, and scale his conquer’d ears: Shoot up the bosom shafts of thy desire, Feather’d with faith, and double fork’d with fire; And they will hit: fear not, where heav’n bids come; Heav’n's never deaf, but when man’s heart is dumb.

IX very spirited: On Ps 18:5: “The sorrows of hell compassed me abouts and the snares of death prevented me”. Quarles vividly interprets the engraving facing his ninth Emblem, where the tortured soul is pursued by devils and hounds, a snare to encage it being prominent in the foreground.

Coleridge’s affection for Quarles’s Emblems went back at least to 1796 when he introduced them to CL. L Letters 132; see also his reference in 1826: CL VI 573. Possibly an approximate date for this and the four other Quarles entries that follow may be suggested by Coleridge’s enthusiastic praise of Quarles’s Emblems in his “Letter to a Junior Soph at Cambridge” (Miscellanies 249–50), which (undated) appeared in Blackwoods in October 1821; see 4930 and n.

Green SC shows a copy, not marked as Coleridge’s, of the 1676 edition, probably the same volume that appeared in the Scribner and Welford catalogue in 1884. It has not been found. CM I Annex B.

4976 25.56 Again from Quarles Emblems. The quotation headed “Hugo de anima” follows Emblem XII in Bk I (1736) 51: “The heart is a small thing but desireth great matters. It is not sufficient…” as Coleridge has it. The use of Hugh of St. Victor for mottoes is conspicuous throughout Quarles’s Emblems; also St Bernard, St Gregory, and others. See the next entry.

Young: For Coleridge’s interest in Young’s conceits see CN I Index I under Edward Young; on Young’s use of the scholastics see CM I under Anderson British Poets Copy A, Young § 12.

4977 25.57 Quarles Emblems XIII in Bk II (1736) 115. The emblem, beginning “O I am wounded! and my wounds do smart” and based on Prov 26:11 “As a dog returneth to his vomit, so a fool returneth to his folly”, would have personal jabs of guilt for Coleridge; after it come apposite quotations from St Augustine, and one, in which Coleridge makes interesting changes, from Anselm: “God hath promised pardon to him that repenteth, but he hath not promised repentence to him that sinneth”.

4978 25.58 The meaning of the entry is clarified by similar statements in 5406 ff93–95 and 4556 and nn. Tr: “It, the Creative Number, the number which numerates, substantiating itself not for itself, the son of itself and lost in its offspring or product=law”.—The lost self-losing =“creation-working oblivion”.

4979 25.59 Genius=“the spiritual companion through the whole/the universe, guide through life’s mysteries, god-like shepherd”—

On Genius, in the sense here, cf 5081 f39^v and n.

Summus hominum…ψυχης πτερωμα—: “The highest genius of all men, and common to them all, is Love itself—the falling off of the wings of the Genius through base selflove and false prudence—(Plato in the Phaedrus) ‘by beauty, wisdom, goodness—by these the wings of the soul are nourished and grow’.”

Coleridge condensed the passage from the Phaedrus (246 E) without altering the meaning. Tr H.N.Fowler Plato (LCL 10 vols 1914–29) I 473.

Plotinus used the word in Enneads IV. 8. I. 3 and VI. 9. 9. 24 (see 4909n): “In the Phaidros he makes a failing of the wings the cause of [the Soul’s] entry to this realm”, and “Life here, with the things of earth, is a sinking, a defeat, a failing of the wing.” (Tr Stephen McKenna and B.S.Page.)

Wisdom the most beautiful: Cf 4982 and n.

4980 25.60 The Latin dactylic pentameter is a caption under the plate in Quarles Emblems Bk I opposite Emblem XIII (1736) 52: “Give me reins, O fear! Give me spurs, O Love”. In connexion with the same emblem, Quarles quoted as his final epigram:

Lord, scourge my ass, if she should make no haste And curb my stag, if she should fly too fast If he be over-swift, or she prove idle, Let love lend him a spur; fear, her a bridle.

Quarles’s motto for Emblem XIII is from John 3:19: “Men love darkness rather than light, because their deeds are evil”. Is Coleridge offering a better one in conflating Ps 111:10 “The fear of the Lord is the beginning of Wisdom…”, with I John 4:18 “Perfect love casteth out fear”?

I love nothing without thee & nothing with thee which I love not for thee! Quarles quoted St Augustine, Bk 3 of the Confessions, “Lord, he loveth thee the less, that loveth any thing with thee, which he loveth not for thee.”

4981 25.61 Coleridge was quoting Quarles in the 1736 edition of his Emblems (see above 4975 n). His excerpt here came from Bk II, Emblem VIII (erroneously numbered VII) lines 8–17. The emblem is on Phil 3:19 and begins “What means this peevish babe? Whish, lullaby….”

Coleridge’s transcript substituted in line 8 an exclamation mark after “dear” for a semicolon, and after “me” in line 10, and after “tears” in line 14, for colons, capitalized “alas” in line 8, “mother” in line 10, “father” and “baby’s eye” in line I I, and “eye’s” and “tears” in line 14; he also modernised “spie” in line 10. His spendthrift remains a suggested emendation.

4982 25.62 The Platonic syllogism was used also (var) in the Logic (CC) 138 and there discussed at length. See also 4979 and n. All three forms of it are adapted from Symposium 204 B. In the Logic Coleridge translated it:

To desire beauty is the essential character of love. But wisdom is a thing of all other[s] most beautiful Therefore to desire wisdom is the essential character of love.

4983 25.63 ευσχημοσυνη ενθημοσυνη or θυ: “Elegance/beauty of form” as opposite or antithetical (see App A) to “habit of orderliness”. Coleridge in contrasting outward accomplishments with inward Realities underlined the root of the second word and added θυ to call attention to the further antithesis with ευθυμοσυνη. The first term was used by Plato e.g. Symposium 196 A, Republic 588 A, Laws 627 D; the second appears in Hesiod, Aelian, Damascius, and in Plotinus applied to the course of nature: Enneads IV 4. 6 and VI 8. 17.

ενθυμοσυνη: Not in Liddell and Scott: “the being of good heart/of good will”.

ποθοβλητος ψνχη: “a soul struck with longing”; ποθοβλητος occurs in Nonnus Dionysiaca, and in the Greek Anthology in a poem by Paul the Silentiary.

Amans amatus: Coleridge translated his Greek for “male lover” and “male beloved” into Latin. Cf CN III 3422, 3297 and nn and the references to John Potter’s Archaeologia Graeca Bk IV, of which Chap IX is “Love of Boys”: “The Lover was called by the Spartans” … the Beloved was termed by the Thessalians Thus Theocritus Idyl I B^I V 12” (Potter (1775) II 244).

As in the CN III entries cited, it is possible that Coleridge’s thoughts were set in motion by his reading or recollection of some of the Greek words used by John Potter. Those entries are also from N 25, an argument for questioning whether 4297 also was of later date, or if this and 4982 ought to be dated earlier with them. On the whole this sequence of entries still appears to be later than 1820.

4984 25.64 Strange oversight in Linnéus…: In his Systema naturae Linnaeus simply catalogues the Mammalia: Order I Primates, No I. Homo, No 2. Simia, implying a descent by degrees, though he does say of the Simia, “These greatly resemble man…yet differ widely in the total want of reason” (tr William Turton 7 vols 1802). In between Homo Sapiens and the Simia, Linnaeus makes another category Homo Monstrosus which he dismisses quickly with the brief note, “The anatomical, physiological, natural, moral, civil and Social histories of man, are best described by their respective writers”.

other Naturalists who have represented the superiority of Man to the Ape as a difference in degree: E.g. Lorenz Oken Zoologie: Naturgeschichte (6 vols Jena 1813–26) VI 1227–34. See above 4813n. There Oken traced the development of animal life from the orangutang through the pigmy to men. Cf TT 9 July 1827 with the relevant passage from AR quoted in a footnote in the second edition of TT (1836): AR 111–12. Coleridge was ambivalent on the subject, seeming to accept a general principle of the evolution of animal life, from lower to higher, yet declaring against various specific contemporary theories, perhaps because often they were crudely expressed. Cf C & S (CC) 66 and n 2.

After Coleridge’s objections to William Lawrence’s theory of life as mechanistic rather than vitalist, in Lect 12 P Lects (CC), and in TL, it is perhaps surprising to suggest that Lawrence’s work, Lectures on Physiology, Zoology, and the Natural History of Man (delivered in the summer of 1818, published 1819), together with Abernethy’s rejoinders, and those of other participants in the controversy of this time about the lifeprinciple, lies behind this entry. Coleridge, and Lawrence, who objected to the Great Chain of Being theory, could have been in sympathy at some points. E.g. Lawrence said in his Lectures (127–8): “Linnaeus places man in the order of primates of the class mammalia, has given him for companions the monkeys, lemurs and bats; of which the latter at least, must be not a little surprised at finding themselves in such a situation and company.” He continued with a comparison of man with the “orang utangs” and other simia and regarded man as having strong characteristics peculiar to himself, “not only…a distinct species but…a separate order by himself (132). He referred also to all simia as “quadrumanous”…(123)…“the face is turned forwards” (129). But the entry derives from no single external source. Literature on the simia was by this date plentiful and confused.

f87 Oran Outang: Much in the public attention of the 1820’s, when one was exhibited in London, and Lawrence had referred in his 1818 Lectures to one “now at Exeter Change”. It entered into political caricatures of the day, such as those mentioned in 4986n; also into such a literary satire as Peacock’s novel Melincourt, where “Sir Oran Haut-Ton” mingled with characters like RS, WW, and STC.

foramen centrale in the Retina—which…Man only possesses: “the central opening”, or well-known “blind spot”. J.H.Green said, “Some describe a perforation and deficiency of the retina at this point [the punctum aureum] under the name of foramen centrale”. The Principles and Practice of Ophthalmic Surgery (1839) 44.

f87^v the granulation of Metals…their Arborescence: On the plant and animal-like formations of metals, see the AR passage referred to above in this n, and TL 39–70, 71, in which context Coleridge stresses the continuity, not as in this entry, the chasm between inorganic and organic, and between Animals and Man.

the Galυanic process: This was not by Coleridge equated with the lifeprocess as it was by Lawrence and Oken. See TL 60; also 4639, 4929 f28^v and nn.

