Reminiscences of Samuel Taylor Coleridge and Robert Southey Part 11

A letter written by Mr. Coleridge to Miss Cruikshanks, living near Stowey during Mr. C.'s residence at that place, exhibits the law of a.s.sociation in a new light; and shows the facility with which ingenious men can furnish excuses, at all times, for doing that which they desire.

"Dear Mary,

I wandered on so thought-bewildered, that it is no wonder I became way-bewildered; however, seeing a road-post, in two places, with the name, 'Stowey;' one by some water and a stone-bridge, and another on a tree, at the top of the ascent, I concluded I was only gone a new way, when coming to a place where four roads met, I turned to my left, merely because I saw some houses, and found myself at Plansfield. Accordingly, I turned upward, and as I knew I must pay a farewell visit to Ashhalt, I dined with the B--s', and arrived at Stowey, just before dark.

I did not lose my way then, though I confess that Mr. B. and myself, disobedient to the voice of the ladies, had contrived to finish two bottles of Port between us, to which I added two gla.s.ses of mead. All this was in consequence of conversing about John Cruikshanks' coming down. Now John Cruikshanks' idea being regularly a.s.sociated in Mr. B.'s mind, with a second bottle, and S. T. C. being a.s.sociated with John Cruikshanks, the second bottle became a.s.sociated with the idea, and afterwards with the body of S. T. C. by necessity of metaphysical law, as you may see in the annexed figure, or diagram.

[Ill.u.s.tration: Second Bottle. B

[Image of bottle.]

/ / / / / J. C./__________ S. T. C.]

G.o.d bless you,

S. T. C."

Miss Cruikshanks has favored me with a letter of Mr. Coleridge to herself, explanatory of his political principles, when he had receded in a good measure from the sentiments pervading his "Conciones ad Populum."

This letter was written at a later period, but is made to follow the preceding, to preserve a continuity of subject.

Miss C. it appears, had lent the first edition of Mr. Coleridge's poems to Lady Elizabeth Perceval,[25] in some parts of which volume the sentiments of an earlier day were rather too prominently displayed. To counteract the effect such parts were calculated to produce, Mr.

Coleridge wrote the following letter, in the hope that by being shown to her ladyship, it might efface from her mind any unfavorable impression she might have received. In this letter he also rather tenderly refers to his American scheme.

(No date, supposed to be 1803.)

"My dear Miss Cruikshanks,

With the kindest intentions, I fear you have done me some little disservice, in borowing the first edition of my poems from Miss B--. I never held any principles indeed, of which, considering my age, I have reason to be ashamed. The whole of my public life may be comprised in eight or nine months of my 22nd year; and the whole of my political sins during that time, consisted in forming a plan of taking a large farm in common, in America, with other young men of my age. A wild notion indeed, but very harmless.

As to my principles, they were, at all times, decidedly anti-jacobin and anti-revolutionary, and my American scheme is a proof of this. Indeed at that time, I seriously held the doctrine of pa.s.sive obedience, though a violent enemy of the first war. Afterwards, and for the last ten years of my life, I have been fighting incessantly in the good cause, against French ambition, and Trench principles; and I had Mr. Addington's suffrage, as to the good produced by my Essays, written in the Morning Post, in the interval of the peace of Amiens, and the second war, together with my two letters to Mr. Fox.[26]

Of my former errors, I should be no more ashamed, than of my change of body, natural to increase of age; but in that first edition, there was inserted (without my consent!) a Sonnet to Lord Stanhope, in direct contradiction, equally, to my _then_, as to my present principles. A Sonnet written by me in ridicule and mockery of the bloated style of French Jacobinical declamation, and inserted by Biggs, (the fool of a printer,) in order forsooth, that he might send the book, and a letter to Earl Stanhope; who, to prove that he was not mad in all things, treated both book and letter with silent contempt.[27] I have therefore sent Mr.