Arborescence: In OED not exemplified before 1856.

Infusoria and the Conservæ: Minute organisms, the one a class of Protozoa, found in liquid decaying animal and vegetable matter, and the other, Conservæ, a class of equally primitive cryptogamic plants; Linnaeus in his Systema naturae described both, the infusoria in his fifth class of insects, “minute simple animalcules”, the Conservæ as cryptogamous algae, herbaceous tubes or fibres. They are bracketed together later by Lyell in his Principles of Geology (1832) II 12. Microscopic life was of increasing contemporary interest; see 4890, 5086 and nn.

Types not Symbols: The distinction is important. Types are dim prophecies not incipient Fulfilments; see below 5141, 5183 for similar uses of the word in the context of forms of life. Symbols on the other hand, to select but a few references from a legion, in poetry and art (4832) and in religion and theology (5269 and 5335) represent in the imagination (CN III 3325) that of which they are a part; see also 5215, 5269 and nn.

Lichen Geographicus: Not in OED; “Map-lichen”? Now Rhizocarpon geographicum.

f88 qui Legenda lecturi sunt: “who will read what is to be read”.

Withdraw the reading Eye…Clown’s: Reverting to an old joke; see CN I 569 and n.

Theory of the Infusoria: Oken has several pages of theorizing about the Infusoria as “Elementen-thiere” in his Zoologie: Naturgeschichte V 12–56, which Coleridge annotated, sometimes negatively. See 4813; also 4719, 4722–4724, 4726 and nn. Of the theorists of natural history before Lyell who wrote of infusoria Coleridge read inter alios, Adams; see 5086n. He may have known the work of the microscopist, Otto Fr. Müller (1750–84) who wrote on “Animalcula Infusoria”; the term infusoria was first used by H.A.Wrisberg in his Animalcula Infusoria (1765). See also Coleridge’s annotation on Eschenmayer Psychologie 152 in CM. Linnaeus described Infusoria as the fifth order of insects, “Minute, simple animalcules, seldom visible to the naked eye”.

the Wimmel and Schimmel of Oken: See 5086n on Oken’s words here for examples of low-level dynamism in animal and plant life.

Das Luft-leben bey den Vögeln…: This paragraph is from Steffens Caricaturen II 67, with omissions that make Coleridge’s version rather less sentimental than Steffens’s original.

Tr: The airy life amongst the birds torn far away from the crowd breaks into sounds which burst forth like the living fragrance of flowers—Thus the birds & the silent plants have an understanding with one another— hence the contrast between the brilliant colour of the tulips and the hazy grey of the sweet-smelling evening violet repeated by the parrots and the nightingales.

Coleridge’s marginal comment makes it clear that he was not transcribing these sentences (from a rhapsodic passage on the voice as a defining factor of personality) out of admiration: “Dichterisch-schön! Verstehest du aber dich, selbst, Theuerster Steffens [Poetically beautiful! Do you however understand yourself, dearest Steffens?]. A few pages farther on he asked in the margin, “What does Steffens mean by Persönlichkeit? A Word so frequently introduced by him should have been defined in the first instance”. Annotations in the volume are dated 2 June 1823.

The question of “personality” is indeed central to Coleridge’s whole struggle here to take an overall view of the evolutionary process while clinging to the notion of man as a special creation.

f88^v Speech: The diagrammatic approach was often with Coleridge indicative, sometimes but vaguely, of a German transcendentalist approach to a subject.

in actu: “in the act”.

in discursu, sive transitu: “in discourse, or transit” (with stress on the derivations, respectively from curro, “I run”, and eo “I go”).

f89 redemption from the Captivity of his own Will: An important personal Coleridgianism; on his sense of being imprisoned, see Coburn “Coleridge and Restraint” UTQ (Apr 1969) XXXVIII 233–47.

f89^v It sleeps in the Metal; Even in the most passive-seeming parts of nature, the informing Word, i.e. that which gives it its characteristic properties, is dynamic, a living power, capable of responding in sound even to the touch; for Coleridge’s fondness for this figurative way of referring to metal, see 4929 f30 and n, also the AR passage referred to above (f86^v).

συνετα ασυνετως βazon: “uttering intelligent [sounds] without understanding”.

Caput Mortuum: A standard alchemical and chemical term for an inert residue, in Coleridge’s time falling into disuse except as a metaphor; cf SM:LS (CC) 77.

Ixions: An allusion to the story that Ixion made love to a cloud substituted by Zeus for Hera. Cf Ixion-like in CN III 4432 f25^v.

Exponent: See above 4530 and n.

Appetence: See 4616 and n.

Slumbers Somnambulant: Cf 4692 f21, 5008 and nn.

f90 ψυχων απασων …συνκοσμουμένων: “all souls being harmonised together through his Word and in his Spirit”.

Spirit pleadeth to the Spirit…: A conflation of Rom 8:16, 23, 26.

the whole Creation groaneth: Rom 8:22.

4985 25.65 The ink and hand are very like 4984; the entry has every appearance of being closely associated with that entry.

f90^v “The Progress of Infidelity”…last Quarterly: No 56 QR (XXVIII Jan 1823) 493– 536, was published in July, and therefore, as the April number (57) was published in Sept that year, from July to Sept 1823 No 56 was the last number; Coleridge was referring to an unsigned review article on M.Grégoire’s Histoire de la Théophilantropie, of which the thesis was that a large part of the infidelity which resulted in the French Revolution came from English deists and sceptics.

Hugh! Hugh! E.Hugh Hussee: I.e. “Heu!” and “Eheu!” Latin for Alas! Alas! Hussee became one of Coleridge’s names for RS; cf 5042, 5054, 5057 and nn. For the evidence that RS was the author of the review see Hill Shine The Quarterly Review under Gifford (Chapel Hill, NC 1949) 81–2. In a marginal note on Hartley Coleridge’s Northern Worthies Coleridge used “Husseian” to describe the anachronistic inter-pretation of past moral events in terms of present moral taste in CM II Hartley Coleridge 23.

ototatoi: A slip for otototoi, Greek for “Alas!”

“Miracles the proper…Proofs of Revelation”: QR XXVIII 504:

La Reveillere used to take praise to himself for having, in his directorial character, humbled the Pope and the great Turk. The anti-christian language of the directory, and its persecution of the clergy, are imputed to him; but so far his colleagues were willing to go with him; but his zeal for deism they regarded as ridiculous. One of them proposed to him, as an infallible means of securing the triumph of his sect, that he should be hanged and rise again from the dead the third day. The sarcasm, impiously as it was intended, might have conveyed to him the truth that miracles are the proper, only and irrefragable proofs of revelation.

(The word irrefragable is not italicised in the article.)

Coleridge resisted all such arguments many times. See a long note on “Miracles” in CN III 3897n. See also e.g. CN III 3278, 3804, 3846; and in this volume 5402 and n.

f91 conditio sine quâ non: “indispensable condition”.

not quite so simple…as the Grotians make it: I.e. the “rationalizers” of religion, like Paley. See CN I 1187 and CN II 2640, and above, 4924.

in toto genere: “as a whole class”.

apodictically: Cf 4831 f57, “by demonstration”.

f91^v two first Chapters of S^t John’s Gospel: I.e. the account of Jesus as the Word made flesh, of the miracle at Cana of turning water to wine, and of the scourging of the money changers from the Temple.

Christ himself declares…: E.g. in John 20:29.

the Writer himself: QR XXVIII 527–36, dealt with other proofs of the nature of Creation, such as the Mosaic dispensation of the Law, the fulfilment of prophecies, the efficacy of the Christian doctrine for the individual life.

Coleridge’s attack on RS here, while based on profound disagreement with the reactionary views expressed in the article, was also inflamed by the attack in it on Lamb, who in the Essays of Elia, recently published, was accused of needing “a sounder religious feeling”. In Oct 1823 in the London Magazine Lamb replied; see 5010n.

4986 25.66 Jack Snipe: In PW II 982–3; first in Allsop (1836) I 90–91. Allsop said the lines were impromptu and that he wrote them down at the time Coleridge tossed them off, but perhaps here is further evidence that Allsop saw the Notebooks, possibly after Coleridge’s death; see CN III 4271, 4467 and nn, and 4952 above. Jack Snipe was another name for John Stoddart, editor of the New Times, of whom Coleridge had formed adverse opinions in Malta; see CN II 2121, 2413, 2890 and nn. Coleridge had solicited Stoddart’s help in advertising his Philosophical Lectures in the New Times, then but recently founded by Stoddart, who only gradually revealed his extremely authoritarian political views. He was now made notorious by William Hone’s popular broadside, A Slap at Slop (1821).

The rhyme refers to attempts to prosecute Hone and Richard Carlile for their efforts to establish freedom of the press. Hone was tried three times in 1819 for publishing parodies of the litany, the Athanasian Creed, and the like, but was exonerated even by the notoriously severe Robert Gifford, Attorney-General from 1819, who in Aug 1820 led the case for the prosecution of the Queen; see 4827 and n. Carlile spent 1819–25 in Dorchester jail as well as a second sentence of four years. Powerful antagonists, dubbed “the Bridge Street Committee” (the Constitutional Association, as it called itself), were defied by Carlile’s wife, sister, and numerous supporters. The Bridge Street Committee met at 6 New Bridge St, Blackfriars, and was formed 20 Dec 1820 by the Duke of Wellington, John Stoddart, and others, to carry on a campaign of spying and prosecution against critical dissent of every sort, secular and religious; criticism of the King, support of Queen Caroline, higher criticism of the Bible, blasphemy, and free-thinking were all linked together.

4987 25.67 After this entry, half of f92 and six more pages are blank. The book had already been used from the other end, ff141–92^v. Coleridge also numbered the pages from what has been considered, and foliated, as the front.

as the Whale did Jonah: Jonah 1:17 to 2:10.

Coleridge was anticipating here the movements in the Church of England which in 1865 culminated in the decision no longer to require the clergy to subscribe to the Thirty- Nine Articles but merely to affirm that the doctrine embodied in them conformed to the Bible and the BCP.

4988 20.57 Charles Lamb’s difficulty. About accepting belief in immortality. See 5010n on Coleridge defending Lamb’s religious position.

prima materia: “prime matter”; cf in 5127, Gold the Essence.

But suppose a pre-existence…: Did Lamb or Coleridge raise the point? The phrasing suggests an answer to Lamb. See 4910, 5377 and nn.

f42^v mem. equivoque of con[ception] for image: See e.g. The Friend (CC) I 157–60, 177.

“a new name”: Promised to the faithful in Rev 2:17: “a new name written, which no man knoweth saving he that receiveth it”.

f42 the World not a total present: I.e., it is always in process, one of Coleridge’s least understood positions. See 4853 and n, and CN III 3763.

Proved by Geology: E.g. in CN III 4432, 4433.

a point of individual Cons[ciousness] must begin somewhere: I.e. where We have begun to be (f43). On the instinct for a future state in man see CN III 4356.

an instinct been found to lie?: Cf CN III 4378 for an earlier form of this argument.

4989 20.58 This entry is in the hand of John Watson, the transcriber of the “Essay on Faith”; see 4843n. To Watson, an assistant to James Gillman, and a housemate at this time, Coleridge was devoted; see an affectionate letter written [24 June 1827] to Watson a fortnight before his death. CL VI 693–4.

The entry appears to be a dictated statement, and a personal one, to judge from the remark directed to the amanuensis on f41^v, it is well worthy your remembering.

it has been often asserted: In later annotations on The Friend (CC) I 166n Coleridge attacked the doctrine that mere security is the end of the state together with the greatest freedom of the individual compatible with it; see C&S (CC) 116 and fn I where this entry is in part quoted.

centro-perepheric: (The spelling is Watson’s; cf 5249 f55 centro-peripherical.) OED attributes peripheric to Coleridge in The Friend, giving the 1809 date in error for 1818; see The Friend (CC) I 427 fn. Here is another example of opposites (centre and periphery) juxtaposed and at the same time reconciled; see below 5249 f38.

4990 20.60 In a different ink and pen from 5245 opposite and 5246 that follows, this entry appears to be of earlier date, and already on the page before 5245 and 5246 were written. It may be related to the stubs of four (unfoliated) leaves cut out between f41 and f40^v, at least three of which had been written on.

Cf Zapolya Pt II Act IV Sc i: PW 938–9. Zapolya was largely written at Calne in 1815, rejected by Drury Lane and published in November 1817. The first three lines here appeared in it in 1817, and the last four lines υar; the intervening six lines were first added in 1829.

4991 30.62 The list of books and shelf-marks is not in Coleridge’s hand; it was written before 5005 and 5006 which encountered it on f67^v. It is running in the same direction as 30.1 to 30.58 entries not however in chronological sequence; see the N 30 table. A letter of 9 Sept 1823 seems to show that Coleridge had been searching in Sion College Library for works on English and Scottish church history. This is confirmed by Sion College Library records to the effect that Coleridge was introduced as a reader by Dr Henry Butts Owen in 1823. As non-clerical he could read there but not take books away from the library.

Items 2 and 3 in Coleridge’s list prove that it was taken from the second edition of the catalogue of that library (1724) in which they first appeared.

Burnet’s Memoires: Gilbert Burnet, The Memoirs of the Lives and Actions of James and William, Dukes of Hamilton and Castleherald. (7 books) i.e. Pt I of John Spottiswoode, The History of the Church and State of Scotland (4th ed 1677). Sion Catalogue, still at U. III. 4. One wonders if Dr Owen or some other borrowed this work for Coleridge, as there is an annotation in it in his hand; see CM I under Spottiswoode. Would Coleridge in the library annotate a book? Outside he might forget?

The second item, which also has one annotation by Coleridge, is William Laud The History of the Troubles and Tryal of…William Laud, Lord Archbishop of Canterbury (1695) for which Henry Wharton wrote the Preface. Sion Catalogue S. IX. 28. Coleridge’s reference to 2 υol also indicates the use of the 1724 catalogue. See CM under Laud.

The third item is James Kirkton’s The Secret and True History of the Church of Scotland from the Restoration to the year 1678. The 1817 edition is in the 1724 Sion catalogue. See below 4999 and n for an excerpt from this work.

The fourth item is in the Sion Catalogue of 1724 and 1895. “E.B. I. 4.” being the shelf-mark for Joannes Goropius Becanus Opera posthuma (Antwerp 1580). In the present BM Catalogue this is listed as Joannes Goropius Opera…hactenus in lucem non edita: nempe, Hermathena, Hieroglyphica, Vertumnus, Gallica, Francica, Hispanica [ed L.Torrentius] 6 pts (Antwerp 1580).

The first three items on this list appear to have been items wanted for materials towards Coleridge’s projected life of Leighton. See CL V 294, 295, 299–301.

4992 3½.94 This entry is at the foot of f112 and continues on f116^v, i.e. it was written when 4967–4972 and probably 4965 (see 4972n) were on the intervening pages; it is later than 4963–4964, and 4967– 4972, possibly c 10 Sept 1823 like 4993.

Turn to p. 92: I.e. f116^v, ff112^v-116 being filled.

Loadstone of Laurentius Guascus: The remainder of the sentence is υar from Thomas Browne Pseudodoxia Epidemica Bk II Chap 3 (1659 f°) 59; see CN III 4366 foll and nn. The word civilized, and the afterthought in pointed brackets distinguishing between feeling and pain, are Coleridge’s.

Loadstone preserυed in the Salt of a Remora: This sentence, also in Browne, follows Coleridge’s preceding one. The Remora, a sucking-fish, was long thought to have magnetic powers sufficient to stop or impede a ship. See above 4954.

The last line of the entry at the foot of the page avoids the numeral “IX”, already on the page.

4993 3½.102 10 Sept 1823 Coleridge was in Highgate. In PW II 1084 these lines with 4994 have been taken as dating Youth and Age—the lines in 4994 and 4996–10 Sept 1823: PW (EHC) I 439–41, II 1084–7, and PW (JDC) 639–41. Yet the appearance of the hand in the MS casts some doubt on whether this and 4994 are one entry; they appear to have been written at different times and with different pens. It may be that printing them together presents correctly an intention by Coleridge to record the moment of composition of Aria Spontanea in 4994 which reminded him of a moment a quarter of a century earlier, in the Quantocks. Alternatively, as the metre and mood suggest, this entry may have no relation in content to 4994; it could be a false start for other verses. The dating of Youth and Age, lacking other confirmation, must be more tentative than in PW.

4994 3½.103 The verses were printed as part of Youth and Age (with the omission of the last two rhyme-words) in PW (EHC) II 1084–7 where it was attached to 4993. The vertical line in the MS (as in 4996) may be EHC’s—to indicate a copying. There is a copyist’s “X” at the beginning of the entry. See CN I Introduction XXXV. EHC was no respecter of the pristine pages of first editions or MSS; in fact these vertical lines look very like EHC’s on his copy of the first edition of Christabel in VCL. In PW (JDC) 639– 41, entry 4993 and the prose introduction were printed in the notes.

Three leaves on which further verses were written were cut out after this entry; from the few letters visible on the stubs there appears to have been more of the poem or more drafts of it.

By 11 Oct 1823 (CL IV 304–5) Coleridge was in Ramsgate, and on 18 Oct he dined with SH, who left there 23 Oct. See 5005, 5010, 5032. Relations were warm and friendly; Sara said, “C will be in despair at our sudden determination…. I am a little sorry to leave

R[amsgate] before the time…” SH Letters 267. If some of these lines were written later than Sept, in the Ramsgate autumn, nostalgia for lost youth may well have been quickened by her proximity. See also 4996 and n.

“through [my] brain”.

Rappee Spenser: The snuff jacket, spencers being named after the contemporary Earl of Spencer (d 1834). Coleridge watched bees with amusement; see 5220.

over the Summit of Quantock: Is there an association of the mute shoot downward in the sunshine like a falling Star of melted Silver with the Nostoc of 4646 above, and CN I 1703?

Love is flower-like: Cf 4926n.

4995 3½.110 The hand resembles that of 4965, 4972 and 4993; probably all these entries are of c July—Sept 1823 date. The entry when it reached f131^v had to avoid CN III 4110.

There is little doubt that Coleridge is drawing his names and dates here, and some phrases, from John Blair The Chronology and History of the World, From the Creation to the Year of Christ, 1753; Illustrated in LVI Tables; Of which IV are Introductory & include the Centurys prior to the I^st Olympiad; And each of the remaining LII contain in one expanded View, 50 Years—Or Half a Century (1754). The facts Coleridge jotted down appear in Blair’s Chronology, except two: the 1638 Solemn League & Covenant in Scotland and 1007 Solomon. Either Coleridge had these dates in his head from elsewhere, or he simply made a slip in the copying of the last one, Blair giving 1012 for the beginning of the building of the Temple, 1004 for its dedication. The clear reading Solomon begins his Reason is inexplicable. Comparison with numerous other chronologies shows how closely Coleridge was following Blair’s phrasing, e.g. in Jephtha’s rash υow, Homer Jun^r, the Tragic Poet, 263 B.C./contemp. with Timoeus of Sicily, the Historian. Perhaps the strongest proof is in Coleridge’s 1641: Strafford’s Exec…& Chillingworth’s Death, for in Blair, “Chillingworth ob. 1644 act. 42” is noted on the 1641 line in the Chronology, hence Coleridge’s natural error.

In 1651.3 Sept^r. Battle of Worchester. Quakers, the last word is Coleridge’s addition. It is perhaps of interest to notice that in this instance, and in the 1638 line above, as also in one more instance, 47 Charles delivered up by the Scots, the details missing in Blair are to be found in James Playfair A System of Chronology (1784) although in other respects that work lacks much of what Coleridge gives. Was he comparing the two chronologies? For his interest in chronologies see also CN III 3292.

4996 3½.117 See 4993, 4994 and nn.

In PW II 1085–7 this entry is printed as “MS II” of Youth and Age, and the MS is given more than usual attention as to deletions, pencil or ink, and other details. The vertical line is not necessarily a deletion; see 4994n.