Poole's second edition, and if it be in your power, I could wish you to read the 'dedication to my brother,' at the beginning, to Lady E.

Perceval, to obtain whose esteem, so far at least as not to be confounded with the herd of vulgar mob flatterers, I am not ashamed to confess myself solicitous.

I would I could be with you, and your visitors. Penelope, you know, is very high in my esteem. With true warmth of heart, she joins more strength of understanding; and, to steady principle, more variety of accomplishments, than it has often been my lot to meet with among the fairer s.e.x. When I praise one woman to another I always mean a compliment to both. My tenderest regards to your dear mother, whom I really long to spend a few hours with, and believe me with sincere good wishes, Yours, &c.

S. T. Coleridge."

Fragment of a Theological letter of Mr. Coleridge, date unknown.

... The declaration that the Deity is "the sole Operant" (Religious Musings) is indeed far too bold: may easily be misconstrued into Spinosism; and, therefore, though it is susceptible of a pious and justifiable interpretation, I should by no means now use such a phrase. I was very young when I wrote that poem, and my religious feelings were more settled than my theological notions.

As to eternal punishments, I can only say, that there are many pa.s.sages in Scripture, and these not metaphorical, which declare that all flesh shall be finally saved; that the word _aionios_ is indeed used sometimes when eternity must be meant, but so is the word 'Ancient of Days,' yet it would be strange reasoning to affirm, that therefore, the word ancient must always mean eternal. The literal meaning of '_aionios_' is, 'through ages;' that is indefinite; beyond the power of imagination to bound. But as to the effects of such a doctrine, I say, First,--that it would be more pious to a.s.sert nothing concerning it, one way or the other.

Ezra says well, 'My Son, meditate on the rewards of the righteous, and examine not over-curiously into the fate of the wicked. (This apocryphal Ezra is supposed to have been written by some Christian in the first age of Christianity.) Second,--that however the doctrine is now broached, and publicly preached by a large and increasing sect, it is no longer possible to conceal it from such persons as would be likely to read and understand the 'Religious Musings.' Third.--That if the offers of eternal blessedness; if the love of G.o.d; if grat.i.tude; if the fear of punishment, unknown indeed as to its kind and duration, but declared to be unimaginably great; if the possibility, nay, the probability, that this punishment may be followed by annihilation, not final happiness, cannot divert men from wickedness to virtue; I fear there will be no charm in the word Eternal.

Fourth, that it is a certain fact, that scarcely any believe eternal punishment practically with relation to themselves. They all hope in G.o.d's mercy, till they make it a presumptuous watch-word for religious indifference. And this, because there is no medium in their faith, between blessedness and misery,--infinite in degree and duration; which latter they do not practically, and with their whole hearts, believe. It is opposite to their clearest views of the divine attributes; for G.o.d cannot be vindictive, neither therefore can his punishments be founded on a vindictive principle. They must be, either for amendment, or warning for others; but eternal punishment precludes the idea of amendment, and its infliction, after the day of judgment, when all not so punished shall be divinely secured from the possibility of falling, renders the notion of warning to others inapplicable.

The Catholics are far more afraid of, and incomparably more influenced in their conduct by, the doctrine of purgatory, than Protestants by that of h.e.l.l! That the Catholics practise more superst.i.tions than morals, is the effect of other doctrines. Supererogation; invocation of saints; power of relics, &c. &c. and not of Purgatory, which can only act as a general motive, to what must depend on other causes.

Fifth, and lastly.--It is a perilous state in which a christian stands, if he has gotten no further, than to avoid evil from the fear of h.e.l.l!

This is no part of the Christian religion, but a preparatory awakening of the soul: a means of dispersing those gross films which render the eye of the spirit incapable of any religion, much less of such a faith as that of the love of Christ.