The numbering of the stanzas 1–3 is in ink; addenda and corrigenda are in pencil as well as ink. In stanza I the insertion <that> is in pencil—and in the wrong place? So also are lines 17–18, Nought car’d this Body …together in pencil; as there was ample space for them, they hardly appear to be an insertion. The vertical line down the page, like the others here, may be a cancellation or a signal that it has been copied. The next two lines, This snail-like House…wrong, appear after a break, at the foot of the page, with no obvious continuation. The section numbered 2 on f136 appears cancelled by irregular short vertical ink lines at the top of the page; the longer vertical pencil one is possibly again related to transcription.

f136^υ Housemates: Cf gravemates in CN III 3547 and n, and many other contexts. Cf a letter of [June 1821?] to an unknown correspondent, on the subject of marriage, “You must have a Soul-mate as well as a Houseor a Yoke-mate”. CL V 153.

Dew-drops are the Gems of Morning

But the Tears of mournful Eve: See 5259, where these lines were copied, perhaps as possible album verses? Cf a holograph MS fragment now in the Redpath Library of McGill University in which this last metaphor is more elaborately and poignantly developed; quoted in 4926n above. The cluster of images here looks forward to Work without Hope (1825); see 5192.

4997 26.13 Seeds raised without soil: A thorough search has not discovered this.

4998 26.14 The entry represents a return to the problem of how evil, if it is a necessary involute of good, may be “expelled” from the universe. See CN III 4418 and n; also 4554 above, 5076 below, and nn.

Nitrogen or some Oxyd of Ammonium plu+Hydrogen…elements of Ammonium and Hydrogen: Although for Coleridge nitrogen usually serves as elementary (see e.g. 4555, TL 56–7), its nature for contemporary chemists, including Davy, was problematic—see Levere Affinity and Matter 45–6. Davy thought in 1809 that nitrogen contained oxygen— see TL 69: “…gen itself, the metallic nature of which has been suspected by chemists, though still under the mistaken notion of an oxyd ”

Muriate (Chlorate?): Muriate is Lavoisier’s name; chlorate follows Davy’s discovery of the elemental nature of chlorine, which he named in 1810. OED gives 1823 for the first use of chlorate. But does Coleridge mean Chloride? Sodium chloride is used as seasoning—the Season of the Earth—but not so sodium chlorate; cf Matt 5:13, Mark 9:50.

f12 Oil becomes a mad’ning Spirit, the tasteless water a corrosive Acid: Coleridge may be referring to reversing…the proportions of ethyl chloride and water, which would yield alcohol and hydrochloric acid. Ethyl chloride is a highly flammable, gaseous liquid similar to an Oil.

Potence: See 4554 and 5143 and nn. On the discussion which follows and Coleridge’s use of chemistry in connexion with life cf CN III 4226 and n; also above 4538 f167^v, 4662, 4929 and nn.

f12^v Actus sine ullâ potentialit[at]e: “Act/Actuality without any potentiality”; see 5241 f30 and n.

f13 roaming about…seeking whom it may devour: A recollection of 2 Pet 5:8; cf TT 29 May 1830.

f13^v Nνκτι εοικως: “like Night”; Iliad I 47 and elsewhere in Homer.

the mystery of Iniquity. 2 Thess 2:7.

Enemy, whom Christ…under his feet: I Cor 15:25.

f14 this Fruit is fair to behold…employ my new powers to do good: A paraphrase of Eve’s two speeches, in Paradise Lost 745–89, 795–833.

Indifferencing: Not in OED, which lists “indifferenced” as a nonceword in Richardson’s Clarissa 1748.

f14^v punctum indifferens: “midpoint/indifferent point”.

Luther’s Assertion…: In Colloquia Mensalia (ed cit 4594) 166–74. Luther wrote that at the fall man’s will became enslaved, that the power of Satan flowed into it, and that man therefore sins according to this corrupted will. He held that no voluntary acts can change this, but that it can be re-identified with the will of God through faith, grace, and the Holy Spirit, for even though the corruption is basic, man is in no way guiltless from sin against the will of God as expressed in the Law. In a note on these pages Coleridge wrote that all this was sound, and Scriptural, but seen through a mist; see CM under Luther.

illapse: Listed by OED as rare.

Not my Will but thine: Luke 22:42.

περιχωρησις.: “intercirculation”; for various contexts CN III 3575, 4418, 4360 and nn; and in this volume 4521 and n.

the correspondent Mystery of the Remedy. Throughout the NT salvation through Christ is referred to as a mystery—e.g. Eph 6:19; Col 4:3.

f15 Logos, or Substantial Idea of God’. John 1:1–14.

“in him…God loved the world”: John 3:16.

f16 “who have stood in the secret of the Lord” (Jer 23:18): The Hebrew word translated in AV as “counsel” is sodh, meaning literally “secret counsel”.

f16^v as in Moses…the faces of the Waters: See CN III 4418 f13^v.

f17 inter-penetration…inward…intrusion…Interiority: On Coleridge’s taste for inprefixes, see CN III 3263, 3869, 4230, 4247.

4999 26.15 An excerpt var from James Kirkton The Secret and True History of the Church of Scotland from the Restoration to the Year 1678 edited by C.K.Sharpe (Edinburgh 1817) 46–7, referring to Charles I. A footnote by the editor denies the allegations of “early incontinence and subsequent impiety”. For Coleridge’s reading of Kirkton see 4991 and n.

5000 26.16 This was a plan not for a Biographia Philosophica apparently, but a tale with truth and fiction mixed.

This biographical synopsis is considerably filled in by autobiographical additions in F°. 199 appearing in CN V; it is quoted at length in Coburn Experience into Thought.

That Coleridge regarded his life as A Sceptic’s Pilgrimage calls attention to a side of his thought too often overlooked. See Margaret Wiley The Subtle Knot (1952), and Creative Sceptics (1966).

Voltaire’s Philosophical Dictionary: Cf “Voltaire in that jumble of Ignorance, Wickedness, & Folly, which with his usual Impudence he entitled a Philosophical Dictionary”, in a letter to Josiah Wedgwood in 1801 (CL II 702). As early as 1794 Coleridge was ashamed of his youthful pleasure in “the levities of Voltaire” (CL I 78).

Cato’s Letters: By John Trenchard and T.Gordon, the notorious 18th-century attack in weekly letters on privilege was initially directed to exposure of the South Sea Bubble in particular, but generally, as the Preface said, to a defence of “the Principles of Liberty and Power”. Coleridge said, in the autobiographical entry referred to above, that he read them as a schoolboy along with Voltaire’s Philosophical Dictionary; cf 4916 and n. See also Lects 1795 (CC) 293 n I.

5001 16.392 Against this entry Mrs Gillman has written, “Is it not himself? A.G.”

Coleridge’s early interest in “Spirits” should be considered in the light of this entry. Cf 5360 and n. Relevant also is his scheme of a Faust-like drama based on the story of Michael Scot; see 4642, 4690 and nn; also TT 16 Feb 1833.

5002 16.393 Surenhusius: Willem Surenhuys (1666–1729) edited the Hebrew Mishna with a Latin translation (3 vols in 6 Amsterdam 1698–1703). A copy was sold in the Green SC (620), described as “scarce”. Coleridge, in a letter of 16 July 1816 to J.H.Frere, referred to needing this work for his projected “Specimens of Rabbinical Wisdom”. CL IV 657. In May 1825 in a letter to his nephew, John Taylor Coleridge, he says he had abandoned that scheme of “some years ago” for lack of learning, but “about 3 years ago” had entered into another similar plan with Hyman Hurwitz (CL v 433); entry 4510 provides corroboration. This materialised in Hyman Hurwitz’s Hebrew Tales (1826), of which three are translations by Coleridge based on the Ger

man of Engel; see The Friend (CC) I 370 n 2. Is it a reasonable guess that one of the Frere brothers, J.H. or George, had spotted a copy of the Mishna in some bookshop and Coleridge was ordering it, perhaps with Green’s backing, or at his behest?

5003 16.394 The uncertain reading makes conjecture more than usually hazardous. Mr Q could be Mr de Quincey or Mr Quillinan. Coleridge had known Q since 1807; Quillinan he met at Ramsgate 18 Oct 1823, and SH’s account of the dinner party suggests that “gab Curby” may be the right reading. She says with a nice choice of words in a letter the next day, “Q. was quite astonished with C.—He had not room to squeeze in a word—tho’ he was a little uncomfortable under the feeling that C. was obliged to have all the talk to himself’. SH Letters 266. Or if the reading is job Curtsy, could that have been Mr. Q’s slang for a perfunctory curtsy?

5004 30.3 The so earnest defender of those who confederated with the Reformers in the reign of Henry 8th and Edward 6th was probably Gilbert Burnet in his History of the Reformation of the Church of England (ed cit in 5082 and n); numerous entries in this notebook stem from this work.

In the Preface to Part II Burnet’s excuses for the reforming Bishops were that objections to them were mere prejudices, that corruption was rife, and that they naturally used the shelter of royal authority to protect themselves against the opposition of the ignorant or self-interested majority.

A third prejudice is, that the Persons who governed the Affairs at Court were weak or ill Men: that the King being under Age, things were carried by those who had him in their Power. And for the two great Ministers of that Reign, or rather the Administrators of it, the Dukes of Somerset and Northumberland, as their violent and untimely deaths may seem to be effects of the indignation of Heaven, for what they did; so they were both eminently faulty in their Administration, and are supposed to have sought too much their own ends. This seems to cast a blemish on their Actions, and to give some reason to suspect the things were not good which had such Instruments to advance them.

But this Prejudice, compounded of many particulars, when taken to pieces, will appear of no force to blast the credit of what they did.

Burnet goes on to say that Northumberland and Somerset were Regents over the young king, and acting with full royal prerogative. He argues that Northumberland was no reformer, but a confessed papist (on the scaffold) and for Somerset Burnet makes very transparent palliations for his self-aggrandisement. For Cranmer the justification of his severity was said to lie in the corruptness of the times, thus:

And this may satisfy any reasonable Man as to this Prejudice; that if Archbishop Cranmer and Holgate, the two Primates and Metropolitans of this Church, were in the right, in the things that they procured to be reformed, though the greater part of the Bishops, being biassed by base ends, and generally both superstitious and little conversant in the true Theological Learning, did oppose them, and they were thereby forced to order matters so, that at first they were prepared by some selected Bishops and Divines, and afterwards Enacted by King and Parliament, this is no just exception to what was so managed.

Ibid. On Cranmer see also 5060 and n.

5005 30.60 Before this entry a prescription for a laxative was written on the page in another hand. For other entries of this Autumn, 1823 (II Oct–10 November) in Ramsgate see the entries that follow here to 5019. It was apparently a time of tension and some little personal drama, perhaps largely inward. See also 5001, 5025, 5027, 5028, 5032, 5033 and nn.

5006 30.61 Intus ut libet, foris ut moris est: “Act as you like at home, act according to custom in public”. The motto is quoted by Ten-nemann (IX 105) as a maxim attributed to Cremonini by several later Aristotelians in Italy, thus casting doubt on Cremonini’s submission to the Church. Cesare Cremonini (1552–1631) was, like Pomponatius, an expounder of Aristotle.

Pomponatius: Pietro Pomponazzi (1462–1525). Coleridge was quoting him in 1801; see CN I 943n. A liberal Roman Catholic medical man and psychologist, who questioned Thomas Aquinas’s and Averroes’s interpretations of Aristotle and struck out for himself, he was generally deemed the philosophically most powerful of the Italian Aristotelians. In his annotations on Tennemann Coleridge protested against a disproportionate amount of respect and attention given to Pomponatius. See 5007n. On a back fly-leaf of Vol IX he said, however, “…this Volume… with the exception of the account of Pomponatius, is a poor compilation from common books…”, a statement which shows that Coleridge was not necessarily relying on Tennemann even when he coincided with him.

5007 30.63 The celebrated Physician: Averroes? On whom see CN III 3896 and n. Tennemann VIII 419–40 described him as thinking of Matter as holding “all the forms in potentiality”, whereas God “the first mover holds them all in actuality, because he…has the ground of all being in him”. In IX 65–6, in his discussion of Pomponatius, Tennemann refers to the doctrine of Averroes of one universal principle of reason for the whole human race, immaterial and immortal, affecting thought from the outside.

Pomponatius is discussed by Tennemann IX 64–102; see above 5006 and n. On a front fly-leaf of his own copy Coleridge protested: “Contrast the contemptuous abuse of the Schoolmen with the admiration expressed of Pomponatius and then recollect the true philosophic merit of Occam in his exposure of “these ‘Species’, and these ‘Starry Intelligences’ which are all Gospel still with Pomponatius”. Tennemann (IX 67–80) quoted at length from Pomponatius’s Tractatus de immortalitate animæ and gave a long analysis (IX 95–102) of Pomponatius’s attempts in his De incantationibus at a natural explanation of miracles and marvellous signs. Tennemann’s analysis of Pomponatius did not include a discussion of imagination as such but of divine powers (Coleridge’s active imagination?) working upon human imagination, some directly, some indirectly by the divinely ordered influence of the stars. In certain so constellated Individuals, like the great founders of religions such as Moses and Christ, these miraculous powers were developed by means of a divinely endowed concentration of all natural powers.

5008 30.64 Coleridge’s interest in somnambulism (as in all the activities of sleep) appears in e.g. 4908, 4910 f72^v; see also 4692 f21 and nn.

Did he sometimes feel himself to be sleep-walking, and surrounded by varying levels of external and internal testimony, the latter conscious and unconscious? “Is it not Sleep and Somnambulism that alternate rather than Sleep and a contrary State, as assumed in the term, Waking?” he was to ask himself in 1827 (CN V). The word re-undrest, in any case, suggests the particularity with which he imagined the process.

the state of that Man’s mind during his whole after life: After a quarter of a century an extra twist and sophistication of the Ancient Mariner’s problem? Cf a more cheerful earlier question, the other side to this coin, in the excerpt from Jean Paul in CN III 4287.

That Coleridge should think of consulting the “Opium Eater” about sleep-walking is not surprising, though interesting at this late date. Charles Lamb’s close acquaintance with distorted sleep had been recently described in his “Witches and Other Night-Fears” (in which he quoted Coleridge’s Ancient Mariner) in the London Magazine in Oct 1821, though Coleridge doubtless had more private communications from Lamb on the subject.

unconsciousness & consciousness: That Coleridge had a specific concept of the unconscious mind is clear also from other entries, e.g., CN I 6, 1554, 1575; CN II 2086; CN III 3362, 4066, 4409, to cite only a few. In 4534 an interesting social observation is based on it. The subject is discussed in Coburn SC Imagination 17–23.

5009 30.65 It is typical of Coleridge’s sense of the past entering into the present that he should call certain of the narrower and more violently bigotted contemporary supporters of the ecclesiastical establishment Laudite, a synonym for the Philo-despotists of 5013. See also 5015, 5042 below.

the Quarterly Review. See 5240, 5351 f39^v and nn. The review of Burnet’s History of His Own Time in the Apr 1823 issue (Vol XXIX)—published in Sept—would bear out Coleridge’s contention; see e.g. pp 166–7, where the Flattery to [Archbishop] Sancroft is apparent. The author was RS. Was this unknown to Coleridge or is RS in mind here? Cf 4985 and n. The editor of the QR at this time was Gifford. But Coleridge had always distrusted reviews (CN I 1673) and RS as reviewer (CN III 3661), to select but an early and a later instance.

5010 30.66 Sunday Night, i.e. 12 Oct 1823, from the next entry.

Ultima: Mrs Gillman? Or does he refer to SH as his “last” love?

Coleridge and Mrs Gillman with Eliza Nixon were at Ramsgate (SH Letters 262–7), where on this Sunday evening they met SH in a company to which Coleridge gave an account of Lamb’s reply in the (Oct 1823) London Magazine to RS’s attack on him in the Jan 1823 QR (published in July). See 4985 and n. SH Letters 263–4 and n. CL V 305 and n. Mrs Gillman’s honest Indignation may have been aroused by the RS accusation that Elia was lacking in religious feeling; Lamb was a frequent visitor to Highgate.

On the other hand, SH reported in her letters (loc cit) being “very anxious” about the attack on Lamb.

5011 30.67 Ult.: Again, for Mrs Gillman? She was in ill-health and probably exhausted from preparations for the removal from Moreton House to No 3 The Grove, which James Gillman effected in late October or early November in her absence with Coleridge at Ramsgate.

5012 30.68 On Queen Elizabeth: See 5085 below.

James I: See below 5046.

Castlereagh: Coleridge, while deploring his foreign policy, was softened somewhat by his consideration for Queen Caroline. See 4720, 4826 and nn.

Liverpool: With Robert Banks Jenkinson (1770–1828), second Lord Liverpool (Tory Prime Minister 1812–27), Coleridge’s relations were more personal. In public life known for negative attitudes towards electoral reform, R.C.Emancipation, and reform of the Corn Laws (until the last year of his life) he privately gave his patronage to literature and other good causes; Coleridge knew him slightly (CL V 526–7), Liverpool’s Walmer estate being not far from Ramsgate. See Coleridge’s long letter of July 1817 to him. CL IV 757–63. On his (later) promise to obtain a sinecure for Coleridge see 5440 and n.

No example of a despot with a pure private life seems to have presented itself.

5013 30.69 Possibly this Thought arose from recent reading, particularly Burnet, who in Bk I Pt iii of his History of the Reformation of the Church of England (ed cit 5082n) I 262 criticised both Roman Catholic and Protestant historians for failing to make sufficient justification for Henry VIII’s “severities”.

In the latter part of his Reign, there were many things that seem great severities, especially as they are represented by the Writers of the Roman party; whose relations are not a little strengthned by the faint excuses and the mistaken accounts, that most of the Protestant Historians have made. The King was naturally impetuous, and could not bear provocation; the times were very ticklish; his Subjects were generally addicted to the old Superstition, especially in the Northern parts; the Monks and Friers were both numerous and wealthy; the Pope was his implacable Enemy, the Emperor was a formidable Prince, and being then Master of all the Netherlands, had many advantages for the War he designed against England. Cardinal Pool his kinsman was going over all the Courts of Christendom, to perswade a League against England; as being a thing of greater necessity and merit than a War against the Turk. This being, without the least aggravation, the State of affairs at that time, it must be confessed he was sore put to it. A Superstition that was so blind and headstrong, and Enemies that were both so powerful, so spiteful, and so industrious, made rigour necessary:…

The Pope’s power over the Clergy was so absolute, and their dependance and obedience to him was so implicite; and the Popish Clergy had so great an Interest in the Superstitious multitude, whose consciences they governed, that nothing but a stronger passion could either tame the Clergy, or quiet the People. If there had been the least hope of impunity; the last part of his Reign would have been one continued Rebellion; therefore to prevent a more profuse effusion of Blood, it seemed necessary to execute Laws severely in some particular Instances.

5014 30.70 Psilanthropists: See CN III 4005, 4487 and nn. The Corollary against them is the belief that Christ as the Logos, as the orderer of Nature (see 4554 and n) is the administrator of nature, as a judge is the administrator of the law.

all other ordinances but that of Kingship: I.e. the law administered by judges derives from the king, just as the laws of nature administered by Christ derive from God.

the Trials of Writers versus the Aristocracy: The records of state trials from the time of Richard II to this period cite no instances of trials of Writers versus the Aristocracy; presumably Coleridge, nodding for a moment in his syntax, means the court Trials of Writers in contrast to the Trials of the Aristocracy. E.g. the harsh treatment by the courts and the law, in Coleridge’s own time, of many writers and editors compared with the permissiveness towards privilege.

Earl & Countess of Sunderland: A search through records of state trials reveals no trial of an Earl and Countess of Sunderland. In 1616 the Earl and Countess of Somerset were tried for the murder of Sir Thomas Overbury in 1614. Both were sentenced to hang, but because of their connexions at Court they were pardoned by James I and lived to an advanced age in relative opulence. The account is given in Celebrated Trials and Remarkable Cases of Criminal Jurisprudence from the Earliest Records to the Year 1825 (6 vols 1825) I 303–31, a book listed in Green SC.

5015 30.71 Biographia Scotiana [Scoticana]: See 5038 and n.