The fear of the Lord is the beginning of wisdom, but perfect love shutteth out fear. It is sufficient for the utmost fervour of grat.i.tude that we are saved from punishments, too great to be conceived; but our salvation is surely not complete, till by the illumination from above, we are made to know 'the exceeding sinfulness of sin,' and that horribleness in its nature, which, while it involves all these frightful consequences, is yet, of itself more affrightful to a regenerated soul than those consequences. To him who but for a moment felt the influence of G.o.d's presence, the thought of eternal exclusion from the sense of that presence, would be the worst h.e.l.l his imagination could conceive.

N.B. I admit of no right, no claim of a creature on its Creator. I speak only of hopes and of faith deduced from inevitable reason, the gift of the Creator; from his acknowledged attributes. Above all, immortality is a free gift, which we neither do, nor can deserve....

S. T. C."

To descend now to humbler things.

There are persons who will be interested in learning how the bard and his bookseller managed their great pecuniary affairs. A second edition of Mr.

Coleridge's poems being demanded, I was under no obligation, the copy-right being mine, in publishing a second edition, to make Mr.

Coleridge any payment, alterations or additions being optional with him: but in his circ.u.mstances, and to show that my desire was to consider Mr.

C. even more than myself, I promised him, on the sale of the second edition of 500, twenty guineas. The following was his reply: (not viewing the subject quite in the right light; but this was of little consequence.)

"Stowey, Oct. 18th, 1796.

My dear Cottle,

I have no mercenary feelings, I verily believe; but I hate bartering at any time, and with any person; with you it is absolutely intolerable. I clearly perceive that by giving me twenty guineas, on the sale of the second edition, you will get little or nothing by the additional poems, unless they should be sufficiently popular to reach a third edition, which soars above our wildest expectations. The only advantage you can derive therefore from the purchase of them on such terms, is, simply, that my poetry is more likely to sell when the whole may be had in one volume, price 5s., than when it is scattered in two volumes; the one 4s., the other possibly 3s. In short, you will get nothing directly, but only indirectly, from the probable circ.u.mstance, that these additional poems added to the former, will give a more rapid sale to the second edition than could otherwise be expected, and cause it possibly to be reviewed at large. Add to this, that by omitting every thing political, I widen the sphere of my readers. So much for you. Now for myself. You must see, Cottle, that whatever money I should receive from you, would result from the circ.u.mstances that would give me the same, or more--if I published them on my own account. I mean the sale of the poems. I can therefore have no motive to make such conditions with you, except the wish to omit poems unworthy of me, and the circ.u.mstance that our separate properties would aid each other by the union; and whatever advantage this might be to me, it would, of course, be equally so to you. The only difference between my publishing the poems on my own account, and yielding them up to you; the only difference I say, independent of the above stated differences, is, that, in one case, I retain the property for ever, in the other case, I lose it after two editions.

However, I am not solicitous to have any thing omitted, except the sonnet to Lord Stanhope and the ludicrous poem; I should like to publish the best pieces together, and those of secondary splendour, at the end of the volume, and think this is the best quietus of the whole affair.

Yours affectionately,

S. T. Coleridge."

In consequence of a note received from Mr. Coleridge, I called at the Bristol Library, where I found Mr. George Catcott, the Sub-Librarian, much excited. "See," said he, immediately I entered the room, "here is a letter I have just received from Mr. Coleridge. Pray look at it." I read it. "Do you mean to give the letter to me, with its ponderous contents?"

I said. "O yes, take it," he replied. This gift enables me to lay the letter in question before the reader. Mr. George Catcott though of singular manners, was a person of worth. He was the patron of Chatterton, and chiefly through his efforts, the Poems of "Rowley" were preserved.

"Stowey, May, 1797.

My dear Cottle,

I have sent a curious letter to George Catcott. He has altogether made me pay five shillings! for postage, by his letters sent all the way to Stowey, requiring me to return books to the Bristol Library....

"Mr. Catcott,

I beg your acceptance of all the enclosed letters. You must not think lightly of the present, as they cost me, who am a very poor man, five shillings.