C.K.Sharpes…Kirkton MSS 1817: The Secret and True History of the Church of Scotland from the Restoration to the Year 1678. By the Reυ. Mr. James Kirkton…Edited from the MSS by Charles Kirkpatrick Sharpe, Esq. (Edinburgh 1817). In a prefatory “Biographical Notice”, various MSS, including three of the History not in Kirkton’s hand, are discussed by the editor, some used, some not used in this work; this sort of discussion was unusual enough in books of the period to account for Coleridge’s phrasing and alternative to the title.

the first attacking & deprecating religious Toleration: See 5022 and n.

out-Heylining Heylin himself: For Coleridge’s view of Heylyn see e.g. CM Heylyn Cyprianus Anglicus 18, 19, where he considers Heylyn deliberately to be falsifying history regarding the 20th and 34th Articles of the Church of England:

Surely Dr H.was not so mean a scholar, as not to know, he was falsely translating the Latin words. He could not have overlooked the so obvious, so prominent Antithesis of jus and Authoritatem. The Church had full power, original right, on the one, and a reverend authority on the other. S.T.C.

A Lie! resting on a lying translation and perversion of the 20th Article.

Presybitero-Prelatico-ultra-papistical Parker: Samuel Parker (1640–88), chaplain to Archbp Sheldon, was later bp of Oxford under James n. Before the Restoration he was a devout Presbyterian, under Charles II became a staunch supporter of the Church of England episcopacy, and under James II sponsored the entry of Jesuits to Oxford. Gilbert Burnet History of his own Time (2 vols 1724, 1734) I 260, 695–6, 700, 740 described his virulent attacks in 1688 on the Presbyterians whom he had once supported and characterized him as a “covetous and ambitious” man who played politics with religion under Sheldon and James II. Was Presybitero no slip but Coleridge’s bit of fun?

5016 30.72 Again from Biographia Scoticana, “Mr. Patrick Simpson”, 75:

Mr. Simpson, after having finished his academical course, spent some considerable time in retirement, which he employed in reading the Greek and Latin classics, the ancient Christian fathers, and the history of the primitive church. Being blamed by one of his friends, for wasting so much time in the study of the Pagan writers, he replied, That he intended to adorn the house of God with these Egyptian jewels.

The allusion is to Ex 11:2 and 12:35–6, where the Israelites were commanded by Moses to “borrow” jewels from the Egyptians and take them up out of the land as they departed.

5017 30.73 Thought: It is curious that in notebooks full of thoughts, Coleridge should suddenly begin labelling entries thus; see 5020, 5026. Was this to mark for his own attention, as cogitabilia (Intro I xix) distinct from entries having to do with events?

irritable Prudery of our modern Orthodox: For Coleridge on the orthodox of his day see e.g. 5240 and n, particularly on their “shallowness”.

Do not attempt…Leighton: Robert Leighton Whole Works (4 vols 1820) III 146; Genuine Works (4 vols 1819) III 68.

The author of the Epistle to the Hebrews calls him the brightness of his Father’s glory and the character of His person. Heb. i. 3. And under these expressions lies that remarkable mystery of the Son’s eternal relation to the Father, which is rather humbly to be adored than boldly to be explained, either by God’s perfect understanding of His own essence, or by any other notion.

On Coleridge’s annotated copies see above 4853n.

notions…ideas: See 4853, 4940 and nn above.

Job’s Friends, who lie for God: I.e. by representing God (see Job 2 to 20) as bound by a formula which the Voice in the Whirlwind (chaps 38 to 41) denies.

5018 30.74 Related to the metaphor of overflowing in 5025?

5019 30.75 Bad Night: Of Monday 13 Oct? That morning he had called on SH; SH Letters 262.

5020 30.76 On confounding the Ec with the En klesia, See 5082, 5263 and nn.

f64 Too sanguine rather than backward: Coleridge’s list of energetic, enthusiastic, optimistic professional scientists to be contrasted with negative, prejudiced, established ecclesiastics contains names he often referred to in various contexts. Each one of the former class assumed the rightness of far-reaching new conclusions from his findings in his own field.

Blumenbach: See CN I 1657, III 4269 and nn.

the medical Profession generally: Although Thomas Beddoes is not mentioned he was surely in the background here; see CN I Index I.

Jenner’s Proposal of Vaccination: See CN I 1521n, and The Friend (CC) I 101 and n.

Linnaeus: See The Friend (CC) I 466–8.

Werner: See 4753 and n. He advanced the theory of “Neptunism”, that the whole earth’s crust was formed of precipitates from one primeval ocean, opposing Plutonic theories that some or all rocks were igneous.

Hunter. Coleridge’s admiration for John Hunter is most fully expressed in TL 17–19 and in The Friend (CC) I 473–4, 493 and nn.

Priestley: His name in this company provides an example of Coleridge’s ability to qualify and discriminate even among his own opinions; see CN I, II, III, Index I under Priestley. The names of Priestley and Scheele are linked together in TL 31 as discoverers of “the principal gases”. Scheele and Priestley independently discovered oxygen; both were names known to Coleridge from Bristol days; CN I 977n.

Lavoisier. See 5144 and n. Did Coleridge’s francophobia prevent him from understanding the significance of Lavoisier’s work in physical chemistry?

Davy: See CN I, II, III, Index I.

The imprisonment of Galileo: One of Coleridge’s stock examples of repression of new knowledge by civil or religious authorities or by popular prejudice. In Lect 5 P Lects (CC) ff199–201 it is associated with Antisthenes, Roger Bacon, Socrates and Christ. See also e.g. The Friend (CC) I 58.

&c to the end of the Book: Some projected work?

5021 30.77 Inquisitous Scotice=Curious: It has not been discovered where Coleridge found that inquisitous is Scottish for curious, i.e. inquisitive. OED gives it as rare and obsolete, with examples from writers not apparently Scottish.

Coleridge was apparently struck by a learned Plainness of style, but his example here has not been found (in either of the conjectural readings), though the work abounds in them.

P. 60 reads:

Before the day of Mr Black’s second appearance before the Council, he prepared a still more explicit declinature, especially as it respected the King’s supremacy, declaring, That there are two jurisdictions in the realm, the one spiritual, and the other civil; the one respecting the conscience, and the other concerning external things; the one persuading by the spiritual sword, the other compelling by the temporal sword; the one spiritually procuring the edification of the church, the other by justice procuring the peace and quiet of the commonwealth, which, being grounded in the light of nature, proceeds from God as he is Creator, and is so termed by the apostle, I Pet. ii, but varying according to the constitution of men; the other above nature, grounded upon the grace of redemption, proceeding immediately from the grace of Christ, the only King and only Head of his church, Eph. i. Col. ii. Therefore, in so far as he was one of the spiritual office-bearers, and had discharged his spiritual calling in some measure of grace and sincerity, he should not, and could not, lawfully be judged for preaching and applying the word of God, by any civil power,…

Bibliog. Scot: A recurrent slip, curious because he owned the book; see below 5038 and n. The cases discussed (157–60) are those of John McClelland and David Calderwood, two ministers of the Church of Scotland who protested against the lack of independence of the clergy under Stuart assertions of the divine right.

5022 30.78 the only passage of Milton’s Life or Writings: A reference to Milton’s A Second Defence of the People of England, against the infamous anonymous Libel, entitled, The Cry of the Royal Blood to Heaven, against the English Parricides, probably the translation by George Burnett of the Defensio Secunda in The Prose Works of John Milton (2 vols 1809) of which Gillman SC shows a copy. To select from the relevant pages 328–428:

…There was now, at home, a profound peace: and it was then we felt, but not then for the first time, that your power was not less in counsel than in the arts of war. In the parliament, it was your daily care to see, either that the faith of the treaty entered into with the enemy should be maintained, or that without delay such resolutions should be adopted as might be for the benefit of the state. But perceiving that delays were artfully contrived; that every one was more attentive to his private interests than to the interest of the public; that the people complained they were disappointed in their expectations, and circumvented by the power of a few, you put an end to their arbitrary authority, which themselves, though so often advised to it, had refused to do. A new parliament is called; the privilege of voting is allowed to those only, to whom it was expedient to allow it; the elected meet; do nothing; and having harrassed one another for a while with their dissentions and altercations, and most of them being of opinion, that they were unfit persons, and not equal to undertakings of such magnitude, they dissolve themselves. Cromwell, we are deserted; you alone remain; the sovereign authority of the state is returned into your hands, and subsists only in you. To your invincible virtue we all give place, all but such, who without equal ability are desirous of equal honours; who look with envy upon the honours bestowed upon others more worthy than themselves, or who know not, that there is nothing in human society more pleasing to God, or more agreeable to reason; that there is nothing more just in a state, nothing more useful, than that the most worthy should possess the sovereign power. That you are such, Cromwell, that such have been your deeds, is acknowledged by all—you, who are the greatest and most glorious of our citizens, the director of the public counsels, the leader of the bravest of armies, the father of your country: for by this title do all good men hail you with spontaneous voice sent forth from the heart.

Coleridge’s objection to Milton’s views here was recorded as early as Dec 1810 in CR Diary for that date.

5023 30.79 Again (see 5021 and n) from Biographia Scoticana “Preface”, separately paginated, 13 and n:

And instead of our covenants, an unhallowed union is gone into with England, whereby our rights and liberties are infringed not a little. “Bow down thy body as the ground, that we may pass over.” Lordly patronage, which was cast out of the church in her purest times, is now restored and practised to an extremity. A toleration bill† is granted, whereby all, and almost every error, heresy, and delusion, appears now rampant and triumphant….

†Although toleration-principles be now espoused, boasted of, and glorified in by many, yea, by some from whom other things might be expected, yet it is contrary to scripture. See Gen. xxxv. 2 &c Deut. xiii. 6. Jud. ii. 2. Ezek. xliii. 8. Prov. xvii. 15. Zech. xiii. 2. Rom. xiii. 6. Rev. ii. 14 &c. And how far the civil magistrate is to exert his power in punishing heretics, I shall not at present determine, or whether the word extirpate in our solemn league and covenant extends to the temporal or spiritual sword only, there are different sentiments and expositions; yet sure I am, according to the nature of things, that which is morally good, being a commanded duty, needs no toleration; and that which is morally evil, no mortal on earth can lawfully grant an immunity to. And betwixt these there is no medium in point of truth and duty. And it is observable, that where toleration or toleration-principles prevail, real religion never prospers much. And besides all, it is of woful consequence; for as in natural bodies antipathies of qualities cause destruction, so in bodies politic different religions, or ways of worship in religion, cause many divisions and distractions, whereby the seamless coat of Christ is like to be torn to pieces, and this oftentimes terminates in the ruin of the whole. “For a kingdom, city or house divided against itself (saith Christ) cannot stand.” And yet some will say, that toleration is a good thing, for by it people may live as good as they please. I answer, It is true, but they may also live as bad as they please; and that we have liberty and freedom to serve God in his own appointed way, we have him primarily to thank for it, as for all his other mercies and goodness toward us.

1816!: I.e. the date of Biographia Scoticana; see 5038 and n.

Southey’s Life of Wesley; Whitefield, Erskine: In his Life of Wesley (II 228–9) RS described the invitation by Ralph Erskine to Whitefield to speak at a secessionist meeting house and the argument that broke out subsequently between Whitefield and the Associate Presbytery of Seceders on the matter of church government and the solemn league and covenant. He quoted a letter written afterwards by Whitefield to the “son of one of the Erskines”:

Supposing the scheme of government which the Associate Presbytery contend for to be scriptural, yet forbearance and long-suffering is to be exercised towards such as may differ from them: and, I am verily persuaded, there is no such form of government prescribed in the book of God, as excludes a toleration of all other forms whatsoever…. I believe Jesus Christ…would teach us to exercise forbearance and long-suffering to each other. Was the Associate Presbytery scheme to take effect, out of conscience, if they acted consistently, they must restrain and grieve, if not persecute, many of God’s children, who could not possibly come into their measures: and I doubt not but their present violent methods, together with the corruptions of that assembly, will cause many to turn Independents, and set up particular churches of their own.

5024 30.80 Again Biographia Scoticana “John Scrimgeour” 87–90. He was “an eminent wrestler with God and had more than ordinary power and familiarity with him” (89). In his daughter’s illness

he went out to the fields (as he himself told) in the night-time, in great grief and anxiety, and began to expostulate with the Lord, with such expressions as, for all the world, he durst not again utter. In a fit of displeasure, he said, “Thou, O Lord, knowest that I have been serving thee in the uprightness of my heart, according to my power and measure; nor have I stood in awe to declare thy mind even unto the greatest in the time, and thou seest that I take pleasure in this child. O that I could obtain such a thing at thy hand, as to spare her!” And being in great agony of spirit, at last it was said to him from the Lord, “I have heard thee at this time, but use not the like boldness in time coming, for such particulars.” When he came home the child was recovered.

A similar story by Cotton Mather, Untraced in Cotton Mather.

P. 125 and 131: These deal with the penitential John Gordon, Viscount Kenmuir, reciting many episodes in his spiritual conflict. Ultra-Calυin-ism leads one minister to tell him (125)

he had not one word of mercy from the Lord to him, and so turned his back; at which he cried out with tears, (that they heard him at some distance), saying, “God armed is coming against me to beat out my brains; I would die; I dare not die; I would live; I dare not live; O what a burden is the hand of an angry God? Oh! what shall I do? Is there no hope of mercy?” In this agony he lay for some time. Some said the minister would kill him,—Others, he would make him despair.

The infra-Arminian Bishop (131) is the Bishop of Galloway who tried to reassure Kenmuir that undue pressure would not be used on “the Lord’s servants”:

…“My Lord, our ceremonies are, of their own nature, but things indifferent, and we impose them for decency and order in God’s kirk. They need not stand so scrupulously on them as matter of conscience in God’s worship.” My Lord replied, “I will not dispute with you, but one thing I know, and can tell you from dear experience, that these things, indeed, are matter of conscience, and not indifferent; and so I have found them. For since I lay on this bed, the sin that lay heaviest on my soul, was, withdrawing myself from the parliament, and not giving my voice, for the truth, against these things which they call indifferent; and in so doing I have denied the Lord my God.”—When the Bishop began to commend him for his wellled life, putting him in hopes of health, and praised him for his civil carriage and behaviour, saying, he was no oppressor, and without any known vice, he answered, “No matter; a man may be a good civil neighbour, and yet go to hell.”—The Bishop answered, “My Lord, I confess we have all our faults;”…

Half a page was left blank after this entry—for further reading of Bio-graphia Scoticana?

5025 30.81 Wednesday Oct 15th at Ramsgate; see above 5010 and n.

the tiny Spring at the bottom of the natural Fountain: See CN I 980 and n for a conjunction of images here, also CN II 2495 and n. With the final phrase, its own gentle overflowing cf CN II 2279. Cf also “The passion and the life, whose fountains are within” in Dejection: an Ode line 46: PW I 365.

careful husbanding: The italicizing makes it indubitably a pun and deliberate rather than unconscious.

5026 30.82 The first paragraph was used as Aphorism XXV, and stated to be by Coleridge, in AR 101; it appears in Inq Sp § 313.

THOUGHT: See 5017 and n.

Burnet, Leighton, Hacket, Laud and Archbishop Williams: See them in the index to this volume.

On John Hacket’s life of Williams, entitled Scrinia Reserata (1693), see 5054, 5073 and nn. Coleridge’s sparse marginalia seem to suggest that Hacket was hardly sympathetic enough to do his subject justice.

Non mi ricordo: “I do not remember”, a phrase that from reiteration by an Italian witness under cross-examination at the Queen’s “trial” in 1820, became part of the language; it was considerably popularized also by Hone’s satirical pamphlet, so entitled, with Cruikshank’s diabolical caricatures there of George IV.

(‘Yσοι): The breathing has strayed slightly to the right in the MS to avoid descenders in the line above; plural of Hussee, Southeyans? See 4985 and n, also above 5042, 5054 and nn.

Hume: Coleridge frequently makes this charge against Hume as his archetypal infidel; see e.g. CN in 3869 f33^v, and in this vol 5159 and nn.

5027 30.83 The single Pill, probably opium, was now taken under dosage more or less controlled by Gillman, and as it tended to be constipating it was doubtless followed by the common purgative, calomel (mercuric chloride). Cf a letter of May 1819, when “qualmy and twitchy from the effects of an Aperient,” C wrote of the nightingales in Highgate, “Ah! PHIlomel! 111 do thy strains accord with CALomel!” CL IV 942.

Cf also with the inly waking night other related uses of inly in CN III 4365 and n.

Warton’s Edition of Milton’s Juvenile Poems…(the 2nd Ed.): Thomas Warton Poems upon Several Occasions, English, Italian, and Latin, with Translations, by John Milton (London 1791).

The copy Coleridge was reading is now in HUL, inscribed Oct 17th 1823 “To S.T.Coleridge with the love, regard & esteem of his obliged and grateful friend J. Watson”. Coleridge’s annotations as published in MC 170–88 do not comment on the first Latin elegy referred to below.

Warton’s Eulogistic Compliments to Judge Jenkins…annulling of his Will: Warton “Appendix to the Preface, The Nuncupative Will of John Milton, with Notes by the Editor” xxvii–xlii, gives the will and relevant legal documents. The eulogistic compliments to “that upright and able statesman, Sir Leoline Jenkins, Judge of the Prerogative Court, and Secretary of State” are on xxvii (note d); however on xlii there is a reference to Judge Jenkins “deciding against the Will”.

What a melancholy picture of his domestic state: Discussed in Warton’s Appendix to his Preface xxi–xxix where Milton’s separation from his first wife, his life with his daughters, and his third marriage are described. “Richardson”, Warton says, “insinuates that this lady being no poet or philosopher like her husband, used frequently to teaze him for his carelessness or ignorance about money-matters, and that she was a termagant. He adds that soon after their marriage, a royal offer was made to Milton of the resumption of his old department of Latin Secretary, and that being strongly pressed by his wife to an acceptance, he scornfully replied, ‘Thou art in the right; you, as other women, would ride in your Coach. My aim is to live and die an honest man.’” For Coleridge the parallel, though at several removes, was plainly poignant. See also CN III 3648 and n and e.g. CN II 2398.

θυγατερες to————: “daughters” (Milton’s) to [my young Sara].

Warton’s…misinterpretation of Milton’s first Latin Elegy: “Elegiarum I. Ad Carolum Deodatum” Poems upon Several Occasions 418–31. See e.g. 421–3n where Warton implicitly interprets the lines (15–16)

Nec duri libet usque minas perferre Magistri Caeteraque ingenio non subeunda meo

Nor am I disposed to go on enduring the threats of a harsh tutor, and other indignities my spirit will not bear—

Tr Douglas Bush in his edition of Milton Complete Poetical Works (Boston 1965) as indicating primarily that Milton received a whipping at Cambridge. Yet Warton continues,

But let us examine if the context will admit some other interpretation. Cæteraque, the most indefinite and comprehensive of descriptions, may be thought to mean literary tasks called impositions, or frequent compulsive attendances on tedious and unimproving exercises in a college-hall. But cætera follows minas, and perferre seems to imply somewhat more than these inconveniences, something that was suffered, and severely felt. It has been suggested, that his father’s economy prevented his constant residence at Cambridge; and that this made the College Lar dudum υetitus, and his absence from the university an exilium. But it was no unpleasing or involuntary banishment. He hated the place. He was not only offended at the college-discipline, but had even conceived a dislike to the face of the country, the fields about Cambridge. He peevishly complains, that the fields have no soft shades to attract the Muse; and there is something pointed in his exclamation, that Cambridge was a place quite incompatible with the votaries of Phebus. Here a father’s prohibition had nothing to do. He resolves, however, to forget all these disagreeable circumstances, and to return in due time. The dismission, if any, was not to be perpetual. In these lines, ingenium is to be rendered temper, nature, disposition, rather than genius.

Is the party-prejudice of which Coleridge is accusing Thomas Warton political— conservativism against republicanism—or collegiate—Oxford against Cambridge, or something of both? Coleridge would be alert to it either way. But if he made a written statement about the “misinterpretation” it has not been found.

Warton’s unfledged criticism: Is this his interpretation (425–6n) of Milton’s lines 41– 4 as alluding to Shakespeare?

Seu puer infelix indelibata reliquit Gaudia, et abrupto flendus amore cadit; Seu ferus e tenebris iterat Styga criminis ultor Conscia funereo pectora torre movens.

As when a hapless young man leaves his joys untasted, and is torn from his love by lamentable death; Or when a grim avenger of crime returns from the dark underworld across the Styx And with his fatal torch strikes fear into guilty souls

Tr Douglas Bush ibid. Warton 425–6n says:

By youth, in the first couplet he perhaps intends Shakespeare’s Romeo. In the second, either Hamlet or Richard the Third. He then draws his illustrations from the antient tragedians. The allusions, however, do not exactly correspond. In the first instance, Romeo was not torn from joys untasted; although puer and abrupto amore are more in point. The allusions are loose, or resulting from memory, or not intended to tally minutely. Milton’s writings afford a striking example of the strength and weakness of the same mind.

5028 30.84 Dr William Buchan (see CN III 4268, 4280 and nn) in his Domestic Medicine was a strong advocate of sea-water bathing as an alleviation of many physical and nervous conditions. See CN III 4268 and n, 4280n. By 1816 Ramsgate had hot, cold, and steam baths; see Phil Mag (Jan-June 1816) XLVII 412–5.

Utinam, modo semel—et ante prandium: “Would that it be only once—and before dinner”.

5029 30.85 the Murder of Crichton: That “the admirable” James, son of Robert Crichton, was murdered (3 July 1585) is disputable; he may have been killed in a quarrel in Mantua. The legend runs that he was attacked in a street brawl led by Vincent di Gonzaga, son of the Duke of Mantua, who had employed the gifted young Crichton to be his son’s tutor. For Coleridge’s early interest in Crichton see CN I 294 and n.

Gowrie Conspiracy: In 1600, according to James VI’s own account, there was a plot on his life by John, third Earl of Gowrie, and his brother, in which both brothers were killed. Their deaths under suspicious circumstances as supporters of Protestant forces against James intensified the antipathy and suspicions of the Protestant clergy. It was said that they were simply trying to collect debts from James VI. The conspiracy is described in most histories of Scotland.

The episode of Lancelot Andrewes’ (bp of Winchester) kneeling Request has not been found in Hacket.

5030 30.86 Osiris, Tibetan Lama, or Sacred Crocodile: Osiris, the Egyptian god of the underworld, the Dalai Lama, leader of Tibetan Buddhism, and the Sacred Crocodile, the voiceless Egyptian god Sobek, were apparently selected not only as symbols of dreaded absolute rule but also for their remoteness and unpredictability.

Nomen et Agnomen: “Name and Surname”; individual and family; see 5276.

Lord Keeper Williams; John Hacket Scrinia Reserata (5026n) described (209) Williams’s attitude toward the Crown as one of complete loyalty; Coleridge’s marginal notes, e.g. on 204–5, score both Hacket and Williams for supine devotion.

5031 30.87 The entry was unfinished. On Coleridge’s affection for Columba see CN II 2494.

Oran & St Columba: The story is told by Thomas Pennant in his A Tour in Scotland and Voyage to the Hebrides (1790) I 186–7; see 4783 and n. Pennant’s phrases are a little different: for Coleridge’s old Companion, “old friend”; for Coleridge’s up started Oran…a humbug, “started up, and began to reveal the secrets of his prison-house; and particularly declared, that all that had been said of hell was a mere joke”; and in place of Coleridge’s final broken-off sentence, Pennant has: “This dangerous impiety so shocked Columba, that, with great policy, he instantly ordered the earth to be flung in again; poor Oran was overwhelmed, and an end forever put to his prating.”

5032 30.88 Oct 21 was his birthday, but as he thought of it as Oct 20 presumably that was the date of this entry; see 4606 and n. SH suddenly left Ramsgate Oct 20 to meet the wishes of the hypochondriacal Mrs Monkhouse. Coleridge had dinner with them two nights before. SH Letters 266–7.

the third part of Christabel, or the song of her desolation: Gillman in his life of Coleridge (of which volume one only was completed) gave his version of what were to have been the concluding third and fourth cantos.

Over the mountains, the Bard, as directed by Sir Leoline, “hastes” with his disciple; but in consequence of one of those inundations supposed to be common to this country, the spot only where the castle once stood is discovered,—the edifice itself being washed away. He determines to return. Geraldine being acquainted with all that is passing, like the Weird Sisters in Macbeth, vanishes. Re-appearing, however, she waits the return of the Bard, exciting in the mean time, by her wily arts, all the anger she could rouse in the Baron’s breast, as well as that jealousy of which he is described to have been susceptible. The old Bard and the youth at length arrive, and therefore she can no longer personate the character of Geraldine, the daughter of Lord Roland de Vaux, but changes her appearance to that of the accepted though absent lover of Christabel. Next ensues a courtship most distressing to Christabel, who feels—she knows not why—great disgust for her once favoured knight. This coldness is very painful to the Baron, who has no more conception than herself of the supernatural transformation. She at last yields to her father’d entreaties, and consents to approach the altar with this hated suitor. The real lover returning, enters at this moment, and produces the ring which she had once given him in sign of her betrothment. Thus defeated, the supernatural being Geraldine disappears. As predicted, the castle bell tolls, the mother’s voice is heard, and to the exceeding great joy of the parties, the rightful marriage takes place, after which follows a reconciliation and explanation between the father and daughter.

Gillman 301–2.

It will be seen that the Canto of Christabel’s desolation was to have been a complicated compound of estrangement from her father, and from her mother’s guardian spirit, torment from the lover not her lover, and tactual disgust amounting to an estrangement from herself, and over all that sense of unknown forces at work and beyond her control, a compound so Coleridgian as to be beyond even Coleridge’s powers of expression. See Coburn Experience into Thought 64.

5033 30.89 On grief over Derwent see 5106, also 5113 below.

On this translation of pain into mental passion see e.g. 5360. In the numerous entries in which pain is discussed there are conspicuous efforts to understand pain in relation to various aspects of life—pleasure, imagination and mental powers generally, the nonsensuous; see e.g. CN II 2368, 2414, CN III 3371, 4060, 4068, to select but a few from many.

5034 30.90 Legislate & regulate for us collectively…[yet] In human Masses the Whole is a different Being from the Component Parts, as moral Integers: See e.g. CN III 4109 and n, also 5059 below.

5035 30.6 Coleridge appears in the entry to be addressing the historians he was reading for his life of Leighton (see below 5038n). John Howie Biographia Scoticana “Preface” 11–15 accused John Spottiswood, James Guthrie, and Gilbert Burnet of being railers against the Covenanters who built a church “according to the Word of God” only to have it destroyed and Scotland corrupted by the persecutions of Charles II. Burnet History of his own Time (2 vols 1724, 1734) I 156–7 described the Scottish “Protesters” as “little people”, fanatical, narrow-minded, and filled with “nonsensical notions” which they attributed to the Spirit.

The Cameronians, followers of Richard Cameron, were a sect of the Scottish Reformation movement known as Covenanters because of their bands or covenants, from 1557 onwards, to maintain Presbyterianism as the sole religion of Scotland. They objected to any dilution of their views and practices either from political or ecclesiastical, English or Scottish pressures. Their “Confession of Faith” of 1560 was chiefly a stand against attempts to re-introduce Roman Catholicism. Coleridge refers to the pe-riod of intense persecution after the restoration of the Stuarts, and especially after 1665, which led to the “Sanquhar Declaration” of 1680 under Richard Cameron, who went so far as to refuse the oath of allegiance to James II.

5036 30.7 the Good collectively & timelessly: I.e. principle rather than expedience; cf 4838 and n.

5037 30.8 W.S., W.W., R.S.: At this time Walter Scott, WW, and RS were linked in Coleridge’s mind as poets who have apostasized (see 4787 and n) by ceasing to hear “the still sad music of humanity”. If the entry was written c late 1823, Scott by this time was completing Abbotsford and becoming a society man writing society novels (St Ronan’s Well in 1824). WW was known for reactionary political pronouncements and works like the Ecclesiastical Sonnets (1822) which did not support what Coleridge had said about him in Chap XXII BL. RS had toadied irreparably in his Vision of Judgement (1821), and by his Book of the Church, about to appear in 1824, fulfilled Coleridge’s worst fears of superficiality and extreme Toryism. See a letter of 6 Nov 1823 to Hessey on thoughts of RS’s book and AR appearing at nearly the same time. CL V 306. RS was in London Nov– Dec 1823.

Had some one of them, or another person, remarked on the littleness of one man’s powers? In their writing, according to Coleridge’s view, they had all abandoned their moral responsibilities as individuals.

5038 30.9 The entry appears to be based on Coleridge’s reading of [John Howie] “Preface” Biographia Scoticana; or, an Historical Account of the Lives, Characters, and Memorable Transactions of the Most Eminent Scots Worthies (Leith 1816) 11–12. Coleridge apparently began reading this in the autumn of 1823 in connexion with his projected life of Leighton; see the letter to J.A.Hessey 9 Sept 1823, CL V 300–301 and 5015 above. Coleridge’s annotated copy is in the library of Indiana University; see CM under Howie Biographia Scoticana. The relevant passage reads:

Our venerable Reformers…strenuously asserted the divine right of the Presbytery, the headship of Christ, and the intrinsic rights of his church, in the reign of James VI. and suffered much on that account—lifted arms once and again in the reign of Charles I.; and never ceased until they got an uniformity in doctrine, worship, discipline, and church government, brought out and established betwixt the three kingdoms, for that purpose, whereby both church and state were enabled to exert themselves in rooting out every error and heresy whatever until they obtained a complete settlement according to the word of God…. Christ then reigned gloriously in Scotland.

The passage then goes on to state how Charles II of England “and a set of wicked counsellors overturned the whole fabric of that once glorious structure”.

5039 30.10 concluding § phs…John Nisbit of Hardhill: Again Biographia Scoticana (ed cit 5038n) 408–9:

He was by some thought too severe in the design of killing the prisoners at Drumclog. But in this he was not altogether to blame; for the enemy’s word was, No quarters, and the sufferers were the same; and we find it grieved Mr. Hamilton very much, when he beheld some of them spared, after the Lord had delivered them into their hand…. For sparing the life of the enemy, and fleeing upon the spoil, I Sam. XV. 18, Saul is sharply reubked; and though he excused himself, yet for that very thing he is rejected from being King. Let the practice of Drumclog be remembered and mourned for.

3 first § phs of the Life of Robert Garnock p. 364–365: Biographia Scoticana: