The Notebooks of Samuel Taylor Coleridge: Notebooks 1819-1826

The Notebooks of Samuel Taylor Coleridge VOLUME 4 NOTES

THE NOTEBOOKS OF Samuel Taylor Coleridge Edited by Kathleen Coburn and Merton Christensen VOLUME 4 1819–1826 NOTES

ROUTLEDGE LONDON

FIRST PUBLISHED 1990 BY ROUTLEDGE 11 NEW FETTER LANE, LONDON EC4P 4EE 29 WEST 35TH STREET, NEW YORK, NY 1000 This edition published in the Taylor & Francis e-Library, 2006.

“ To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to http://www.ebookstore.tandf.co.uk/.”

© 1989 KATHLEEN COBURN, MERTON CHRISTENSEN

ALL RIGHTS RESERVED. NO PART OF THIS BOOK MAY BE REPRINTED OR REPRODUCED OR UTILIZED IN ANY FORM OR BY ANY ELECTRONIC, MECHANICAL, OR OTHER MEANS, NOW KNOWN OR HEREAFTER INVENTED, INCLUDING PHOTOCOPYING AND RECORDING, OR IN ANY INFORMATION STORAGE OR RETRIEVAL SYSTEM, WITHOUT PERMISSION IN WRITING FROM THE PUBLISHERS. BRITISH LIBRARY CATALOGUING IN PUBLICATION DATA COLERIDGE, SAMUEL TAYLOR, 1772–1834 THE NOTEBOOK OF SAMUEL TAYLOR COLERIDGE VOL. 4, 1819– 1926. I. POETRY IN ENGLISH, COLERIDGE, SAMUEL TAYLOR, 1772–1834 CORRESPONDENCE I. TITLE II. COBURN, KATHLEEN III. CHRISTENSEN, MERTON

821′.7 ISBN 0-203-16786-4 Master e-book ISBN

ISBN 0-203-28350-3 (Adobe eReader Format) ISBN 0-415-04429-4 (Print Edition) 1

CONTENTS ABBREVIATIONS AND CONTRACTIONS

v

GENERAL NOTES ON EACH NOTEBOOK

xviii

Notebook 26

xix

Notebook 28

xxi

Notebook 30

xiii

Notebook 60

xxv

Folio Notebook

xxvi

NOTES ON THE NOTEBOOKS: 1819–1826 Entries 4505–5471

1

APPENDIX A: A List of Coleridge’s Symbols

588

THE NOTEBOOK TABLES

592

INDEXES

627

1 Names of Persons

628

2 Selected Titles

732

3 Place-Names

746

ABBREVIATIONS AND CONTRACTIONS Aesthetic Education

J.C.F.Schiller On the Aesthetic Education of Man ed & tr Elizabeth Wilkinson and L.A.Willoughby (Oxford 1967).

Allsop

Letters, Conversations and Recollections of S.T.Coleridge ed Thomas Allsop (2 vols London 1836).

Allston Life

The Life and Letters of Washington Allston J.B.Flagg (New York 1892).

ALZ

Allgemeine Literatur-Zeitung (Jena; Leipzig 1785–1849).

An Anthol

The Annual Anthology (2 vols Bristol 1799–1800).

An Reg

Annual Register (London 1758–).

An Rev

Annual Review and History of Literature (London 1803– 18).

AP

Anima Poetae from the unpublished notebooks of Samuel Taylor Coleridge ed E.H.Coleridge (London 1895).

AP (Keats H)

A copy of Anima Poetae in Keats House, Hampstead, annotated by several hands.

Appleyard

J.A.Appleyard Coleridge’s Philosophy of Literature (Cambridge, Mass. 1965).

APR

A.P.Rossiter.

AR

Aids to Reflection in the formation of a manly character on the several grounds of prudence, morality and religion, illustrated by select passages from our elder divines, especially from Archbishop Leighton S.T.Coleridge (London 1825).

Archiv

Archiv für den thierischen Magnetismus ed. C.A.Eschenmayer, D.D.Kieser and F.Nasse (12 vols Altenburg and Leipzig 1817–24).

Asra

“Coleridge and ‘Asra’ “T.M.Raysor Studies in Philology xxvi (1929) 305–24.

Bald

R.C.Bald “Coleridge and The Ancient Mariner” Nineteenth Century Studies ed Herbert Davis, W.C.De Vane, and R. C.Bald (Ithaca, N.Y. 1940).

BCP

Book of Common Prayer.

B Critic

The British Critic (London May 1793–1843).

BE

Biographia Epistolaris S.T.Coleridge ed A.Turnbull (2 vols London 1911).

BL

Biographia Literaria S.T.Coleridge ed John Shawcross (2 vols Oxford 1907).

BL (1817)

Biographia Literaria S.T.Coleridge (2 vols London 1817).

BL (1847)

Biographia Literaria S.T.Coleridge ed H.N. and Sara Coleridge (2 vols London 1847).

BL (CC)

Biographia Literaria S.T.Coleridge ed James Engell and W.Jackson Bate (2 vols Bollingen Series LXXV London and Princeton 1982).

Blackwell SC

Blackwell Sale Catalogue.

Blackwood’s

Blackwood’s Magazine (Edinburgh and London Ap 1817– ).

Blumenbach Handbuch

J.F.Blumenbach Handbuch der Naturgeschichte (Göttingen 1779).

BM

British Museum.

Boehme Works

Jakob Boehme The Works of Jacob Behmen…To which is prefixed, The Life of the Author. With figures, illustrating his Principles, left by the Reverend William Law (1764– 81).

Botanic Garden

The Botanic Garden Erasmus Darwin (2 vols London 1794–5).

B Poets

The Works of the British Poets ed Robert Anderson (13 vols Edinburgh 1792–5; vol 14 issued 1807).

Brande Manual

W.T.Brande Manual of Chemistry (1819).

Brandl

A.L.Brandl “S.T.Coleridge’s Notizbuch aus den Jahren 1795–1798” in Archiv für das Studium der neueren Sprachen und Literaturen XCVII (1896) 333–72.

Bristol Borrowings

“The Bristol Library Borrowings of Southey and Coleridge, 1793–8” George Whalley The Library IV (Sept 1949) 114–31.

C&S

On the Constitution of Church and State, according to the Idea of Each with aids toward a right judgment on the late bill S.T. Coleridge (London 1830).

C&S (CC)

On the Constitution of the Church and State S.T.Coleridge ed John Colmer (Bollingen Series LXXV London and Princeton 1976).

C&SH

Coleridge and Sara Hutchinson and the Asra Poems George Whalley (London 1955).

C&S in Bristol

“Coleridge and Southey in Bristol, 1795” George Whalley Review of English Studies NS I (Oct 1950) 333.

Carlyon

Clement Carlyon Early Years and Late Reflections (4 vols London 1836–58).

C at Highgate

Coleridge at Highgate L.E. (G.) Watson (London and New York 1925).

CBEL

The Cambridge Bibliography of English Literature ed F.W. Bateson (5 vols Cambridge 1940–57).

CC

The Collected Works of Samuel Taylor Coleridge (Bollingen Series LXXV London & Princeton 1969–).

C Concordance

A Concordance to the Poetry of Samuel Taylor Coleridge ed Sister Eugenia Logan (Saint Mary-of-the-Woods, Ind. 1940).

Chambers

E.K.Chambers Samuel Taylor Coleridge (Oxford 1938).

CIS

Confessions of an Inquiring Spirit S.T.Coleridge ed H.N. Coleridge (1840).

CIS (1849)

Confessions of an Inquiring Spirit S.T.Coleridge with introduction by J.H.Green ed Sara Coleridge (1849).

CL

Collected Letters of Samuel Taylor Coleridge ed. E.L.Griggs (Oxford and New York 1956–).

C Life

Samuel Taylor Coleridge: a Narrative of the Events of his Life J.D.Campbell (London 1894).

CM

Marginalia S.T.Coleridge ed George Whalley (5 vols Bollingen Series LXXV London and Princeton 1980–).

CN

The Notebooks of Samuel Taylor Coleridge ed Kathleen Coburn (New York and London 1957–).

Coburn Experience into Thought

Kathleen Coburn Experience into Thought: Perspectives in the Coleridge Notebooks (Toronto 1979).

Coburn “Restraint”

Kathleen Coburn “Coleridge and Restraint” (University of Toronto Quarterly 1969).

Coburn SC Imagination

Kathleen Coburn The Self-Conscious Imagination (Oxford 1974).

Coleorton

Memorials of Coleorton ed William Knight (2 vols Edinburgh 1887).

Cornell Studies

Some Letters of the Wordsworth Family…with a few unpublished letters of Coleridge and Southey and others ed Leslie Na-than Broughton. Cornell Studies in English XXXII (Ithaca, N.Y. 1942).

COS

Coleridge on Shakespeare. The text of the lectures of 1811–12 ed. R.A.Foakes (London 1971).

Cottle (E Rec)

Joseph Cottle Early Recollections; chiefly relating to the late Samuel Taylor Coleridge, during his long residence in Bristol (2 vols London 1837–39).

Cottle (Rem)

Joseph Cottle Reminiscences of Samuel Taylor Coleridge and Robert Southey (London 1847).

CRBooks

H.C.Robinson on Books and their Writers ed. E.J.Morley (3 vols London 1938).

CRC

The Correspondence of Henry Crabb Robinson with the Wordsworth Circle ed E.J.Morley (2 vols Oxford 1927).

CR Diary

Diary, Reminiscences and Correspondence of Henry Crabb Robinson ed Thomas Sadler (Boston 1869).

Creuzer Symbolik

G.F.Creuzer Symbolik und Mythologie der alten Völker (4 vols Leipzig 1810–12).

Creuzer Symbolik

G.F.Creuzer Symbolik und Mythologie der alten Völker (6 vols Leipzig and Darmstadt 1819–23).

Cr Reυ

The Critical Review, or, Annals of Literature (London 1756–1817).

C 17th C

Coleridge on the Seventeenth Century ed R.F.Brinkley (Durham, N.C. 1955).

C Talker

Coleridge the Talker: A Series of Contemporary Descriptions and Comments ed Richard W.Armour and Raymond F.Howes (Ithaca, N.Y. 1940).

C Works

The Complete Works of Samuel Taylor Coleridge ed [W.G.T] Shedd (7 vols New York 1853).

DCL

Dove Cottage Library.

De Q Works

The Collected Writings of Thomas De Quincey ed David Masson (14 vols Edinburgh 1889–90).

Diels

Hermann Diels Die Fragmente der Vorsokratiker.

D Life

The Life of Sir Humphry Davy J.A.Paris (2 vols London 1831).

D Life 4°

The Life of Sir Humphry Davy J.A.Paris (I vol 4° London 1831).

D Memoirs

Memoirs of the Life of Sir Humphry Davy John Davy (London 1839).

DNB

Dictionary of National Biography (London 1885–).

D Rem

Fragmentary Remains, Literary and Scientific of Sir Humphry Davy, with a Sketch of his Life ed John Davy (London 1858).

DW

Dorothy Wordsworth.

DW (de S)

Dorothy Wordsworth Ernest de Selincourt (Oxford 1933).

DWJ

Journals of Dorothy Wordsworth ed Ernest de Selincourt (2 vols Oxford 1939).

D Works

The Collected Works of Sir Humphry Davy ed John Davy (9 vols London 1839–41).

E&S

Essays and Studies by Members of the English Association (London 1910–).

EB

Encyclopaedia Britannica.

EC

Edward Coleridge.

EDD

English Dialect Dictionary ed Joseph Wright (6 vols London and New York 1898–1905).

Ed Reυ

The Edinburgh Review (Edinburgh and London October 1802–1929).

EHC

Ernest Hartley Coleridge.

Eichhorn ABbLitt

J.G.Eichhorn ed Allgemeine Bibliothek der biblischen Litteratur (10 vols Leipzig 1789–1800).

Eichhorn Apocal

J.G.Eichhorn Commentarius in Apocalypsin Joannis (2 vols Göttingen 1791)

Eichhorn Apok

J.G.Eichhorn Einleitung in die apokryphischen Schriften des Alten Testaments (Leipzig 1795).

Eichhorn AT

J.G.Eichhorn Einleitung ins Alte Testament (3 vols Leipzig 1787).

Eichhorn NT (A)

J.G.Eichhorn Einleitung in das Neue Testament (3 vols Leipzig 1803, 1810–11, 1812–14) Coleridge’s Copy A.

Eichhorn NT (B)

J.G.Eichhorn Einleitung in das Neue Testament (3 vols Leipzig 1803, 1810–11, 1812–14) Coleridge’s Copy B.

Eng Div

Notes on English Divines S.T.Coleridge ed Derwent Coleridge (2 vols London 1853).

Eng Poets

The Works of the English Poets from Chaucer to Cowper ed Alexander Chalmers (21 vols London 1810).

EOT

Essays on his Own Times forming a second series of The Friend S.T.Coleridge ed Sara Coleridge (3 vols London 1850).

EOT (CC)

Essays on His Times S.T.Coleridge ed David V.Erdman (3 vols Bollingen Series LXXV London and Princeton 1976).

Estimate of WW

Estimate of William Wordsworth by his Contemporaries ed Elsie Smith (Oxford 1932).

Estlin

“Unpublished Letters from Samuel Taylor Coleridge to the Rev. John Prior Estlin” Philobiblon Society Miscellanies XV (London 1884).

Friend (1809–10)

The Friend, a Literary, Moral and Political Weekly Paper conducted by S.T.Coleridge (Penrith 1809–10 in numbers).

Friend (1812)

The Friend, a series of essays S.T.Coleridge (London, 1812).

Friend (1818)

The Friend, a series of essays S.T.Coleridge (3 vols 1818).

The Friend (CC)

The Friend S.T.Coleridge ed B.E.Rooke (2 vols Bollingen Series LXXV London and Princeton 1969).

Friend (R)

The Friend, a critical edition of the three versions (MS) ed B.E.Rooke.

Gent Mag

Gentleman’s Magazine.

Gillman

James Gillman Life of Samuel Taylor Coleridge (Vol I [all published] London 1838).

Gillman SC

Catalogue of a “valuable collection of books, including the

library of James Gillman, Esq. (Henry Southgate, London [1843]). Godwin (Brown)

Life of William Godwin F.K.Brown (London 1926).

Godwin (MS Diary)

Transcript by Dr. Lewis Patton from a microfilm in Duke University Library of the MS diary of William Godwin owned by Lord Abinger.

Godwin (Paul)

William Godwin, his Friends and Contemporaries C.K.Paul (London 1876).

Godwin SC (1836)

Catalogue of the Curious Library of…William Godwin (Sotheby, London 1836).

Göttingen Borrowings

“Books borrowed by Coleridge from the library of the University of Göttingen, 1799” A.D.Snyder Modern Philology XXV (1928) 377–80.

Green SC

Catalogue of the Library of Joseph Henry Green which will be sold by auction Sotheby, Wilkinson and Hodge (London July 1880).

Grimm

J.L.C.Grimm and W.C.Grimm Deutsches Wörterbuch (16 vols Leipzig 1854–1954).

Haney

J.L.Haney A Bibliography of Samuel Taylor Coleridge (Philadelphia 1903).

Hansard

T.C.Hansard publ Parliamentary Debates from the Year 1803 to the Present Time (14 vols 1812–20).

Hanson

Lawrence Hanson The Life of S.T.Coleridge, the Early Years (London 1938).

HC Letters

Hartley Coleridge Letters of Hartley Coleridge ed G.E. Griggs and E.L.Griggs (London 1936).

HC Poems

Hartley Coleridge Poems with a Memoir by his Brother ed Derwent Coleridge (1851).

HCR

Henry Crabb Robinson.

Heber

Reginald Heber (editor) The Whole Works of Jeremy Taylor with a Life of the Author and a Critical Examination of his Writings (10 vols London 1883).

HEHL

Henry E.Huntington Library and Art Gallery, San Marino, Calif.

HEHLB

Henry E.Huntington Library and Art Gallery, San Marino, Calif. Huntington Library Bulletin (II nos Cambridge, Mass. 1931–37).

HEHLQ

The Huntington Library Quarterly (San Marino, Calif. 1937–).

HLB

Harυard Library Bulletin (Cambridge, Mass. 1947).

H Life (Howe)

The Life of William Hazlitt P.P.Howe (revised edition London and New York 1928).

HNC

Henry Nelson Coleridge.

House

Humphrey House Coleridge (London 1953).

House of Letters

A House of Letters, being excerpts from the correspondence of …Coleridge, Lamb, Southey…with Matilda Betham ed Ernest Betham (Second edition London [1905]).

HUL

Harvard University Library (and the Houghton Library).

Hutchinson

William Hutchinson The History of the County of Cumberland (2 vols Carlisle 1794).

H Works

The Complete Works of William Hazlitt ed P.P.Howe (21 vols London 1930–4).

Inq Sp

Inquiring Spirit; a new presentation of Coleridge from his published and unpublished prose writings ed Kathleen Coburn (London and New York 1951).

IS (1979)

Inquiring Spirit; a new presentation of Coleridge from his published and unpublished prose writings ed Kathleen Coburn (2nd rev ed Toronto 1979).

JDC

James Dykes Campbell.

JEGP

Journal of English and Germanic Philology (Bloomington, 111. 1897–).

JTC

John Taylor Coleridge.

JW

John Wordsworth.

K&S

William Kirby and William Spence An Introduction to Entomology (4 vols 1815, 1817, 1826).

Kant KpV

Immanuel Kant Kritik der praktischen Vernunft (Riga 1797).

Kant KrV

Immanuel Kant Kritik der reinen Vernunft (Leipzig 1799).

Kant VS

Immanuel Kant Vermischte Schriften (4 vols Halle 1799).

K Letters (Rollins)

The Letters of John Keats 1814–1821 ed H.E.Rollins (2 vols Cambridge, Mass. 1958).

L

Letters of Samuel Taylor Coleridge ed E.H.Coleridge (2 vols London 1895).

L&L

Coleridge on Logic and Learning ed A.D.Snyder (London 1929).

LB

Lyrical Ballads with a few other Poems [By William Wordsworth and S.T.Coleridge] (Bristol and London 1798).

LB (1800)

Lyrical Ballads with other Poems William Wordsworth [and S.T.Coleridge] (Second edition 2 vols London 1800).

LCL

Loeb Classical Library.

Lects 1795 (CC)

Lectures 1795: On Politics and Religion S.T.Coleridge ed Lewis Patton and Peter Mann (Bollingen Series LXXV London and Princeton 1970).

L Lects (CC)

Lectures on Literature 1808–19 S.T.Coleridge ed R.A. Foakes (2 vols Bollingen Series LXXV London and Princeton), in preparation.

L Letters

The Letters of Charles Lamb to which are added those of his sister Mary Lamb ed E.V.Lucas (3 vols London 1935).

L Letters (1976)

The Letters of Charles and Mary Lamb ed E.W.Marrs Jr (3 vols Ithaca and London 1976).

L Life

Life of Charles Lamb E.V.Lucas (London 1921).

LLP

Letters from the Lake Poets to Daniel Stuart [ed Mary Stuart and E.H.Coleridge] (London 1889).

LMLA

The London Monthly Literary Advertiser (1805–28).

Logic

Coleridge on Logic and Learning ed A.D.Snyder (London 1929).

Logic (CC)

Logic S.T.Coleridge ed J.R. de J.Jackson (Bollingen Series LXXV London and Princeton 1981).

Logic (MS)

BM Egerton MSS 2825, 2826.

LR

The Literary Remains of Samuel Taylor Coleridge ed H.N. Coleridge (London 1836–9).

LS

A Lay Sermon addressed to the higher and middle classes on the existing distresses and discontents S.T.Coleridge (London 1817).

LS (CC)

A Lay Sermon S.T.Coleridge ed R.J.White. In Lay Sermons (Bollingen Series LXXV London and Princeton 1972).

L Works

The Works of Charles and Mary Lamb ed E.V.Lucas (6 vols London 1912).

Margoliouth

H.M.Margoliouth Wordsworth and Coleridge, 1795–1834 (London and New York 1953).

MC

Coleridge’s Miscellaneous Criticism ed T.M.Raysor (London 1936).

McFarland CPT

Thomas McFarland Coleridge and the Pantheist Tradition (Oxford 1969).

M Chronicle

The Morning Chronicle (London 1770–1862).

Meteyard

Eliza Meteyard A Group of Englishmen (London 1871).

Method

S.T. Coleridge’s Treatise on Method as published in the Encylopaedia Metropolitana ed A.D.Snyder (London 1934).

Migne PG

Patrologiae cursus completus…Series Graeca (162 vols Paris 1857–1912).

Migne PL

Patrologiae cursus completus…Series Latina ed J.P.Migne (221 vols Paris 1844–64).

Minnow Among Tritons

Minnow Among Tritons; Mrs. S.T.Coleridge’s letters to Thomas Poole, 1799–1834 ed Stephen Potter (London

1934). Miscellanies

Miscellanies, Aesthetic and Literary; to which is added “The Theory of Life” S.T.Coleridge ed T.Ashe (London 1885).

MLN

Modern Language Notes (Baltimore 1886–).

MLR

Modern Language Review (Cambridge 1905–).

M Memoirs

Memoirs of the Life of Sir James Mackintosh ed R.J.Mackintosh (Second edition 2 vols London 1836).

Mod Philol

Modern Philology (Chicago 1903–).

Mon Mag

The Monthly Magazine and British Register (London Feb 1796–1843).

Mon Reυ

The Monthly Review; or, Literary Journal (London 1749– 1844).

M Post

The Morning Post (London 1772–).

MS Journal

A journal of Coleridge’s visit to Germany, a foolscap MS in his holograph (intermediate between the entries in the notebooks and “Satyrane’s letters”, much of it used in letters to his wife, Poole, and Josiah Wedgwood. Once owned by Gabriel Wells of New York), now in the Berg Collection, NYPL.

MW

Mary (Mrs.) Wordsworth.

N

Notebook of Samuel Taylor Coleridge.

N&Q

Notes and Queries (London 1849–).

NBU

Nouυelle Biographie universelle (46 vols Paris 1852–66).

NEB

The New English Bible (Oxford and Cambridge 1964).

Nicholson’s Journal

A Journal of Natural Philosophy, Chemistry and the Arts ed William Nicholson (London 1797–1813).

Notes Theol

Notes, Theological, Political and Miscellaneous S.T.Coleridge ed Derwent Coleridge (London 1853).

NT

New Testament.

NYPL

New York Public Library.

OCD

The Oxford Classical Dictionary (Oxford 1949).

ODCC

The Oxford Dictionary of the Christian Church ed F.L.Cross (London 1957).

ODEE

The Oxford Dictionary of English Etymology ed C.T.Onions with G.W.S.Friedrichsen and R.W.Burchfield (Oxford 1966).

ODNR

The Oxford Dictionary of Nursery Rhymes ed I. and P.Opie (Oxford 1951).

OED

Oxford English Dictionary (13 vols Oxford 1933).

Oken Erste Ideen

Lorenz Oken Erste Ideen zur Theorie des Lichts…und der

Wärme (Jena 1808). Oken Naturgeschichte

Lorenz Oken Lehrbuch der Naturgeschichte (6 vols Jena 1816–26).

Omniana

Omniana [ed Robert Southey with articles by S.T.Coleridge] (2 vols London 1812).

Omniana (Ashe)

The Table Talk and Omniana of Samuel Taylor Coleridge ed T.Ashe (London 1884).

Op Max (CC)

Opus Maximum S.T.Coleridge ed Thomas McFarland (Bollingen Series LXXV London and Princeton), in preparation.

Op Max (MS)

Opus Maximum S.T.Coleridge. MSS in HEHL and VCL.

OT

Old Testament.

Phil Lects

The Philosophical Lectures of Samuel Taylor Coleridge ed Kathleen Coburn (London and New York 1949).

Phil Mag

The Philosophical Magazine (London 1798–).

Phil Trans

Philosophical Transactions of the Royal Society (London 1665–1886).

Phil Trans (Abr)

The Philosophical Transactions of the Royal Society Abridgement ed C.Hutton, R.Pearson, and G.Shaw (London 1792–1809).

Philol Q

Philological Quarterly (Iowa City 1922–).

P Lects (CC)

Lectures 1818–1819; On the History of Philosophy ed Owen Barfield and Kathleen Coburn (Bollingen Series xxv London and Princeton), in preparation.

PML

Pierpont Morgan Library, New York City.

PMLA

Publications of the Modern Language Association (Baltimore 1886–).

Poems 1796

Poems on Various Subjects S.T.Coleridge (Bristol 1796).

Poems 1797

Poems by S.T.Coleridge, second edition, to which are now added Poems by Charles Lamb and Charles Lloyd (Bristol and London 1797).

Poole

Thomas Poole and his Friends M.E. (P). Sandford (2 vols London 1888).

Prelude

The Prelude or Growth of a Poet’s Mind William Wordsworth ed Ernest de Selincourt (Oxford 1926).

PW

The Complete Poetical Works of Samuel Taylor Coleridge ed E.H.Coleridge (2 vols Oxford 1912).

PW (JDC)

The Poetical Works of Samuel Taylor Coleridge ed with a biographical introduction by J.D.Campbell (London and New York 1893).

QJSLA

The Quarterly Journal of Science, Literature and the Arts (Royal Institution of Great Britain 1817–1827).

QR

The Quarterly Review (London 1809–).

“Reflexions”

“Some Reflexions in a Coleridge Mirror” Kathleen Coburn From Sensibility to Romanticism ed F.W.Hilles and Harold Bloom (New York 1965).

RES

Review of English Studies (London 1925–).

Rickman

Lamb’s Friend the Census-Taker. Life and Letters of John Rickman Orlo Williams (London 1912).

RS

Robert Southey.

RSL

The Royal Society of Literature.

RS SC

Catalogue of the Valuable Library of the Late Robert Southey, Esq. LL.D.Poet Laureate (London 1844).

RX

The Road to Xanadu J.L.Lowes (revised edition London 1930).

SC

Sara Coleridge (Mrs. H.N.Coleridge).

SCB

Southey’s Common-Place Book ed. J.W.Warter (4 vols London 1849–51).

Schelling Einleitung

F.W.J.Schelling Einleitung zu einem Entwurf eines Systems der Naturphilosophie (Jena and Leipzig 1799).

Schelling Naturphilosophie

F.W.J.Schelling Erster Entwurf eines Systems der Naturphi-losophie (Jena and Leipzig 1799).

Schelling Tr Id

F.W.J.Schelling System des transcendentalen Idealismus (Leipzig 1800).

Schneider

Elisabeth Schneider Coleridge, Opium and Kubla Khan (Chicago 1953).

SC Memoir

Memoir and Letters of Sara Coleridge [ed Edith Coleridge] (Second edition 2 vols London 1873).

Select P&P

Select Poetry and Prose S.T.Coleridge ed Stephen Potter (London 1933).

SH

Sarah Hutchinson.

ShC

Coleridge’s Shakespearean Criticism ed T.M.Raysor (2 vols London 1930).

SH Letters

The Letters of Sara Hutchinson ed Kathleen Coburn (London and Toronto 1954).

SL

Sibylline Leaves S.T.Coleridge (London 1817).

S Letters (Curry)

New Letters of Robert Southey ed Kenneth Curry (2 vols New York and London 1965).

S Letters (Warter)

Selections from the Letters of Robert Southey ed J.W. Warter (4 vols London 1856).

S Life and C

Life and Correspondence of Robert Southey ed C.C.Southey (6 vols London 1849–50).

SM

The Statesman’s Manual; or The Bible the Best Guide to

Political Skill and Foresight; A Lay Sermon S.T.Coleridge (London 1816). SM:LS (CC)

The Statesmans Manual S.T.Coleridge ed R.J.White. In Lay Sermons (Bollingen Series LXXV London and Princeton 1972).

Steffens Beyträge

Heinrich Steffens Beyträge zur innern Naturgeschichte der Erde (Freiberg 1801).

Steffens Caricaturen

Heinrich Steffens Caricaturen des Heiligsten (2 vols Leipzig 1819, 1821).

Steffens G-g Aufsätze

Heinrich Steffens Geognostisch-geologische Aufsätze als Vorbereitung zu einer innem Naturgeschichte der Erde (Hamburg 1810).

Steffens Grundzüge

Heinrich Steffens Grundzüge der philosophischen Naturwissen-schaft (Berlin 1806).

Studies (Blunden & Griggs)

Coleridge: Studies by Several Hands on the Hundredth Anniversary of his Death ed Edmund Blunden and E.L.Griggs (London 1934).

Stud Philol

Studies in Philology (Chapel Hill, N.C. 1906–).

SWF

Shorter Works and Fragments S.T.Coleridge ed H.J. and J.R. de J.Jackson (Bollingen Series LXXV London and Princeton) in preparation.

Tennemann

W.G.Tennemann Geschichte der Philosophie (12 vols Leipzig 1798–1819).

Theol Lects

Theological Lectures, S.T.Coleridge (Bristol 1795 MS transcript by E.H.Coleridge, in VCL).

TL

Hints towards the Formation of a more Comprehensive Theory of Life S.T.Coleridge ed S.B.Watson (London 1848).

TLS

The Times Literary Supplement (London 1902–).

Toland

John Toland (editor) A Complete Collection of the Historical, Political and Miscellaneous Works of Milton (3 vols London 1694–8).

TT

Specimens of the Table Talk of the late Samuel Taylor Coleridge ed H.N.Coleridge (2 vols London 1835).

TT

(Ashe) The Table Talk and Omniana of Samuel Taylor Coleridge ed T.Ashe (London 1884).

TT (CC)

Table Talk S.T.Coleridge ed Carl R.Woodring (Bollingen Series LXXV London and Princeton), in preparation.

TT (MS)

Table Talk of S.T.Coleridge (additions, in the MS of H.N.Coleridge in VCL).

UL

Unpublished Letters of Samuel Taylor Coleridge ed E.L. Griggs (2 vols London 1932).

UTQ

University of Toronto Quarterly (Toronto 1931–).

VCL

Victoria College Library, University of Toronto.

Watchman

The Watchman S.T.Coleridge (Bristol 1796).

Watchman (CC)

The Watchman S.T.Coleridge ed Lewis Patton (Bollingen Series LXXV London and Princeton 1970).

W Circle

The Wordsworth Circle (Washington D.C. 1970–).

Wedguoood

Tom Wedgwood, the First Photographer R.B.Litchfield (London 1903).

W Letters (E)

The Early Letters of William and Dorothy Wordsworth ed Ernest de Selincourt (Oxford 1935).

W Letters (L)

Letters of William and Dorothy Wordsworth; the Later Years ed Ernest de Selincourt (3 vols Oxford 1939).

W Letters (M)

Letters of William and Dorothy Wordsworth; the Middle Years ed Ernest de Selincourt (2 vols Oxford 1937).

W Life

William Wordsworth: a Biography Mary Moorman (2 vols Oxford 1957–65).

Wordsworth & Coleridge

Wordsworth & Coleridge: Studies in honor of George McLean Harper ed E.L.Griggs (Princeton 1939).

Wordsworth LC

Wordsworth Library Catalogue (HUL MS).

Wordsworth SC

Catalogue of the…library of…William Wordsworth (Preston 1859).

W Poems (1815)

Poems by William Wordsworth; including Lyrical Ballads… with additional poems, a new preface, and a supplementary essay (2 vols London 1815).

WPW

The Poetical Works of William Wordsworth ed Ernest de Selincourt and Helen Darbishire (5 vols Oxford 1940–9).

WPW (Knight)

The Poetical Works of William Wordsworth ed W.A.Knight (8 vols London 1896).

WW

William Wordsworth.

GENERAL NOTES ON EACH NOTEBOOK For the General Notes on Notebooks 1, 2, 3, 3½, 4, 5, 5½, 6, 7, 8, 10, 16, 21, 22, and the Gutch Notebook, see CN I: Notes xvii–xlv. For the General Notes on Notebooks 9, 11, 12, 15, 17, 18, 19, 23, 24, and K, see CN II: Notes xix–xxxiv. For the General Notes on Notebooks 13, 14, 20, 21½, 22 (an Addendum), 25, 27, 29, 61, 62, 63, L, M, N, and P, see CN III: Notes xxi–xxxv.

NOTEBOOK 26 BM Add MS 47,524

BM Add MS 47,524 COVER Brown leather, with clasp now broken. On the front cover is written in black ink “A 1826–1827”. There is inside the front cover the usual “S.T.C.” label. In the lower left corner is written in pencil “2/6”. Entries 5340, 5344, 5448, and 5452 are at various angles on the inside front cover foliated as [1v] in ink. On the outside back cover, is written in ink “1826–1827” with “26” below the date. WATERMARK EMBLEM S 1805 SIZE AND CONDITION × 158 leaves foliated by the BM [f1v] to f159, 316 pages. One leaf was excised between f26v and f27 before foliation, and one or more leaves appear to have been torn out at the front, also before foliation. Entries are in ink except where indicated in the notes. Ff13v to 2, the notebook being reversed, are lettered A to W, Y.Coleridge’s numbering begins on f11 and continues to f128v with the odd numbers appearing in the upper right-hand corners of the recto pages and the verso pages remaining unmarked, except for ff19v, 20v, 42v, 62v, 68v, 72v, 76v, 86v, 101v, 112v, 117v, 123v, and 128v. The numbering system runs from 1 to 230. FIII (p 199) was not numbered. Coleridge began a second numbering from the back, from f157v to f156v, 1 to 3, again only odd numbers being used. A third numbering system going in the same direction begins on f152 and continues to f127v, the pages being numbered 1 to 50. F 22, 22v was tipped in, a calling card of “The Revd Richard Cattermole” on which entry 5390 was written. PERIOD OF USE The notebook was formerly a “Gillman Receipt Book” and prescriptions in a variety of unidentified hands appear on ff4−10v and ff 153–156. Coleridge eventually, mainly in 1826, uszd ff1–3v and 157–9, and wrote over the faint pencil jottings on ff4–10v. He apparently began to use the notebook on the pages following the first series of prescriptions, as he began his numbering on f11 and his earliest entries, datable September 1823, are on ff11–17v. The notebook was in use at intervals from then until October 1830, when the last entry was squeezed in on f152, the notebook being filled. The chief periods of use, however, seem to be May–June 1826 and May– July 1827. The notebook was used from back to front as well as from front to back, sometimes without any apparent consistency. Entries were often squeezed in wherever there seemed room for them, often skipping about most confusingly among those already on the pages,

the most notable example of which is 5374, which skipped over pages not yet filled but perhaps being reserved for some special purpose. The notebook appears to have been used as a kind of catch-all not only for personal miscellanies but also materials in connexion with entries in other notebooks, chiefly the Folio (in the 1826 entries) and Notebooks 33 and 34 in 1827, which record Coleridge’s studies in the NT in the summer of that year.

NOTEBOOK 28 BM Add MS 47, 526

BM Add MS 47, 526 COVER Red leather, with clasp now broken. There is a leather fold for a pencil holder attached to the top of the back cover. Written in black ink on the cover in a large hand (?Mrs Gillman’s) is “1819 & part/1824”. There is also a white homemade label on which is written 28/ii”. See 4645, 4646 and nn. WATERMARK None, nor chain lines. SIZE AND CONDITION 90 leaves, 182 pages used, including inside front and back covers, foliated [f1v] to f92. One leaf has been excised between f45v and f46, not included in the foliation, and ten pages were left blank (except for Coleridge’s numbering) between f75 and f76. Coleridge numbered the pages, including the ones left blank (ff75v–76–148– 157), from f2v to f76v, 2–160, the numbers appearing in the upper right- and left-hand corners of each page except the versos from f17v [31] to f76v [60]. The inside front cover f1v contains entry 4583; f2 is a title-page, with an “S.T.C.” label on it, entry 4582 in the upper right, and “16 July 1819/Highgate” written in ink below, followed by a paragraph of description; see 4584 and n: on the outside Continued from the red pocket book, marked Cover. That book like most of its Predecessors begins at the beginning, middle, and end—and κ’αταξια, I to prevent the jumble of Heterogene Subjects resulting from this have paged the last 28 sides the side next the Cover being p. 28: and devote these exclusively to Miscellanea. A second title-page appears on f78; see 4585 and n. “Miscellanea/vel cogitationum vel otiorum vel/negotiorum”; here a second numbering begins as I, and runs to f91v, as 28. Numbers are in upper right- and lefthand corners; f79 has been numbered “5”, the leaf of pages 3 and 4 having been torn out, with a stub remaining; having numbered two pages “7”, Coleridge inserted “07”s on what ought to have been pages 8 and 9 (ff80v and 81). Entries are in ink unless otherwise indicated. On f21 there are pencilled scribbles (by a child?) resembling a double B. PERIOD OF USE The notebook appears to have been in use at intervals from July 1819 until October 1820, in 1824–1825, then in 1827. The earliest entry dated is 16 July 1819 (4584) and

presumably the last (ff74v–75) is datable 1827 or later. The chief periods of use seem to have been April–October 1820 and after April 1824. The notebook was evidently meant to be third in a series, of which Notebook 27 and some notebook now lost were the other members (see 4645, 4646 and nn) and was put to use mainly for notes on scientific matters and the theories of the Naturphilosophen.

NOTEBOOK 30 BM Add MS 47, 527

BM Add MS 47, 527 COVER Brown leather and board; faint traces of the original red remain. On the front cover is written in black ink in a large hand (?Mrs Gillman’s) “1823. 1824/Rams-gate/ on the 30”. back “Ramsgate”. On the front is a white home-made label on which is written The inside of the front cover (f1v) has entry 5098, the inside back cover (f69), entries 4826 and 5005, front and back being determined by Coleridge’s main page-numbering. WATERMARK H M [no date] SIZE AND CONDITION ×4′′, 67 leaves, 136 pages, including the inside of the front and back covers and the inserted scraps, foliated// to f69. Rectos were numbered by Coleridge (f2, ff5–67, f69), with the odd numbers from 1 to 129, and, with the notebook turned (ff69, 67v–48v), with 1, 2 and the even numbers to 40. Numbers are centered at the top of the pages. Two leaves were excised between f51vand f52 leaving stubs not included in Coleridge’s numbering or the foliation. (For the missing leaves, now in PML, see below 5102 and n.) Entries are in ink except where otherwise indicated in the notes. In the BM rebinding three loose scraps of paper have been attached to three leaves inserted for the purpose. These scraps are foliated 3, 4, and 68. Their stubs appear between ff10v and 11, and ff59v and 60. F3 reads, in Mrs Gillman’s hand: “if this does not belong to this Book—it belongs to an old red book 1804.” This possibly refers to ff4–4v which is written on in ink: line of p. H. insert: For if the fact of the prior annunciation and acceptance of the Christian Faith, on which the authority of the Scriptures is grounded, be equal to the weight which it is to support, we must presume that the first Receivers of the Faith had found in it a fulfilment of those conditions, under which alone the authenticity of the writings could confer a binding authority on them: even if the authenticity itself could be sufficiently established, independent of this criterion. (Tho’ it be in some measure an anticipation and therefore a departure from our scheme of arrangement, we will yet, for the purpose of illustration alone, observe that the

Epistle of St Barnabas affords an instance in which both may be exemplified: if rejected as spurious (for which no other but internal reasons, and those not historical or chronological, can be assigned) on the grounds of this rejection;—but if acknowledged as genuine, then in the fact and justification of its non-admission into the Sacred Canon.) The Faith of the first Believers, antecedent to the existence of the sacred Writings may be supposed to fall from defects in the superstructure. Coleridge’s footnote sign indicating insertion on a mysterious “p[age] H” may be another pointer to a lost notebook; see N 28 Gen N. f68 gives a recipe, not in coleridge’s hand. PERIOD OF USE The notebook was in use over a relatively short period of time, from September–October 1823 to January 1824, when Coleridge was reading in church histories for his life of Leighton, although one entry (4826) may have been put in as early as September 1821. The notebook, like many others, was used from the back towards the front, with the book reversed, as well as from front to back. About half the entries are in one sequence, half in the other, although there is evidence that neither sequence is in straight chronological order.

NOTEBOOK 60 VCL Coleridge Collection MS 23

VCL Coleridge Collection MS 23 COVER No real cover, but the usual white label marked in ink N 60 on the first page. In an unknown hand, in pencil, the word “Copied” is written vertically towards the lefthand margin. The first entry begins on the first page or front cover; the last entry is on the last page (f28v) or back cover. See entries 4728 and 4944 and nn. Both are darkened with use. WATERMARK W.Turner 1805 SIZE AND CONDITION Approximately the same size as N 61 (see CN in Gen N) i.e.× 28 leaves, of which ff19vi, 25v– 28 are blank. This is a small home-made booklet that, like N 61, was stitched together with crotchet cotton on the longer side of sheets cut to size. Altogether it is in battered condition with some corners broken (f1, f10). An attempt appears to have been made to repair it, ff1, 2, 3 and 4 having been glued in together; they have broken away from the rest of the notebook. Entries are in ink. PERIOD OF USE October 1820, possibly for a brief time in 1822, and in the summer of 1823.

FOLIO NOTEBOOK HLH MS HM 17299

HLH MS HM 17299 COVER Brown marbled cardboard, in good condition. There are no labels or stickers. Entries F°.1 5308, F°.2 5361, F°.3, F°.4, F°.5 (the last three to come in CN V) are on inside front cover [f1v]. WATERMARK EMBLEM Chain Lines J.Coles 1823 SIZE AND CONDITION × 186 leaves, not foliated by the Huntington Library. Foliation here is therefore adventitiously imposed according to the system used for the other notebooks and is marked with square brackets, including inside front and back covers which contain sheet pasted entries, and two leaves [ff185–186v] that were excised. There is a in between [f49v and f50] containing a copy of part of entry 5426, smudged by the cancellations in 5424, done in Mrs Gillman’s hand. Pages were numbered by Coleridge 1 to 201 from [f3] to [f103], with numbers being omitted, irregularly on many versos to f80v, and on all versos from there to ƒ103v. The bottom two inches of [ff54–54v] are torn off and [f66v] is numbered twice as 128 and 131. Numbers are usually in the upper centre of the page; 131 [f68] is in the upper right-hand corner. The [f67v] 130 is left blank, as are [ff92–100v] and [ff101v–181]. Entries begin again on [f181v] and continue to [f187]. It is not known whether [ff185–186v] were excised before or after entries on them were entered in the notebook. Entries are in ink unless otherwise indicated. On [f101] 197 is a title, “Fly-Catcher No XX”. PERIOD OF USE The folio notebook appears to have been used from I November 1825 until March 1832 in normal order with a few exceptions from front to back without reversals or turning. For the most part it was used in conjunction with Notebooks 26, 33, and 34 for Coleridge’s theological and philosophical conjectures, although it contains some highly personal entries and a long autobiographical one. See 5257 for what may have been intended as a title for the whole notebook.

NOTES ON THE NOTEBOOKS 1819–1826 Entries 4505–5471

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4505 27.25 The entry was hastily scribbled in pencil. Christies Vases: A Disquisition upon Etruscan Vases; displaying their probable connection with the shows upon Eleusis, and the Chinese Feast of Lanterns with explanations of a few of the principal allegories depicted upon them was published anonymously [by James Christie] in 1806; a second edition with considerable differences entitled Disquisitions upon the Painted Greek Vases and their probable connection with the Shows of the Eleusinian and Other Mysteries appeared over his name in 1825. Coleridge might perhaps have known before 1825 that the work was by Christie, a prominent member of the Dilettanti. If this entry belongs in 1819 as would be natural from its position in the notebook, Mr Westmacott could be Sir Richard W. (1775–1856), knighted in 1837, or his son Richard (1799–1872), also R.A. (1818). The father made many statues in Westminster, St. Paul’s, and other public places, and became R.A. in 1811; a more important link with Coleridge, he was a contributor to the Encyclopaedia Metropolitana. Or is Mr Westmacott Charles [Molloy] Westmacott, brother of Sir Richard, editor of various periodicals, e.g., Magazine of the Fine Arts and sometime cataloguer of the Royal Academy Exhibitions? His Descriptive and Critical Catalogue of the Exhibition of the Royal Academy (1823) is certainly critical, even caustic towards R.A.’s. Perhaps Coleridge wished to consult him about vases. Although Christie’s auction sales of vases are too numerous for positive identification, this Mr Westmacott may well have had knowledge about some painted Greek vases. In the absence of a date, identification cannot be firm, but on 18 June 1819 there was a sale at Christie’s of painted “Greek Vases”, described in the catalogues as “of extreme rarity and great beauty, and many enriched with early GREEK INSCRIPTIONS”. There were also some “Marbles”, “a Bas Relief, and a few other fine Works of the SCHOOL OF CANOVA”, in which school Sir Richard Westmacott had studied. 4506 27.26 On electric treatment, and one of the leading “electricians” of the time, Eley Stott, see CN III 4387, and below, 4624 and nn. Was the patient here James Gillman? Or J.H.Green? In the reading He, the H is not entirely acceptable as Coleridge’s capital letter; if it is a J it carries over a stroke to the next letter, also unclear, but possibly ending in a full stop; the pen was running dry. 4507 27.27 The entry is based largely on William Mitford The History of Greece (edition unknown); six editions appeared in Coleridge’s lifetime, between 1784 and 1829. On Mitford cf Lect 8 P Lects (CC) f353. Olen, Hymnist: Cf Mitford (1814) I 78: It appears from a strong concurrence of circumstances recorded by antient writers, that the early inhabitants of Asia Minor, Thrace, and Greece, were the same people …and the whole Thracian people were, by some antient writers, included within the Ionian name…. Herodotus asserts that the antient hymns sung at the festival of Apollo at Delos, were composed by Olen, a Lycian; and Pausanias says that the hymns of Olen, the Lycian, were the oldest known to the Greeks, and that Olen, the Hyperborean, who seems to have been the same person, was the inventor of the Grecian

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hexameter verse. It seems a necessary inference that the language both of Thrace and of Lycia was Greek…and the Thracian Thamyris, or Thamyras, Orpheus, Musaeus and Eumolpus, with the Lycian Olen, were the acknowleged fathers of Grecian poetry, the acknowledged reformers of Grecian manners;… Olympus, the father of Grecian music, whose compositions, which Plato calls divine, retained the highest reputation even in Plutarch’s time, was a Phrygian. In the Grecian mythology we find continual references to Asiatic and Thracian stories; and even in the heroïc ages, which followed the mystic, the Greeks and Asiatics appear to have communicated as kindred people…. Herodotus remarks that the Lycian laws and manners, even in his time, very nearly resembled the Grecian; and the Lycians and Pamphylians were so evidently of the same race with the Greeks, that he supposed them the descendants of emigrants from Crete, from Athens, and other parts of Greece. Trojans spoke the same language: Mitford goes on to discuss the Trojan War but does not say the Trojans spoke the same language. Coleridge no doubt inferred it from the absence of language difficulties between Greeks and Trojans in Homer, and from the Trojans, like Olympus, being Phrygians. all Ioaones—Descendants of Javan: See CN III 4379, 4384 and nn, for Coleridge’s consistently eccentric spelling of loaones (for Ia[w]ones contracted to Iones, “Ionians”); see also below 4839 and n. In Gen 10:2–5 the sons of Javan (Septuagint , son of Japhet, divided “the isles of the Gentiles”. The name, Javan, is translated “Hellas” several times in the Septuagint. Josephus Antiquities of the Jews 1 6 has it that “from Javan Ionia and all the Greeks are derived” (tr Whiston). Bochart Geographia Sacra (1681) I 174–5, which Coleridge read also (see 4839 f122 and n) summarizes the evidence and gives the Greek spelling of Javan, which accounts for Coleridge’s. Coleridge was interested in the long traditional blending of Greek and biblical “history”. So too the Pelasgi: Coleridge, as also in 4839 f123, is disagreeing with Mitford and others (Mitford Chap I § 2, Chap III § I) who implied that the Pelasgi were barbarians, i.e. non-Greeks, migratory and primitive, and that the Greeks sprang from a mixture of them and other primitive hordes with more civilised colonies from Phoenicia and Egypt. See Mitford (1814) I 31. Again, Mitford (I 198) refers to Herodotus VII 95 for the view that at one time the name included all peoples of Grecian race. Coleridge’s an earlier migration, barbarized is his solution of the difficulty. Hesiod…makes no mention of manuring the ground: Cf Mitford Chap II § iii, “It is remarked by Cicero that Hesiod, in his poem on husbandry, makes no mention of manure: but Homer expressly speaks of dunging land….” I 153. Mitford, in a shoulder note, gives the reference to the Odyssey (17.299) that Coleridge cites. f34 The juniority of the Odyssey: To the Iliad, though not to Hesiod, has always been generally accepted. Mitford did not question the implications for dating, as Coleridge did, but continued on the same page to discuss “the culture of the vine”, and cited also the Odyssey (3.90) on Nestor’s having “produced some [wine], at a sacrifice, eleven years old”. the Shield of Achilles: Coleridge was thinking of the description of the grape harvesting in the Iliad 18.561–72 (not mentioned by Mitford), one of the scenes on the

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shield made by Hephaestus for Achilles. HNC later in his Introductions to the Study of the Greek Classic Poets (1830), which owed a good deal to Coleridge’s conversation (see CN III 3656n), nevertheless maintained that the Shield of Achilles passage was not an addition but an integral “part and act of the Story itself” (87). See also his second edition (1834) 214–22. In a note to the Table Talk (12 May 1830) he said Coleridge was “a confirmed Wolfian” (in believing that Homer was the name not for one man but for numerous rhapsodists), but without having read Wolf’s Prolegomena. See also ibid 9 Jul 1832. As early as 1808 Coleridge was rejecting the “personality” of Homer as is clear from annotations on his copy of Chapman’s Homer (CM II under Homer); cf CN III 3656, also references under Homer in this volume. 4508 27.28 Coleridge attempted variously to explain the change in his opinions from Unitarianism and the more fleeting “Necessitarianism”; see 5113, also CN III 3743. On the subject of the young being “less shocked by the doctrine of Necessity” see Lects 1795 (CC) 49n, The Friend (CC) I 338n. Causa causarum: “Cause of causes”, a recurrent phrase; cf e.g. 4728. 4509 27.29 In pencil, lower left, at right angles to 4508 and later than it. The conjunction of names here may suggest the spring of 1819 and thoughts turning at the close of the philosophical and literary lectures towards publishers. Good Friday in 1819 was April 9, in 1820 Mar 31, in 1822 April 5, in 1823 April 10. 5th–12: See the dates at weekly intervals in 4532, possibly associated with opium withdrawal. the Good Friday Boon if possible: Some benefit connected with Good Friday, such as fasting, from the drug? In 1819 Good Friday was April 9, i.e. between the 5th and the 12th? Or could Boon have been someone to be called upon, or to call, on Good Friday if possible? James Shergold Boone (1799–1859) caused a sensation in 1818–19 with his satirical poem on Oxford life, The Oxford Spy. He went down with a pass degree, throwing away brilliant abilities to lecture in London on the relation of the arts and sciences. Boone proposed and himself largely wrote a monthly periodical called The Council of Ten, of which the first of twelve issues appeared in June 1822. Did Coleridge know of him through Hartley, in 1819 in Oriel College? Was Boone seeking out Coleridge as he planned a periodical in the mode of The Friend? Or was Coleridge interested in him? The Council of Ten discussed some of Coleridge’s bêtes noires like contemporary reviewing and journalism, attacking QR and Blackwood’s among other periodicals. Boone’s bent is shown by his becoming, a few years later, editor of the British Critic and Theological Review. There was also the Reverend Thomas Charles Boone, B.A., St. Peter’s College, Cambridge, who in 1826 published The Book of Churches and Sects, which systematically described many known and many lesser known denominations. But if Coleridge had any acquaintances with these men there is now no evidence. 1. Boosey: Thomas Boosey, publisher and bookseller with whom Coleridge had frequent dealings; see CN III 3262n. In May 1820 Coleridge turned down a proposal from him that he prepare excerpts from Faust to accompany a volume of illustrations to Goethe’s Faust: CL V 42–4 and nn. 2. Blackwood: 19 March 1819 Coleridge reported having an interview with William Blackwood. CL IV 928. They corresponded from April 1819 to May 1832, chiefly about

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contributions to Blackwood’s Magazine. 12 April 1819 Coleridge wrote to him a wellknown letter on how his periodical ideally should be run (CL IV 931–3), and another letter 30 June 1819 (ibid 943–5). Another in a vein similar to the former was written 19 Sept 1821 (CL V 167–71), after which no letter to Blackwood until 1830 has been published. 3 Colburn: Henry Colburn? He was until July 1817 editor of the Literary Gazette, and c Feb 1819 requested Coleridge’s permission to engrave Leslie’s portrait of him for his New Monthly Magazine; it appeared there 1 April 1819. Coleridge’s letters to him (Dec 1818–July 1827) suggest that he thought of Colburn as a potential publisher; see CL V 281. 4 Holland: Possibly the “Mr Holland”, not identified, whose invitation to write for the New Monthly Magazine Coleridge acknowledged 14 Feb 1818: CL IV 838. Or is it Lord Holland? Or his son? If the date is 1819, Coleridge perhaps considered writing to Lord Holland for support against threatened repression of freedom of assembly and a free press. Holland spoke forcefully and urbanely in the debate on the Seditious Libels Bill in Dec 1819. Coleridge had been in correspondence with the Hollands as early as Sept 1806 (CL II 1182), at which time an invitation to Holland House miscarried (CL VI 1017). In July 1810 it seems likely they met in Keswick, at which time Holland’s son, Henry Edward Fox, was with his parents. On 28 Jan 1819 the son attended one of Coleridge’s Shakespeare lectures (CN III 3972n). Later Coleridge might have wished to applaud Holland’s opposition to the Alien Bill of July 1820; see 4700 and n. Was this a list of letters to be written and matters to be attended to? 5: The last line gives rise only to speculation, like so much connected with Mrs Coleridge; she paid a long-discussed visit to Devonshire and Ottery St Mary in 1823; see 4952 and n. 4510 27.30 Rabbi Barchana for his hat: In the Babylonian Talmud, in the treatise of Baba Bathra 74a, this story of Rabba Bar Barchana tells of how, being in the desert with an Arab guide, he put his basket [for bread] in a window of heaven, while he prayed. On ending his prayers, he found it no longer there, because the heavenly wheel, revolving, had carried it away; the Arab assured him he would find it “tomorrow”. The story is told and ascribed to “Rabba, the grandson of Chana”, as his invention, by Coleridge’s friend Hyman Hurwitz in the Essay prefatory to his Hebrew Tales (1826) 27– 9. Hurwitz adds to the story itself the statement: It is generally supposed, that the grandson of Chana accounted for the phenomenon by supposing, according to the Ptolemaic system, that the heavens turned round the earth. [Coleridge’s annus Magnus.] But it is not improbable that, by the expression, “Come and I will shew thee where heaven and earth meet,” he intimated, that the phenomenon may be explained in two ways; either in the manner just stated, or on the Pythagorean system of the earth’s turning on its own axis: for the disappearance and re-appearance of the fictitious basket would take place on either supposition. Fortunatus Cap: I.e. the magic Cap of European folk literature going back to Hans Sachs (CN I 453 and n) and earlier, which transported the wearer anywhere at will.

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The annus Magnus: the “Great Year” of Jewish, Greek, and mediaeval philosophy and folklore, or the 36,000-year period for the heavenly bodies to complete their rotations in every possible combination of positions; thus, as a result of their influence on human affairs, history supposedly repeats itself every 36,000 years. Coleridge, clearly more interested in the tale than in the astronomical principles involved (the peeping into every window as it passes is his addition as well as the annus Magnus and Fortunatus Cap). He had tried to use his influence to get the Hebrew Tales published. On his translation from German of three tales in the volume, see The Friend (CC) I 370n. Coleridge used the magic Fortunatus Cap also at the end of C&S (CC) 184. 4511 29.14 The date inserted later is in blacker ink than the entry. The quotation marks and the reference at the end are a blind. Henry Somerville is the title of A Tale by the author of Hartlebourn Castle (2 vols 1797), but it is not in a series of letters, and the passage Coleridge pretends to quote is not in it. It portrays in sentimental mawkish vein, strained human relations, which may distantly have occasioned the use of the title here to cover up some personal misery probably connected with the Gillmans’ attempts to control Coleridge’s addiction. Cf the identification with fictional sensibility in CN II 2117, 2125, and nn, CN III 3561, 4272 and nn, and below see also 5005 and n. 4512 29.15 If additional proof respecting the facts of…Animal Magnetism were necessary: Coleridge’s serious interest in animal magnetism may have begun with a reading of C.A.F.Kluge Versuch einer Darstellung des animalischen Magnetismus, als Heilmittel (Berlin 1815), his copy of which is in BM; two annotations on it are in Inq Sp § 31, § 32. A fragment of an essay on the subject (BM Add MS 36,532 ff7–12) dated 8 July 1817 is in Inq Sp § 30. His interest was continuous from 1817 and at least into 1822—see 4908 and n—generally positive or at least open-minded; see also The Friend (CC) I 59 and n I, and a letter of 1 Dec 1818 to Thomas Curtis recommending the subject for an article in the Encyclopaedia Metropolitana CL IV 886–7. The contrast between the Reports of the German Magnetisers and those of the French is seen in Archiv für den thierischen Magnetismus ed. C.A. Eschenmayer, D.G.Kieser, and Fr.Nasse (12 vols Altenburg and Leipzig 1817–24). quovis modo: “in some way.” In Archiv I Pt iii 120–49 Kieser reviewed Annales du magnétisme animal (Paris 1814– 16), giving the 1 July 1814 date which appears on the title page. “most believing mind”: Cf “still believing mind” in The Pang More Sharp than All: PW I 457; and “most believing heart” in To Mary Pridham: PW I 468. f4 third Heft…Archiv…p. 127: Cf the same review in Archiv I iii esp 125–8: Tr: Finally, let us make an early observation, giving chapter and verse later, concerning the difference in the phenomenon of animal magnetism in France and in Germany. Here in Germany it is well known how difficult even practised magnetisers find it to make their sick patients clairvoyant. And out of a hundred people who have been treated magnetically they succeed in producing the higher degrees of somnambulism perhaps in only a few. If we may credit all the cases mentioned in these Annals, the opposite seems to be the case in France. Clairvoyance occurs so easily there that persons who are magnetising for the first time produce it in their patients at the very first session…. What

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is the cause of this greater ease in producing clairvoyants? Does it lie in the different method of treatment, which in general is simpler there, consisting more in the effort and fixation of the will than in artificial manipulations, and in the greater precision and certainty of treatment altogether—i.e. in the subjective strength of the magnetisers? We are not inclined to accept this, for if it were so, then there must also be individual magnetisers here in Germany, most of whose patients would become clairvoyants, and because in France even novices in magnetising produce such rapid effects. Or is it to be found generally in a greater animation, in a greater irritability of the nerves, and in a natural disposition towards somnambulism—i.e. in the objective weakness of the magnetised patients who yield the more readily to the organic influences of another person? An interesting parallel can be drawn in this connexion between the general phenomenon of animal magnetism and the national disposition of the French as a whole; for it is characteristic of animal magnetism as one of the highest manifestations of human life, that it should reflect the true image of everything relating to the inner life of a person and a people. This much at least emerges from all the facts recorded in these Annals: that in France the animal-magnetic method of treatment depends more on the will than it does in Ger-many—which would then of course allow us to conclude a greater subjective strength on the part of the magnetisers. the French Report under Dr Franklin: Coleridge referred 8 Feb 1819 Lect 7 P Lects (CC) f326 to a Report of Dr Franklin and Other Commissioners (1784), which was ordered by the King of France. The investigation, while admitting the fact of cures, denied the magnetists’ theory of a magnetic fluid diffused through the human body as an agency deriving from celestial influences, and susceptible to their manipulations. Coleridge agreed; see Inq Sp § 32. Mesmer himself did not claim proof. The Report described also convulsive reactions, effected through touch, pressure of hands, iron rods, and music, and argued that the results were partly the effect of physical contact, but largely of imagination. properties of the Skin…Volition: In CN I 1827, referring back to an 1801 entry, I 1039; see also I 1826. reactions of the whole & of all the parts: See CN II 2402 for this Coleridgian principle applied to the skin and nerves. contagium quasi ingeneratio: “a contagion that is, so to speak, an ingeneration”. Opium…on men of feminine constitution: For Coleridge on his own lack of “manliness” (especially in comparison with WW) see CN II 3148 f45v, and Inq Sp § 221. uterifaction: Not in OED; i.e. the whole system’s becoming the womb. despoinism: Not in OED, from δέσποινα, “mistress”, i.e. female domination. Whether Mesmer were the Discoverer of a new Power: The defensive remarks here were called forth by the review in Archiv 1 iii 128–33, of a work antagonistic to Mesmer, on the history of mesmerism since Mesmer’s first appearance in Paris. a new Power…Electricity: If animal magnetism is a new Power it must be of a hitherto unknown kind, and at a different level in the hierarchy of powers. Is animal magnetism then neither animal nor magnetism, but some higher power seen at work in psychological

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and medical effects and still not understood, something like a cutaneous Galυanism? See below 4639 and n. as Galυanism to common Electricity: Several kinds of electricity were recognized in the early 19th century, and it was left to Faraday to demonstrate that “common” and galvanic electricity are identical. “Common” electricity was produced by friction; galvanic electricity by the contact of two dissimilar metals through the intermedium of an electrolyte, as in the Voltaic pile; animal electricity was produced e.g. by the electric eel. There was some discussion as to whether nervous action was essentially electrical in its transmission. Of the other work of the editors of this Archiv, Coleridge knew best Eschenmayer’s: see CN III 4435n and in this volume 4633 and n. For more use of the Archiv see 4624, 4809 and nn. 4513 29.16 In appearance like 4512, and probably datable close to it, 16 April 1819. Two-thirds of a page after this entry was left blank. Coleridge refers to this entry as elucidating 4644 ff26v–27v; see 4644. The ancient Mathematicians: See 5294 f20v 5406 and nn. a line…engendered by a point producing itself: I.e. Coleridge’s dy.00000namic hypotheses in mathematical terms; see, in addition to the entries referred to above, 4718, 4974; also 4538 where Schelling is in the background, as possibly here, and in Chap XII BL (CC) I 249–50. But see also Coleridge’s interest in fluxions in 4797 and n. The words engendered and producing are key terms. For the Naturphilosoph, Nature is alive, developing, and unified in its quantitative accretions and qualitative changes from within. It produces, and is product, active and passive. See Schelling Einleitung 5, 22, 30. All evolution in Nature begins from a point, which is finite, unlike productivity, which is potentially infinite. A line produced from a point, says Schelling (32 foll) is “unendlich”. Schelling takes this metaphor for production even further in his “All-gemeine Deduction des dynamischen Processes” in Zeitschrift für spekulativ Physik I (Jena & Leipzig 1800) i 100–36, and ii 1–87; Coleridge’s copy, heavily annotated, is in the BM. In these essays Schelling proposes magnetism, electricity, and chemical process as the three general categories of physics (i 102). He postulates attractive and expansive forces which, because of their opposition (+——0——−) constitute the dimension of length. A line in nature requires three points (i 109), like a magnetic axis. It follows (i 112) that length in nature “can exist only under the form of magnetism”. The first act of differentiation, metaphorically represented by a point producing itself into a line, is thus the production of magnetism. The next productive step is the qualitative transition to electricity from magnetism, represented metaphorically by a dimensional transition from length to breadth or surface, as electric bodies (i 124–5) are electric over their whole surface. An analogous dimensional change takes place from surface to depth, from electricity to chemical process, which acts in depth. Coleridge used Schelling’s argument in almost literal translation in TL 87 foll, to describe the development of life through successive organisms arranged according to powers correlative with length, breadth, depth; magnetism, electricity, and chemical process (galvanism); reproduction, irritability, and sensibility. These correlations are also Steffens’s, as noted below in this n.

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For Coleridge the physical powers of magnetism, electricity, and galvanism are symbols of ideal powers, so that the more abstract metaphors of geometrical terms are perhaps more congenial because they make clear the difference between phenomenal and noumenal. theorem (i.e. Actus…contemplans): I.e. the theorem is “the Act of one contemplating thus and not otherwise, contemplating itself as thing contemplated”. Coleridge calls attention to the derivation of theorem from θεώρηµα, “contemplation”; cf below 4895 and n, 5404 f86; LS: SM (CC) 49nn and The Friend (CC) I 459 and nn. theses (θεσεις): Again a derivation being noted; literally “puttings”, or “settings”, or “positions”. from right to leaf: A curious slip. to manifest itself is to produce itself: For a more elaborate treatment of themes and terms in this and the next paragraph, see CN III 4418, 4427, and 4436 and nn; they recur frequently in subsequent entries in this volume, e.g. 4550, 5090, and 5092; this entry may also reflect some general reaction to H.Steffens’s system of polarities, perhaps in part to his Grundzüge; Coleridge in his marginalia on that work, and on Schelling’s Einleitung, came to reject the argument he is trying to summarize here. 4514 29.17 The entry appears to be datable with 4511, c 16 April 1819. The end of it was compressed in being written around CN III 4203. Four leaves were torn out after this 4514, as indicated by Coleridge’s own numbering (see CN III N 29 Gen N) but as no stubs were left, the foliating provides no evidence of this but is continuous. Coleridge here abbreviated an article in The London Medical Repository (August 1816) VI 89–97 “On the Poisonous Effects of the Bark of Angustura Pseudo-ferruginea, or spurious Angustura Bark”, by the toxicologist A.G.F.Emmert of Tübingen. Emmert distinguished between the genuine angustura from the West Indies [?quinine] and the spurious from the East Indies [?strychnine] or at least referred to the genus Strychnos, the plant from which the latter comes. He described experiments on animals with “Dr Meyer” finding its action violently poisonous with “a frequent convulsive pulse; an anxious and frightened look etc”. “The imperfect conversion of the venous into arterial blood” is Emmert’s phrase. On p.92–3 is recorded the likeness to Hydrophobia, the increased Sensitiveness in sight and hearing, and the case of a five-year-old boy who remained conscious and rational till the moment of death. Emmert said that “every impression, however light—the touch of a fly, for instance, on any sensible part of the body, excites the sensation of an electric shock” (92) and (94) that the “effects…are felt in the blood vessels, and all parts of the body that are either furnished with them, or cover them as a thin cuticle”. The parallel with saliva of rabies is Coleridge’s, no doubt induced by the next article, “Observations on Hydrophobia” by R. Bellingham, and by James Gillman’s interest in that subject. Gillman had published a paper on it in 1812 (referred to as an “ingenious Dissertation” in the same periodical, No 2 for 1814 p 386); see also 4719 and n below. Few and doubtful organic changes…after Death! “Putridity is at least not strikingly promoted or retarded by this poison. It leaves no organic changes in any part of the body.” Emmert 93. Berzelius, Davy, or Woolaston: Coleridge thinks of the recently elected Secretary of the Stockholm Academy of Science (the leading Swedish chemist), and the two eminent

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English chemist-inventors and experimenters of this date—William Hyde Wollaston (1766–1828) and Humphry Davy. Rubigo υirosa: Angustura virosa, the poisonous angustura, is so mentioned (Emmert 89) but no Rubigo. Is the Rubigo the bitter poisonous constituent of the spurious angustura? Fluate of iron: Fluorine, a fairly recent discovery, analagous to the other halogens (chlorine, iodine, fluorine, etc) partakes of the easterly power of oxygen (see 4555 f49) which corresponds to contraction (cf 4719n). On the basis of this analogy, corresponding to the physiological action of the spurious angustura, Coleridge is suggesting the presence of the salt, Fluate of Iron now called a fluoride. Emmert 93 referred only to salts of iron. Excess of Astringent+Contractive: I.e. Attraction modified by Contraction creates an excess of astringency. Saliva rabipea: Rabies-causing saliva. See 4719 and n. Coleridge’s last paragraph may have been occasioned by an article in the same number of the London Medical Repository (VI 118–32) on sM.J.B.Orfila Traité des Poisons Vol 2, in which rabies as being either “spontaneous” or “communicated”, is discussed, as well as cholera, “malignant fever”, “gaseous poisons”, and “poisoning generally”. This article was followed by “Observations on the Harveian Doctrine of the Circu-lation of the Blood” (pp 132–43 by George Kerr), in which subject Coleridge showed interest in CN III 4448. He could hardly fail to go on to read the next piece on “the Incubus, or Nightmare, disturbed Sleep, Terrific Dreams, and Nocturnal Visions”. 2 senses of the term, Probability: See 4809 and 5248 and nn. The Lottery was an almost obsessive analogy; see CN II 2060, 2330, 2579, 2753; CN III 3343. See also LS (CC) 123n. f6v Solifidianists: Instead of the common use to mean believers in salvation by faith alone, Coleridge often applies the word to one who believes in one source or cause only (e.g. as here of disease). “unique phenomenon”. απαξ λεγοµενον: “unique statement/a nonce word” here, “an unique occurrence”. archists: Miarchist is not in OED; Coleridge is playing with two Greek mon prefixes meaning “one”. µονη η µια της λυσσας αρχη: “a sole or one cause of frenzy”. 4515 29.21 This entry and 4516 appear to have been inserted on pages that were left blank, apparently out of a hope to continue the verses on Joan of Arc; see 4516 and CN III 4202 and nn. Although an 1815 date for these entries may be suggested by the references to Leibnitz here and in Chap VIII and Chap XIII of BL, more reasonable appears to be a date close to 4511–4512, which are similar in hand. This entry, followed by 4516, runs on to the top of f8v on which the “Advertisement” of the Greek Grammar (CN III 4210) had already been written in June 1814 filling in part of the blank, but at that time Coleridge left the top half of f8v empty, either for more Joan of Arc verses or for a title for the grammar; hence the exception in these MSS of an entry beginning low down on a blank page; see CN II 4210n. Leibnitz…fundamental Power: Coleridge saw in Leibnitz’s “force primitive” (Système Nouvelle), in his monads, and in the ambiguity of his “representation” (Monadologie) a useful dynamic hypothesis to reconcile the many and the one, the parts and the whole,

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science and theology; but the Leibnitzian monad represents as well as the active the passive states, is a vis representiva (Vorstellungskraft), “a power of representation”, which deprives the originating or “Fundamental Power” (Grundkraft) of the fully dynamic role required by Coleridge’s monotheistic position. Although the natural world is for Leibnitz contingent on the will of God, i.e. another harmony might have been preestablished by him, and yet, although all monads are distinet entities, individuals, they are pre-estab-lished, conditioned; the will of the individual, therefore, can be said hypothetically, to be necessitated. Although man has access to the necessary and eternal truths and thus knows the perfection of God, he too is subject to, or acted upon by, the merely contingent; to what degree this is the case is the measure of his imperfection. a probable Truth turned topsy-turvy: On Quantity, not as the ground of Quality but dependent on it, see 5103, 5155, 5189 and nn. See also letters of 1817 in CL IV 760, 790; also notes in CM I on Thomas Browne Pseudodoxia & c § 492, and in CM II on Hegel Logik § 11. The causal priority of Quality is argued also in Opus Max (MS) 1 f13. TL 51n also glosses this entry. The magnet acts in length…the Electric Fluid in surface, the Galυanic in Depth or Body: See 4719, 4929 and nn; also TT 15 June 1827; and 4739 for an extension from physics to theology. 4516 29.22 See 4515 and n for the dating of this entry. Turn over to p. 28 (i.e, f12v) was an instruction to himself, it being necessary to avoid the Greek grammar already on the intervening pages; i.e. continued from p. 20 means from f8v; see CN III 4210 and n. Sight as the most perfect Sense: A view as old as Aristotle at least, on which Coleridge offered some qualifying caution; cf 4518 f96 and n. He could be recalling the views of his friend Thomas Wedgwood in “An Enquiry into the Origin of our Notion of Distance”; QJSLA No V (1817) III 2–12. It was not published in his lifetime but doubtless was discussed with Coleridge (CN I 1297 and n). Wedgwood referred to “a notion of distance from the eye, or what Berkeley calls outness”, and argued against the need for calling in the sense of touch to explain it. “A visual perception is a sign which excites the standard visual idea, and the whole of that process is performed by the sense of sight alone, for which Berkeley called in the sense of touch.” In other words, sight recognizes conceptions of relations. In the second paragraph here it is evident that what Coleridge in 4813 below called the high dignity of Vision in Man is not in question, but is not to be reduced to mere modes of Sensation, as the empiricists do; it is more than sensuous, more dynamic. Improvers of Locke’s psychology…: Berkeley is not among the names here, but see 4540, 5276 and nn where he is accused of reducing Perception to mere modes of Sensation. Omne Scibile: “Everything Knowable”. videre, et υideri: “to see and to be seen”/“seem”. Agere et pati: “to Act and to be acted upon”/“suffer”; see also 5189, 5411. per catachresin: “by a perversion of the meaning”; cf 5326 and n. 4517 27.70 For an explanation of the foliation in this entry see 4580n. Christallization…: The first step in the ascent of life after the metals. TL 47. Cohesion: See 4554, 4555, and CN III 4223, 4333, 4433 and nn. X—Y…: See 4533 f100; i.e. the physical sciences deal with objects separated from one another and the zoological sciences deal with objects added to one another.

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f98 Personity: Not in OED. The word is clearly written and to be distinguished from Personeity, as used in 5244, 5256, etc. X—y…: Coleridge used capital letters here as a notation for predominance; see 4555. f97 the Science of Theology…Theosophy. In an early annotation on his copy of Plotinus Opera philosophica omnia (Basel 1580), inscribed “14 Dec. 1805 Naples”, Coleridge wrote: “It is one of Kant’s greatest errors that he speaks so slightingly of Psychology and the weakest parts of his System are attributable to his want of the habits and facts of Psychology which with all its imperfections and uncertainty is next to necessary in order to prevent Metaphysics from passing into Theosophy and Theurgy— i.e. Dreaming and Conjuring.” Cf below 5094 f104v, 5406 f93v. 4518 27.71 The entry, the substance of which is closely related to TL, is a dialogue with John Abernethy. Coleridge was reading closely, questioning, and relating to his earlier reading, Physiological Lectures exhibiting a general view of Mr. Hunters Physiology, and of his Researches in Comparative Anatomy (1817), and An Enquiry into the Probability and Rationality of Mr. Hunter’s Theory of Life…. (1814). Abernethy gave the Hunterian Oration for 1819 on 15 Feb which Coleridge attended at four in the afternoon and then in the evening at eight delivered Lect 8 of his philosophical lectures. Atoms: Cf Lect 3 P Lects (CC) ff90–95 where the subject is treated much as here on ff96υ−96. Suffiction: See CN III 3587 f1v and n; it is noted that Newton may be relevant there also in this context. Surinam Toad: Abernethy referred to it, long a metaphor with Coleridge; see CN I 124n, CL III 94–5, and the 1809 Friend: The Friend (CC) II 212. Abernethy’s discussion in Physiological Lectures 317–18 was anatomical and referred to Hunter’s earlier work, which may originally have drawn Coleridge’s attention to the Surinam Toad. Parmenides: It is now accepted, as it was by C in Lect 3 P Lects (CC) ff70–72, 90, that it was Parmenides (the real founder of the Eleatic school) who, with his eternal, continuous, unchanging, unmoving, spherical One, set the problem that the atomic philosophers tried to solve. But ancient sources clash, and Tennemann is inconsistent, at I 171–2 fn and at I 414–5, in his chronological table (giving 460 B.C. for Parmenides and 500 B.C. for Leucippus). For his chronological table in P Lects (CC) Coleridge followed Tennemann’s. His arguments that follow do not bear much resemblance to the arguments attributed to Parmenides by Tennemann (I 170–1). Coleridge’s marginalia on Tennemann I 174–8 censure Tennemann’s “pseudo-Kantian” interpretations of Parmenides and failure to give a complete text of the fragments. See also 4521 and n. f96 physically indivisible: An early question of Coleridge’s related to his reading of Newton (CN I 93n). See Newton’s Opticks Query 31. a Theory which commences with a miracle: Coleridge frequently made this point: Lect 3 P Lects (CC) f92, TL 45. Cohesion: See 4517 and n. a new set of Atoms: This had actually been proposed by G.L.LeSage in Essai de Chymie méchanique (1758). Subtle Fluid: Cf TL 66, and Lect 12 P Lects (CC) f568 and n 60. This was an old objection; there is a long footnote to the term in line 34 of Coleridge’s contribution to Southey’s Joan of Arc Bk II (1796). The lines 34–7 read:

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Their subtle fluids, impacts, essences, Self-working Tools, uncaus’d Effects, and all Those blind Omniscients, those Almighty Slaves, Untenanting Creation of its God. The footnote is not included in PW I 135: Line 34 Sir Isaac Newton at the end of the last edition of his Optics, supposes that a very subtile and elastic fluid, which he calls aether, is diffused thro’ the pores of gross bodies, as well as thro’ the open spaces that are void of gross matter; he supposes it to pierce all bodies, and to touch their least particles, acting on them with a force proportional to their number or to the matter of the body on which it acts. He supposes likewise, that it is rarer in the pores of bodies than in open spaces, and even rarer in small pores and dense bodies, than in large pores and rare bodies; and also that its density increases in receding from gross matter; so for instance as to be greater at the of an inch from the surface of any body, than at its surface; and so on. To the action of this aether he ascribes the attractions of gravitation and cohaesion, the attraction and repulsion of electrical bodies, the mutual influences of bodies and light upon each other, the effects and communication of heat, and the performance of animal sensation and motion. David Hartley from whom this account of aether is chiefly borrowed, makes it the instrument of propagating those vibrations or configurative motions which are ideas. It appears to me, no hypothesis ever involved so many contradictions; for how can the same fluid be both dense and rare in the same body at one time? yet in the Earth as gravitating to the Moon, it must be very rare; and in the Earth as gravitating to the Sun, it must be very dense. For, as Andrew Baxter well observes, it doth not appear sufficient to account how this fluid may act with a force proportional to the body to which another is impelled, to assert that it is rarer in great bodies than in small ones: it must be farther asserted that this fluid is rarer or denser in the same body, whether small or great, according as the body to which that is impelled is itself small or great. But whatever may be the solidity of this objection, the following seems unanswerable: If every particle thro’ the whole solidity of a heavy body receive its impulse from the particles of this fluid, it should seem that the fluid itself must be as dense as the very densest heavy body, gold for instance; there being as many impinging particles in the one, as there are gravitating particles in the other which receive their gravitation by being impinged upon: so that, throwing gold or any heavy body upward, against the impulse of this fluid, would be like throwing gold thro’ gold; and as this aether must be equally diffused over the whole sphere of its activity, it must be as dense when it impels cork as when it impels gold: so that to throw a piece of cork upward, would be as if we endeavoured to make

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cork penetrate a medium as dense as gold: and tho’ we were to adopt the extravagant opinions which have been advanced concerning the progression of pores, yet however porous we suppose a body, if it be not all pore, the argument holds equally; the fluid must be as dense as the body in order to give every particle its impulse. It has been asserted that Sir Isaac Newton’s philosophy leads in its consequences to Atheism: perhaps not without reason. For if matter by any powers or properties given to it, can produce the order of the visible world, and even generate thought; why may it not have possessed such properties by inherent right? and where is the necessity of a God? matter is, according to the mechanic philosophy capable of acting most wisely and most beneficently without Wisdom or Benevolence; and what more does the Atheist assert? if matter possess those properties, why might it not have possessed them from all eternity? Sir Isaac Newton’s Deity seems to be alternately operose and indolent; to have delegated so much power as to make it inconceivable what he can have reserved. He is dethroned by Vice-regent second causes. We seem placed here to acquire a knowledge of effects. Whenever we would pierce into the Adyta of Causation, we bewilder ourselves; and all, that laborious Conjecture can do, is to fill up the gaps of imagination. We are restless, because invisible things are not the objects of vision—and philosophical systems, for the most part, are received not for their Truth, but in proportion as they attribute to Causes a suscepti-bility of being seen, whenever our visual organs shall have become sufficiently powerful. Joan of Arc (1796) 41–2. Fluids and atoms, conceptually, were fashionable partners. Cf a note on Swedenborg Oeconomia regni animalis (1740) 361 (tipped in) where Coleridge complained about Swedenborg’s use of “fluid”, as a thing, instead of a power. ff96–95v slavery to the Eye…emancipate his mind: Two important Coleridgian phrases. On the first cf Chap VI BL (CC) I 107, ShC II iii, and a note on Scotus Erigena quoted in Lect 9 P Lects (CC) n 18. On the second, see Joan of Arc Bk II, and The Destiny of Nations. For Fancy is the power That first unsensualizes the dark mind,… (lines 80–1): PW I 134. The Destiny of Nations, first published complete in SL 1817, has other links with this entry. Pythagoras…all-permeating Ether…intended hieroglyphically: Coleridge was here disagreeing with Tennemann, who doubted whether the Pythagoreans held this belief: Tennemann 1 210 fn, with a marginal note by Coleridge. Coleridge defended Pythagoras against literalists and denigrators; cf marginal notes on Tennemann I 107–8, 120 quoted in notes to Lect 2 P Lects (CC) ff43–53, especially nn 33, 60, 61, 64. an Object that is its own Subject…Mind: See 5215 f23v and n. f95 Congreve Rocket: A military rocket invented by Sir William Congreve (1772– 1828), fired from small boats against the French from 1805 onwards. Wellington was not

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enthusiastic about them because of their dangerous unreliability. Congreve, a prolific inventor, was in 1811 elected F.R.S. Electricity…Forces: Electricity as a manifestation of the E-W power of Oxygen— Hydrogen (4555 f49). E=its particularization, W=its universalization. f94v anima, spiritus, &c aura ignea: “soul, spirit, &c fiery air”. (for Air and Water…Electricity): Are these the lines to be omitted as peculiar opinions? And is this instruction an indication that Coleridge was dictating from the notebook here? f94 Mr Abernethie…Life…organization: Coleridge has misread: Cf “…ife must be something independent of organization, since it is able to execute the same functions with much diversified structure, and even in some instances with scarcely, any appearance of, organization at all.” An Enquiry (cited above) 48. See also Abernethy’s statement in his Introductory Lectures exhibiting some of Mr Hunter’s Opinions respecting Life and Diseases (1815), “…life does not depend on organization. Mr Hunter…was of this opinion.” Possibly Coleridge was thinking of Abernethy’s Physiological Lectures (1817) 85 where he used organization as revealed by comparative anatomy to classify animal creation, as did Hunter, Cuvier, and others, so that he stated that in form, though not in mind, “In the African, we perceive a link connecting the human form with the extremely diversified forms of the brute creation.” νis υitæ: “life force”. f93v Pan harmonicon: A mechanical musical instrument imitating a whole orchestra, invented c 1800. προτερον: For the same play on preposterous see CN III 3421 and n; on the fallacy, cf SM: LS (CC) 104 and n, also CM I under Böhme Works I 125–7. (“Mind is the result of Structure”, says Mr Lawrence): See 4931 f96 and n; cf TL 34, 60 foll, and footnotes contraverting Lawrence passim, and Lect 12 P Lects (CC) 558– 583. 4519 27.72 Arians and Unitarians: I.e. disbelievers in the divinity of Christ the former: I.e. Romanism. the cause of Luther: See 4594, 4595, 4599, and CN III index under Luther. Coleridge felt that Romanism was nearer true belief because it had the forms and heritage of that belief; but, because it had overlaid these with its own traditions, it moved steadily away, while Lutheranism, despite its aberrations from the main line, had the tendency to move closer to the true faith because it continued actively seeking it. 4520 27.73 The entry, not in Coleridge’s hand, appears to be an attempt to teach him the capital and lower-case letters of the alphabet in German script. The letters were written across the top of ff90−89v, the open spread of the book reversed, the German script being carefully written underneath the corresponding letters. Coleridge later wrote 4521 below, in avoidance of them. 4521 27.74 Yet One word more on Subtle Fluids: See 4518 and n. (egöitas, Ichheit…): “something I-like (egoity, I-hood)” or Coleridge’s “selfness”. I do not attribute Individuality…to Life as Life: Although life was described in TL 43, 67 as “the principle of individuation, or the power which unites a given all into a whole”, Coleridge was anxious to insist that “Life itself is not a thing—a self-subsistent hypostasis—but an act and process…” TL 94.

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For Coleridge’s general objections to imponderable fluids, see TT 29 June 1833, where he also distinguished between matter and body. See also 4923. uncertain rash hints in Jacob Behmen: It is uncertain of which passages Coleridge was thinking; possibly Chaps IX–X in The Three Principles\ or possibly this is a general recollection of Böhme’s many references to the eternal life-principle as fluid. flammulæ errantes: “wandering flamelets”. f92 the theme is, as old as the days of Job: Cf Job 16:18, where Job uses the term “blood” as equivalent to life. apparently authorized by Moses: Deut 12:23. Epoptæ: “Clear Seers”; see 4671, 4808 and nn. Coleridge uses the word of Böhme; see CM under Böhme Works I i 79–80 ed n5. of the intercirculation Cf an endless perichoresis, or circular internal Generation in CN III 3575; see 5270 below, also CN III 4359 and n. Gennēēsis…: the “generation/the being generated/genesis”. On the reciprocity of Father, Son, and the Spirit, see 5249 and n. Apostacy and Anastasis: Of many references see 5081 and n. tertium aliquid e Synthesi: “a third something out of the synthesis”. υis systematis solaris: “power of the solar system”. f91v Principium Individuationis: “Principle of Individuation”; see f92v above. nisus: “tendency/striving” as in Blumenbach’s nisus formativius/“Bildungstrieb”; see CN III 3744 and n; also below 4553 f47v. realize…thingify: Cf CN II 2784 and CN III 3587; Coleridge often made the point of the connexion between res “thing” and realize and also between res and reor “think”. fieri microcosmus: “to become an epitome/microcosm”. Stuffs…Stoffen: Because life is a process, not a thing, and assuming, as Coleridge said, Simile, Simili gaudet, plants in their living processes co-operate with the productive powers of matter, instead of absorbing elementary Stuffs or passive bodies. See 4566, 4579, 4646 and nn on vegetable processes. eodem modo quo fluidum seminale…vehere habetur: “in the same way as a seminal fluid is held to enmesh and convey a seminal air”. f91 involucrum: “outer covering”; in OED in only a botanical sense. Coleridge often used it for the cocoon of a chrysalis; see 4832, also CN III 4408, Chap XII BL (CC) I 242. SIMILE SIMILI GAUDET…NISI INTER DIFFERENTIA: “Like rejoices in Like”, or “There is no action except of Likes upon Likes”; and “Whatever is similar is not the same”, or “There is no action except between different things”. NECQUE IN CONTRARIUM…NON DIFFERENS, AGITUR: “There is no action upon a Contrary (heterogene) nor upon anything exactly the same”. vectum…vehiculum: “the carried…the carrier”. ∆υvαµιν τήυ οχουµνην, και το οχηµα: “the power carried and the carrier”. quod ad fines, non intra fines est: “what is at the limits is not within the limits”. f90v menstruum: “solvent/fluid”. + and −ε in Water: “the positive and negative alliance in water”; see below 4577 f69v. Water=Hydrogen Oxygen: “Water is Hydrogen combined with Oxygen”. Πρωτον µεν ‘Yδωρ, and παντα εκ του υδατος: “water was first” and “all things from water”; cf The Friend (CC) I 437 fn; Lect 2 P Lects (CC) ff19–21.

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Heraclitic and Parmenidean πυρ υδατι ενοχουµενον, ειδες: “fire carried in water, moist water-like fire”. Coleridge’s Greek here is reminiscent of Thales, Empedocles, and a Heraclitus-like passage in Hippocrates. On the Heraclitean flux see CN III 4351 and n; on Parmenides see above 4518 f96v. Here, as also in 4776, Coleridge alluded to the second less important part of Parmenides’s poem, where he described the “way” of opinion (as opposed to the “way” of truth) and gave a conventional Ionian-style cosmology. The vital Principle…of John Hunter: In A Treatise on the Blood (1794) 77 Hunter presented life as “a living principle, some power”. Abernethy Enquiry (1814) 42 said, “The phaenomena of electricity and life correspond”, which Coleridge interpreted as a reduction of living process to a subtle, imponderable fluid; cf 4518 and n. f90 the latter: the former:: agens:: patiens: I.e. The vital fluid is to the vital principle as active to passive (Coleridge’s slip for the reverse); for his use of this form of equation see e.g. 4649, 4832, 5074, 5197. Vis υiυax (or Vis υiυendi): “the vital power” (or “power of living”). materiam υitæ: “matter of life”. f89v natura naturata: “nature natured/phenomenalized”. See CN III 4397 f50v and n, also 4646, 4843, 5150 below. 1. ab intra…3. Organismus υitalis: “1. from within, 2. from without, 3. together within=1. Power of life, 2. Matter of life, 3. the vital organism”. Natura gemina…et re-creatur: “twin Nature, which is made and makes, re-creates and is re-created”; cf 4854 below. f89 ηλεκτρικο-πυροειδες: “electrico-fire-like”. 4522 27.75 Zeno’s demonstrations of the non-existence of Motion …: Tennemann refers to them (I 196) as “scharfsinnig”. Coleridge’s annotation of Tennemann at this point (I 197–201) is among his wittiest; see Lect 3 P Lects (CC) ff73–77 and n 32 where the Tennemann note is quoted in part. See also The Friend (CC) I 437. In her edition of The Friend (1850) I 88–9, SC records De Quincey’s report of Coleridge’s saying of Zeno “…the apparent absurdity in the Grecian problem arises thus,—because it assumes the infinite divisibility of space, but drops out of view the corresponding infinity of time”, and his comment: “There was a flash of lightning which illuminated a darkness that had existed for twenty-three centuries”. SC refers to the prior solutions of Aristotle and Leibnitz of the Zenonian paradox, adding “but the latter part, namely, the detection of the sophism of applying to an idea conditions only properly applicable to sensuous phaenomena, belongs to Mr. Coleridge himself’. It is this aspect of the problem Coleridge is trying to illuminate further here—at least the entry appears to be an expansion of the arguments against Tennemann cited above. And see 4797 on Zeno’s error in fluxions. f88 Tartini’s third-sound: Giuseppe Tartini (1692–1770) in his work on Principles and Power of Harmony described in Chap I how two sounds being made by any musical instrument, and held for a time, a third sound will be heard. His observation was new and led to new methods of playing the violin. cui objicitur seu Objectum est: “to which it is object-ed, or is object”. In the last paragraph the reference to Color is more comprehensible in the light of 4929 f30, and 4855, 5290, 5446, 5447 and nn. Also CN II 3116 and n.

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4523 27.76 The entry is another example of Coleridge’s interest in the grammatical form I am as a term for God, drawn from Ex 3:14, “And God said unto Moses, I AM THAT I AM: and he said, Thou shalt say unto the children of Israel, I AM hath sent me unto you”. Cf e.g. 5243, 5244 and nn, and 4644 f25v, 4671, 5413. See also Chap XII BL (CC) I 272 and fn. causative but not transitive: Causative, rather than transitive because God is causa sui (4644 f25v), i.e. the action does not literally pass over to another. Fieri facio me ipsum: “I make myself to come into being”. Facio me esse quod sum: “I make myself to be what I am”. my Son: in the eternal: Coleridge used his variation of Ps 2:7, quoted in Acts 13:33 and Heb 1:5 and 5:5, as a means of indicating the relation of the Son to the Father. Since God is above time (see CN III 4418n), Coleridge interpreted this day as eternal present and added ever to reinforce the idea of timelessness, again as in 4644 f25v. Thus he indicated that the I Am diversifies itself into the Son, who is God Alter et Idem, other and the same. See 4829 f56v, 5249, 5256, 5297 and 5413. νους ποιων: ποιων: “mind making/doing”. —πραττων:—“doing/acting” —πασχων:—“being acted upon” from Aristotle: Tennemann states that in De anima III 4 and 5 Aristotle said that in the process of thinking, the mind is acted upon (πάσχειν) by the idea thought even as it creates (ποιεĩν) ideas by thinking. In the Metaphysics I I, VI I, XI I, and De Anima III 10 he distinguishes between mental activity which has an outward purpose (ποεĩν) and that which is its own purpose (πράττειν), Coleridge’s active transitive and active intransitive. Cf Tennemann III 63–64, 198–200. 4524 27.77 Idea Idearum: “Idea of Ideas”. Principium Principiorum: “Principle of Principles”. Erkenntniss [“knowledge”]=an asymptot…to the Idea: The application to philosophy of the simile from mathematics, of the straight line that approaches but never quite meets the curve, appears to be original with Coleridge; Farrar later (1860) used it of the inadequate relation of language to thought (OED under asymptot). The point being made about philosophy as a geometry of limitations, never arriving by ratiocination at absolutes, is recurrent in Coleridge’s work; see e.g. 4517 f97v and n. 4525 27.78 Probably taken from Tennemann, a footnote at I 202, where the reference to Simplicius in Physica Aristot. p. 30 is as Coleridge has it, but with the addition “aus Eudemus Physica”. Tennemann’s Greek here, as elsewhere, is unaccented and has only rough breathings. Did Coleridge add the breathings and accents, or did he go back to Tennemann’s source or some other? (The quotation does not appear in Stanley or Brucker, the two other histories of philosophy he used.) See an interest in Simplicius in CN III 3418 and n. Tr: “They say that Zeno used to say, that if someone would explain to him what the One is, he would explain the things that exist.” On Zeno see 4522 and n. 4526 27.79 As to Forgery: Possibly this is a reference to some contemporary incident, controversy, or legislation about forgery. John Taylor Coleridge was interested in the legal aspects of forgery and annotated Blackstone on the subject; Blackstone noticed the increasing severity of the laws against it, a capital crime at this time.

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The Greek pun depends on the fact that the word for king, sounds like an axe, an instrument not of mercy but of capital punishment; cf 4723 below. 4527 27.80 Again probably from Tennemann 1 164 quoting words put into the mouth of Xenophanes by Timon of Phlius; to anglicize the title, the fuller reference is to Sextus Empiricus’s Outline Sketches of Pyrrhonism 1 § 224. Coleridge’s Xenomanes is a slip in copying for Xenophanes. In Lect 3 P Lects (CC) ff70–72, 90 Coleridge referred to Xenophanes in enthusiastic terms. In his notes for that lecture (N 25 f138v) he told himself “to end with the affecting lines of Xenophanes”, i.e. probably these lines.

Would that I too had attained a mind compacted of wisdom, Both ways casting my eyes; but the treacherous pathway deceived me. Old that I was and as yet unversed in the doubts of the sceptic For in whatever direction I turned my mind in its questing All was resolved into One and the Same: All ever-existing Into one selfsame nature returning shaped itself all ways. Tr R.G.Bury Sextus Empiricus I (LCL 1933) 137. 4528 27.81 The entry is in pencil. Presumably the date of the newspaper roughly dates the entry. The advertisement Coleridge quoted was headed: REMOVAL OF ST. JAMES’s HAYMARKET, something naturally to catch his attention; it went on to say that a meeting called to take steps to prevent the destruction, “to be held in the British-Coffee-house, TO-MORROW, the 24th Instant, WILL NOT TAKE PLACE”, i.e. it was not, as the typography suggested, an announcement of the end of the world. 4529 27.82 Later than 4528, i.e. probably later than 23 April 1819. The anecdote is part of a tale in Johann Heinrich Jung Theorie der Geister-Kunde, in einer Natur- Vernunft- und Bibelmässigen Beantwortung der Frage: Was υon Ahnungen, Gesichten und Geistererscheinungen geglaubt und nicht geglaubt werden müsste (Nuremberg 1808) 270–1; Coleridge’s annotated copy is in the BM. The parenthesis in the first sentence is his own. His condensation possibly leaves it unclear that it was Augustus who had been warned by his doctor against wine on account of an inflamed tooth, and Field-Marshal Grumbkow, having been ordered by Friedrich to see Augustus to the border, was cautioned to impose the order. Himself being drunk and having broken some ribs, Grumbkow failed in his duty to Augustus who, next morning before continuing his journey, “clad only in an open shirt and a short Polish fur coat”, gave his farewell messages for his friend Friedrich to Grumbkow. Shortly afterwards [the ghost of] Augustus appeared to the Field-Marshall in this very dress.

“My dear Grumbkow! I have just died at Warsaw.” Coleridge’s spelling of geöfneten is Jung’s, in this badly printed book. In the footnote a not was omitted: had [not] been.

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4530 27.83 exponent of a circle…: Cf Phillips The New World of English Words (6th ed 1706) cited by OED under exponent: “Exponent of the Ratio or Proportion between two Numbers or Quantities, is the Quotient arising, when the Antecedent is divided by the Consequent. Thus 6 is the Exponent of the Ratio that 30 has to 5”. Had Coleridge been studying some mathematics? See also 4538, 4843, 4929, 4940 and nn for various uses of exponent. He applied the term to nonmathematical subjects in Omniana (1812) II 12: “…whatever is common to all languages, in all climates, at all times, and in all stages of civilization, must be the Exponent and Consequent of the common consciousness of man, as man”. OED cites this as the first use in the sense of “one who sets forth”. In AR 314– 15 C referred to “forms and exponents of Christ’s mediation in St Paul’s writings”, and to “metaphorical exponents”. Exponential: After Bailey, the OED cites Coleridge 1809–10 Friend for this word in the (“rare”) sense of “the function of setting forth or exhibiting”; but the word did not appear in The Friend until the 1818 edition. See The Friend (CC) I 477. 4531 27.66 The entry was written with the notebook being used in the normal direction as at first (see 4580n) and was probably on the page before 4580 was written. Thomas Waldron Hornbuckle went as a sizar to St John’s College, Cambridge shortly after WW had left, became Fellow (1799–1827) and Master in 1823, when Derwent Coleridge was an undergraduate there. 4532 27.68 Weekly dates; cf 4509. These run at right-angles on the gutter side of the page. Was Gillman’s regimen for opium control based on weekly amounts or weekly abstinences? Coleridge’s last public lecture had been given on 29 March (CN III 4504), so that possibly a firm regimen was now being attempted. 4533 27.69 Written on the inside back cover, at any date within the period of this notebook, for convenient reference? For a table of Coleridge’s signs and symbols see App A at the end of this volume. Cf CN III 4403. X, Y, Z mean…Quantities or Degrees: The meaning here is apparently each fof] any not yet determined Quantities or Degrees. 4534 18.322 AP 249; EHC dated this entry 1811–12 with some that preceded it in N 18 (4081–4104) on what evidence is not clear. There appears to be a decided break in the use of N 18 at this point, this and the entries that follow here, all in ink, being written in the more even hand of the Highgate desk; the c May 1819 seems a reasonable date (see 4537) for them all up to 4538. Calumny: A frequent topic with Coleridge, both personal and general; see The Friend (CC) II 22–3 fn, I 357. Allophoby: Not in OED: “fear of another, others”, from “other”, “fear”. hëautepithymy: Not in OED: “self-love”, from “oneself”, θυµία, “appetite, desire, lust”; see CN III 3293, 3746, 3777, 3873, 4335 and cf CN III 4007 on the subject in general. by his consciousness…in a lump: LS: SM (CC) Judges of his own life 89 Coleridge dwelt on the social need for an “increased consciousness”. See e.g. CN III 3632, 3976f29. For an ethical application socially, see e.g. CN III 4067. was painfully aware in himself of the destructive potential of the less-than-fully conscious states, as e.g. in a letter of 1811 to Matilda Betham: “…the more I force away my attention from any

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inward distress, the worse it becomes after—& what I keep out of my mind or rather keep down in a state of under-consciousness, is sure to act meanwhile with its whole power of poison on my Body—” CL III 310. See also 5008 and n. anthropic: The earliest use cited in OED is dated 1859: “of a human sort”. 4535 18.323 This entry was already f164 before 4536 was written around it. Grazzini, alias, writes Pagolo IV: Antonio Francesco Grazzini (1503–1584) a Florentine dramatist and novelist, founded in 1540 the Accademia degli Umidi (later Accademia Fiorentina) in which his acad-emy name was Il Lasca (the mullet). In 1550 he founded the Accademia della Crusca, known for its philological research and its dictionary. Coleridge refers to Grazzini as an authority on the spelling Pagolo, a Sienese form used also by other Renaissance Tuscans, e.g. Benvenuto Cellini. It appeared in Grazzini’s introduction to La Prima et la Seconda Cena, Novelle di Anton Francesco Grazzini dello Il Lasca (London 1756 and 1793) xxiii where he referred to Pagolo III. Crab—which the Egyptians made the symbol…: William Mure in A Dissertation on the Calendar and Zodiac of Ancient Egypt (Edinburgh 1832) 125–7 said that the sign of the summer solstice, on the Greek zodiac a crab, was “an unmeaning emblem as referred to egyptian mythology”; but in many ancient cults the sign of Cancer was associated with the moving constellations and planets. See D.W.Thompson Transactions of the Royal Society of Edinburgh (1890) XXXIX iii 604–11. On Egyptian antiquities see also 4794 and 4839. 4536 18.324 Symbols: These are correlated with other lists of symbols in this volume and other places, in App A.Cf CN II 2383, 2384, III 4226, 4241, and a related discussion in III 3312. f164 the Mosaic Cosmogony: With the concise parallel here of the Mosaic account, cf CN III 4418, and also below 4554, 4555, 4556, 4558, 4929 and nn. The sequence of Coleridge’s argument, using polar logic, is a modified but fairly close parallel to Steffens’s philosophical cosmogony in his Grundzüge 26, 36–48, 41–8; see CN III 4223n. Steffens in Beyträge 262–3 also asserted that carbon and nitrogen constitute the metals; but for Coleridge’s reservations on the point see 5155n. Coleridge’s argument, based on our present chemistry, was that integral bodies are generated by the polar interaction of gravitation and light (4929 f30) and generate by their interaction metallic bodies. See The Friend (CC) I 470 for a discussion of the chemical elements as symbols of powers. f164v Azote and Hydrogen…the same Element or Stuff diversely modified: Azote (Lavoisier’s name for what came to be called nitrogen), though distinct from hydrogen, is like it in being a gas that does not support life. The modification to which Coleridge referred must be conceived of as a modification of some intermediate direction on the Compass of Nature (SW), azote to the S, hydrogen to the W; in 4555 Coleridge associated azote, or nitrogen, with repulsion, hydrogen with dilation (as in 4556). For a further discussion of these powers, see CN III 4418, 4420 f20, and in this volume 4556 and nn. For Coleridge’s earlier use of the metaphor of “the Compass of Nature”, see CN III 4420 f20. In 1818 the QJSLA v 170 began to refer to nitrogen as well as to azote. There had been prolonged debate among chemists about the chemical status of nitrogen, and Davy had speculated that hydrogen and nitrogen might be forms of the same species of matter. Cf T.H.Levere Affinity and Matter (Oxford 1971) 45–6.

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the Arithmi of the Pythagoreans: See 5294, 5296, 5406 and nn. On the equating of these here with the “material numerations” of the Cabbalists (and also with the Ideas of Plato) see Lect 2 P Lects (CC) ff39–49 and notes, 60, 61 in which pertinent marginalia on Tennemann are quoted. See also On the Prometheus of Aeschylus: LR II 342–3. On the Cabbala cf 5069 f24 and n. X(1=Hydrogen or Dilation (westerly modification of X). X(2=Nitrogen or Repulsion (southerly modification of X). Z (Carbon+X(2=Metals: Cf 5090, and CN III 4420 where Coleridge classifies the metals as Carbon-azotes; see also TL 69: “From the infusible, though evaporable, diamond to nitrogen itself, the metallic nature of which has long been suspected by chemists, though still under the mistaken notion of an oxyde, we trace a series of metals from the maximum of coherence to positive fluidity, in all ordinary temperatures, we mean”. Metal+Water=Chrystals: See CN III 4433, 4454, 4455 on chrystallization. cycles of Individuation…: With the remainder of the entry cf, on the definition of life as a “tendency to individuation”, TL passim (esp 42). One notes that Coleridge’s crucial four elements, carbon, nitrogen, hydrogen, and oxygen, were the four of greatest interest to organic chemistry, at this time a new and exciting field, providing a connexion between the sciences of matter—physics, chemistry, geology—and the biological sciences. For Coleridge chemistry thus had a pivotal position. semina, organismi, ωα: “seeds”, “organisms”, “eggs”. Aλη Θεια+ΩOXY(2=Man. Here the emphasis is on the meaning “divine breath”; see CN III 4319 f125 and n; and in this volume, 4870 ff60–61, 5256 and nn. I.e. the Breath of God + seeds (or organisms), counteraction (or contraction) under the predominance of Oxygen, Nitrogen=Man. 4537 18.325 “By the end of 1819 he [Morgan] was again under arrest”. Chambers 291. Morgan, possibly already ill by this May date, (he was about to have a stroke in Nov 1819) died in 1819–20. S Life and C IV 361, CL IV 977. On Coleridge’s relation with the Morgans see CN III 4108n and 4329n. the night before: Meaning that he had dreamt the night before, i.e. Wed May 5th, about WW and SH, “[her] most beautiful breast uncovered”; see CN I 1718 and n. 4538 18.326 The entry appears to rise out of reflexions on and objections to Schelling’s Einleitung in 1818 and early 1819; see CN III 4397 f50v, 4435n, 4449, 4450, 4453 and nn. Abstraction as distinguished from Generalization was a subject of frequent interest— see e.g. The Friend (CC) I (493 fn) 520–1 and nn—and Schelling probably provoked the distinction here in the Einleitung cited above (5, 22, 27, 49). See also 4630, 4656, 4657, 4674, and nn. J.H.Green, who in his Hunterian Oration, Mental Dynamics (1847), expounded many of C’s ideas, explained the terms Abstraction and Generalization neatly, as “indispensable aids, by noting the different in the like, and the like in the different, to the naming, sorting, and classing of all the materials, of which sensible and conscious experience is composed”. He added a footnote (14–15) framed in terms close to this entry: “Abstraction designates the process, by which, in contemplating any object, our thoughts are directed to some one part or property exclusively, withdrawing our attention from the rest. Generalization indicates the process, by which the mind occupies itself

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with like parts or properties in dissimilar objects, and in consequence of the likeness includes them in one genus or kind.” See also 5108 and n. individuity: See also 5297 f22. Coleridge appears to use the word in the third sense given by OED, after Fuller and Hobbes, as an intenser unity or continuity of identity. forma formans ab intra: “the form that forms from within”; cf CN II 2543 and n, 2550. circumstantia: “a surrounding”; “circumstances”, “attribute”, “quality”. f166 Exponent: On the use of this word in various contexts see 4530 and n. Thus from the Plant she abstracts…and generalizing…she produces the Insect Race: The conception of life as a power, central for Coleridge, was developed in TL 35–7, 40, 42, 44, 49–58; cf 4951n, 5161; cf 4935 and n. f166v excitancy: OED for this word cites Coleridge, a note on Luther’s Table Talk in LR IV 25. With this whole passage cf TL 50–2. one Activity…no Product without an Antecedent Power: What Coleridge took to be the neglect or blurring of this dynamic originating power and the consequent hylozoism, Spinozism, or pantheism, came to be his chief objection to Schelling, considerably modifying the enthusiasm expressed in Chap IX BL; see CN III 4445, 4449, 4450 and nn. f167 the process itself, in which THE ONE reυeals its Being in two opposite …modes of Existence, I designate…Polarity: In contrast with Schelling’s concept of polarity as descriptive of the Absolute, Coleridge affirmed an Antecedent One, of which the polarity principle is an exponent and a generated product. See e.g. 5248 f37v. Thesis and Antithesis (in English, Position and Counterposition): Cf TL 51. Schelling used the Latin. a Point producing itself into a Line: In 4513 the concept is referred to the ancients; cf Schelling Einleitung 32–3 and see also 4784, 4843 f118v, 4974, which have much in common with this entry. Entry 4984 extends and applies the concept. f168v Thus Oxyde of Mercury produces…: Cf the illustration of hydrogen and oxygen producing water, in The Friend (CC) I 94fn. 4539 27.90 Charles Lamb’s poem, here in his own hand, first appeared in The Examiner for Sunday and Monday, 20, 21 June 1819. The entry would therefore not likely be later than that date. The last two lines were written on f72v when it was blank, and where 4550 later had to avoid it; in fact the order in which entries were made in the notebook suggests that Lamb wrote it in before Coleridge went to Green’s on 8 June (see 4543 and 4550 and nn). Did he pay Coleridge a visit on the preceding Sunday, June 6th? There are minor variations. In line 5, plough and spade are interchanged in the Examiner version. The version in L Works IV 59–60 shows variants in line 6 and 12 from both this MS and the Examiner version; they look like errors in transcription. 4540 27.31 20 years ago: 1800? Cf CN I 1842 and n. This entry was quoted in the Introduction to Phil Lects (1949) 60–1, where in Lect XIII a similar attack on idealism and materialism was made. Broadly Coleridge objected to Berkeley’s “esse est percipi” and his disbelief in abstract ideas. A fuller development of the objections to Berkeley, based specifically on a reading of A Treatise concerning the Principles of Human Knowledge is to be found in 5276, 5280, 5283, and similar criticism of the confusion of sensation with perception is levelled also at Schelling and the Naturphilosophen, e.g. in 5286 and many other places.

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it is assumed that Perception is but a sort of, or…derivative from, Sensation: As Berkeley seems to say in many places, e.g., Principles § 87: “Colour, figure, motion, extension and the like, considered only as so many sensations in the mind, are perfectly known, there being nothing in them which is not perceived”. Is not sensibility just as mysterious, equally datum, haud intellectum: “given rather than understood”. Based on Berkeley’s Principles § 90 (or similar passages): “Again, the things perceived by sense may be termed eternal…in that they are not generated from within, by the mind itself, but imprinted by a spirit distinct from that which perceives them”. f36 in genere: “in general”. percipere: “to perceive”. scire: “to know”. qui percipit, percipit aliquid: “one who perceives perceives something”. f37 the dim commencement of self-consciousness: Cf “Mem…how much lies below his own Consciousness” (CN I 1554); “depths of Being below and radicative of, all Consciousness” (CN I 6); “consciously, uncons[ciously], semi-consciously” (CN I 1575); “the mysterious gradations of consciousness” (CN III 3362); but references to degrees of consciousness are numerous. In 1806 Coleridge invented the word “subconsciousness” (CN II 2915). See also 4545 where the subject continued to tease him. See also 5167 and n. His concept of “no memory, ergo the act of Being not memorable” seems clearly to be a struggle to find a vocabulary that came a hundred years later. 4541 27.32 Coleridge appears to be constructing a system or diagram, tripartite at several levels, for the study of Forms of existence, mechanical, chemical, vegetable, animal, up to the Brain (f39) where Form sinks under Form and approaches to Formlessness. From f39v onwards the systematizing is of human physiological elements which lead (f41) to Intellectual Production as the Product, which is here become a Genesis, or Gennēma, “a Birth/a Becoming” or “a Thing born/Offspring” (4521 f92 above). Up to this point although Coleridge appears to be constructing a base for his theory of life or organization of substances, preparatory perhaps to a section of the Op Max (MS) he was amalgamating the considerable literature produced by such contemporaries as Everard Home, Thomas Thomson, Charles Hatchett, William Brande, and in general much of the scientific work going on at the Royal Institution or appearing in the Transactions of the Royal Society. Much of this revolved around, for and against, John Hunter’s theory of life (TL 17–19). In all this Coleridge is on solid English earth. Beyond this point, f41 onwards, he soars into the Dimensionless and begins to use a language influenced by (even while in disagreement with them) the transcendental theories and vocabulary of Steffens and Oken. Coleridge may also be remembering here Blumenbach’s lectures or his Institutiones physiologicae, both of which begin with the fluids. Coleridge referred in The Friend (CC) I 154, and in a letter of 1818, to the English translation by John Elliotson (2nd ed 1817). CL IV 886. It is clear that he also had his eye on Steffens Beyträge, on p 74 of which he wrote: Herein I differ from Steffens, to whom I am deeply indebted for the leading Idea, in the mode and direction of these Actions. First, I more cautiously bear in mind a distinction taught by Steffens himself, or plainly

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implied and of which which he is almost every where losing sight— viz. between three great Vital Powers, the Zoo-dynamic Triad, Reproduction, Irritability and Sensibility; and the organic Systems in which this or that or the other is predominant. I carefully keep separate in my mind for instance, the glandulo-venous System from the Reproductivity, as its paramount Power, the Musculo-arterial from the Irritability, which is its Primate; and the Cerebro-nervous System from the Sensibility, as its highest and especial Power. Cf 5425 and n. Solid…properly Hollow: I.e. Solid as opposite to Hollow; see App A. Fest: “fixed/firm”. Combine the Solid with the Fluid, and we have Systems: Possibly derived from Cuvier Comparative Anatomy tr William Ross (1802) 20–33; see CN III 4356 and n. J.H.Green’s lectures at the Royal College of Surgeons followed Cuvier, especially his Règne animal (see CN III 4357n), and in a vocabulary similar to that used by Coleridge in this entry. f38 Chyle: See 4646 and n. f38v Adductive…Abductive: Adductive is in OED but not Abductive. Abducent and adducent had long been used in physiological works. Reproduction…Irritability…Sensibility: See 4929 f29v and n; also CL VI 598–9. f39 Extremes meet: See e.g. 4830, 5015, 5416 and 5402. The Senses are outward Brains: Cf 5143 f15v. f40v Ourin: “Urine”, from the Greek ανυς: “anus”. testicles & brain convolutes: In Gall and Spurzheim’s plates? See CN III 4355, CN IV 4763 and nn. Coleridge's more recent reading, Lectures on Anatomy by Everard Home, had one volume of magnificent and detailed plates; see 4580 f71 and 4646 and nn. supinduction: Superinduction? f41 Length, Breadth, Depth: Standard symbols for the three stages/levels of powers in Schelling's Naturphilosophie; see e.g. Zeitschrift für spekulativ Physik I (1800) Pt i 112– 24 and Pt ii 4–16. f41v Mathesis: “Learning”, or as here “Mathematics”, transliterated from the Greek; cf below, f42 Mathesis or Perception. 9 is no less real…than I: See 4555 f49, 4625 f27. a true×of 8: A true multiplying of eight; for Coleridge’s symbols see App A. the Soul may be disembodied: See 5291 and n. 4542 27.33 On his regretted neglect of mathematics in school and university, see a note on Böhme 1 i 219 (in CM I) quoted in CN II 2894n. The Platonic Superscription “Let no one ignorant of geometry enter here” quoted there, also below in 4672, and in this entry, is correct, not as in Brucker Historia critica philosophiæ (2nd ed 1767) I 641 or in Enfield’s abridgement; see The Watchman (CC) 34 and n. In LS (CC) 173 he translated without quoting it. 4543 27.34 The entry was written with a blunt or stubby pencil. These places are on the road along which Coleridge travelled 8 June 1819 to visit Joseph Henry Green at St Lawrence, Essex; see CL IV 943.

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From Runsells he would have gone, according to Cary’s New Itinerary (1819), to Snoreham, Steeple, and St Lawrence. The notes were made on the way out, as indicated by Brookstreet (to the Left Weald Church on a Hill, woody), where it still is, on the left, and woody. See 4547. Certain other entries in this N may well have been the product of this visit— 8–29 June—and perhaps also 4873 and others in N 21½; it is, e.g., tempting to date some of the nearby entries at this time, 4544 onwards. See 4566 and n, and the notebook tables for N 27, N 28 (June 1819). 4544 27.35 The distinction between attraction and astringency, as two kinds of attractive power one of which draws other things to itself, the other conserves or maintains itself, led Coleridge to question whether repulsion may be similarly conservative. In 4555 f48v and 4556 where attraction and repulsion appear in a list of powers, this point was not made. For further refinements, see in CM Coleridge’s note on Boehme Aurora: Works 1 i 62: “Attraction modified by Contraction is indeed Astringency, and the cause of Hardness (or relative Cohesion) Coherence, crystallization, and vegetative forms—likewise of colors—as Oxyds of the elementary Carbon…. Truly, therefore it ‘locketh’ likewise into Death, & ‘generates Death’. It is the Northern Power, that accumulates Land towards the N.E.” See another note also in CM on the same work, I i 78. But cf also CN III 4359. 4545 27.36 Expanding the discussion of memory in 4540? Objective Perception×Objective Memory: In CN II 2384, CN III 4241, and 4403 Coleridge treated the×symbol here as the usual multiplication sign. In 5098 he noticed the inadequacy of the=sign, saying that for philosophical purposes three signs are needed for “equivalent to”, “one with”, and “the same as”. Here the×has at least two meanings: i.e. belongs to, “produces”, or “is produced by”—as on ƒ44v where objective perception and memory are distinguished from subjective by being governed by (1) choice as opposed to necessity and (2) by conscious as opposed to natural (unconscious?) processes, and (3) conceptual units by association, nexus as opposed to primary fragmentary forceful nisus. See an application of or a step towards this theorizing in 4630. At the same time, Coleridge was using the two diagonals in each× to indicate connexion between Objective or Subjective Memory and Subjective Perception and Objective Memory. He says at once that he has provided this device at the expense of the true meaning of the words. f44 Objective Memory…Subjective Memory: Cf Swedenborg Heaven and Hell § 463: “Man has an external memory and an internal memory; an external memory which belongs to his natural man, and an internal memory which belongs to his spiritual man”. Tr J.R.Rendell (1937). per antithesin: “by antithesis”. f45 Objective Unity…the very opposite of true (i.e. Subjective) Unity: It is tempting to see here as in 4540 above an anticipation of later theories of the role of conscious and unconscious processes. Yet if Coleridge is with the future he is also with the Schoolmen on the significance of memory in considering the unity of experience, the soul; see e.g. CN I 973A. indistinguishable Multeity: See CN III 4352n; also 4554, 4556 and n. unitas “phenomenal unity”, “unity of appearances”. In seeing here a possible reconciliation of Leibnitz and Kant does Coleridge imply that there was an

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inherent conflict although both accepted a twoworld concept, of noumena and phenomena, plurality and unity? Is he thinking of Leibnitz’s monadology as in some sort Spinozistic and pantheistic, or at least of this frequent charge against Leibnitz, and that the notion of subjective and objective concord in perception would make the Rhodian leap from his ontology to Kant’s critical idealism? f45v per antithesin requisitam: “by the required antithesis”. Internal Vision in Clair Voyance—magnetique: See 4908 f68v and n. 4546 27.84 On the futility of attempting to defend Christianity on purely literal and historical evidence see also e.g. 5158, and 5264 and nn below; in a letter to Blackwood 30 June 1819 Coleridge said he had “half a mind to write a book to be called Religion defended against its defenders” CL IV 944–5. 4547 27.86 In pencil. See 4543 and n about the journey to St Lawrence, Essex, and the Greens. Moats Farm: On modern Ordnance Survey maps as in old title deeds, this is Mott’s Farm, about half a mile north east of St Lawrence, about a mile from the estuary of the River Blackwater, the arm of the Sea; the station (coastguard station?) is now replaced by a nuclear power station. On Centrifugal Centripetal see 4929, 4555 f50v and nn; on Fluid Firmamental see 4541 f37v, again 4555, and 4558 and nn. If Coleridge and Green were discussing these matters as they ate cherries on 9 and 10 June 1819, we have an approximate date for these entries. 4548 27.87 The entry is one among a number in which Coleridge is speculating on racial origins after reading Blumenbach, Kant, and others; see also 4668, 4866, and 4984. Blumenbach set out to investigate variations in human physique, and whether these were produced by “Verartung” i.e. “degeneration”, (not in his use a pejorative term). In Ueber die natürlichen Verschiedenheiten im Menschengeschlechte (Leipzig 1798), Coleridge’s annotated copy of which is in the BM, Blumenbach predicated a process of stimulus and response in “the animal machine” (68) affected by climate, diet, way of life, training, and Bildungstrieb (73), a coinage Coleridge found useful, for the immanent impulse to self-determination. Although Coleridge does not appear to have annotated this work until 1828, he was clearly using it here. See CM I under Blumenbach; also CN III 3744 and n. Generosus…Degener: Cf C&S (CC) 35 where “stirps generosa seu historica” (undegenerate or historic stock) is attributed to “that portion of the Semitic and Japetic races that had not degenerated”. f81v the Tents of Shem: Gen 9:27. f81 Semitic Race forbidden to intermarry with the Descendants of Ham: I.e. the Canaanites; Gen 24:3, 37; 38:2; 46:10. Cf 4856 below. f80 geographical position of Blumenbach’s five Races: Blumenbach, assuming a separate act of creation for each species (Menschengeschlechte 89), put the Caucasian race in Europe (except for Finland), in West Asia to the River Obi, the Red Sea, and the Ganges, and in North Africa; the Mongolian in the remainder of Asia (except for Malaya and South India), in Finland, and among the Eskimos from the Bering Straits to Greenland; the Ethiopian in all of Africa but the north; and the Malayan in the South Seas, the Marianas, the Phillippines, Molucca, the Indies, and Malaya (ibid 205–8).

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Kantian diagnostic of Race: Kant in “Von den verschiedenen Racen der Menschen”, not annotated in any of Coleridge’s three copies in the BM of Kant VS II 609–32. Assuming a single act of creation, Kant held that racial differentiation came from climatic conditioning and that the Caucasian was the original race from which four others descended. f79v germinal and Substantiating Idea of Blumenbach’s’. Blumenbach’s Menschengeschlechte was frankly (210–11) based on Kant, and expanded Kant’s views. distinguish diversity from variety…from difference in Degree: Kant (VS II 609–10) argued that if all races were not of one genus no interbreeding among them would be possible. bold assumption, that the Caucasian had no evolution: Kant (VS II 629) held that it was the original race; see f80 above. In a later lecture, “Bestimmung der Begriffes einer Menschen-race” (VS III 633–60), also unannotated, Kant revised his views singling out colour as the definitive factor. f78 all the influences which Blumenbach supposes: Blumenbach Menschengeschlechte (91–122) thought interbreeding and other additional factors such as the amount of carbon in the blood, as well as climate and environment, were causes of degeneration and diversification. 4549 27.85 This entry was written after 4547 was on the page, and perhaps also after 4548, the end being fitted into a blank space at the foot of f82v between the two. On Saturday 8 April 1820 Coleridge described a projected work with this title in a letter to Allsop, telling him that “some eighteen months ago” he had planned it and quoting this entry as part of “the first chapter”. CL V 35–6. The entry may be close to the date of the letter to Allsop, indeed it appears to have been transcribed, with minor alterations, for the letter. It is datable therefore between 10 June 1819 and 8 April 1820, probably nearer to the later date. There is a MS fragment in the BM entitled “Weather-bound Travellers/Rough Sketch of the Introd. circumstances” (BM Add MSS 34,225 ff84–84v). In the sketch, a stranded party of men and women, on continuing up a “Sea Loch in the Hebrides”, were to find that “the Loch loses itself in a perfect maze among Rocks”; the scene was to be described from “the Scotch Tour, Trossacs from the Wood Man’s Hut—the Caverns”. (CN I 1464, 1469, 1471). The sketch, full of enthusiasm for the landscape, continues with intentions to describe Edinburgh using a letter Coleridge wrote to RS in Sept 1803 (CL II 988–9). This entry and the MS fragment (appearing in SWF) throw some light on Coleridge’s methods of tapping his early notebooks for later works. Senachy: Or senachie/sennachie, a bard, a teller of tales and legends in the Scottish or Irish Highlands. Alnaschar-like: The reference is to the Arabian fable told in The Spectator No. 535, of a worthless Persian glass-seller, Alnaschar, who acted out his day-dream of acquiring wealth and then, spurning his princess wife, kicked her with his foot. 4550 27.89 The chemistry of the first five paragraphs came from §§ 156–8 Brande Manual 104–5; see below 4560 and n. f73 but mixed…dissolve Gold: Nitric acid mixed with muriatic (hydrochloric) acid turns yellow and dissolves gold. Coleridge, his eye on Steffens, would see this as a rotation through the compass of nature (see 4555 and n) from the South Pole (nitrogen) towards gold, or a contraction, and thus linked Brande and Steffens.

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Aqua Regia: A mixture of concentrated hydrochloric acid and nitric acid that dissolves the “noble” metals gold and platinum. Nitrogen is as Steffens first asserted: I.e. in Beyträge 40. Anglicè conjectured: One of Coleridge’s objections to the Naturphilosophen was their aggressive dogmatism; see 4753n. differently contracted: See Contraction and Dilation in 4555 and n. Stoffs (as Steffens mistakenly supposes): In Geognostisch-geologische Aufsätze; see 4564 f57v n, 4551 and n. f72v not 4 primary powers: I.e., the N S E and W of the Compass of Nature; see 4555 and n. Coleridge broke with Steffens at this point (see 4562 and n). He returned to the use of three powers—Dilation, Contraction, and Cohesion—and materia, principium essendi passiυum (“matter, the passive principle of being”). The combination of materia plus one or two or three of the primary powers, each of which could be positive or negative, produces one of the secondary powers or qualities. This is much more a part of the fabric of Schelling’s system than of Steffens’s, e.g. in Schelling Naturphilosophie 311–21. Coleridge’s marginal notes on Steffens Beyträge 169–74 are also pertinent, appearing in CM. My tetragrammaton: See 4556 and 5346. the Prothesis’. See above 4513 f5 and n. Principium simpliciter essendi: “the Principle of simply being”, as opposed to the passive principle. 4551 27.88 The entry continues Coleridge’s attempts to explain the Creation story of Gen I in scientific terms. gathering together of the Land…formation of the Sea: Gen 1:9–10. See 5119 and n. close the actuation…necessary to all alike: I.e. the working of the Logos on the Chaos in a general way; see 4554 and n. self-actuity: I.e. the power to activate itself. Actuity is not in OED. the Love in the Distinction: I.e. the working of the Logos on the Chaos rendering the Multeity progressively more distinct; see 5249 and n. the capability of ascent; Coleridge was perhaps thinking of the separation of land and sea as an early manifestation of the tendency to individuation, and further evidence of an ascending series. See TL 36–7 and 4553, 4580, 5144 f24v and nn. flat bladders: Steffens Grundzüge 69–70. Tr: “the activity on the part of the plants goes merely so far as assimilation of the mass…the roots are their stomach; the leaves [Blätter] however are their lungs.” the process of vegetation of masses: Coleridge appears to be postulating, as Steffens did (Grundzüge 46), a stage in which earthy matter itself vegetates prior to the vegetable creation; this theory is opposed to the absurdities of the precipitation scheme (f75). f75v Indistinction with Unity: I.e. the Chaos; see 4554n. the first Water, the second Earth—i.e. Metal: Or more clearly, the first [act gives form to] Water, the second [to] Earth see 4555 and n. Analogies of Water & Metal, relatively…to Light: I.e. because both are masses which do not absorb Light, they provide evidence of a prelife stage in Creation; for Coleridge’s definition of Life as an absorption of Light as an inward entelechy, see 4677 and n. Tentation…Apostacy. I.e. tempting Chaos out of its indistinctness into more ordered forms; see 4554 and n.

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predominance of Light over Heat…marks…vegetable creation: See 4639 and n, 4855n. Interuening of the 4th day: Gen 1:14–19, the creation of sun, moon, and stars, between the creation of vegetation and animals. f75 absurdities of the Precipitation Scheme: See 5103, 5119, and nn. Essential difference between E[ast]=Metal…as in W[est]…and E[ast]×[identified with] W[est]: Steffens Grundzüge 47 associated oxygen with East, hydrogen with West in the polar scheme, as Coleridge did in 4555. Steffens described the E-W polarity as being under the power of Light, and as manifesting itself through electrical opposites (41). But in the constitution of the metals Steffens stressed the N-S axis although he invoked the whole quadruplicity in all substances (41, 47). Coleridge, however, was here stressing the E-W polarity in relation to the metals, but differing from Steffens and Schelling also in stressing the Essential difference between the polarity of the E-W axis supporting Light, and a centrality of E-W axis incorporating Light. f74v Punctum saliens: “outstanding point”. kernel of the earth as Metallic: Steffens Geognostisch-geologische Aufsätze 228: Tr: “We have asserted that the kernel of the earth is metallic and that thus the different metals are the unalterable Supporters of the variable directions”. Directions, O and H: O, i.e. negative electricity, East, and H positive electricity, West, on the Compass of Nature. all the metals in the Mountains: Steffens ibid said that all the metals found in mountains are a partial reduction from older substances. To Schubert’s objection that according to this assumption metals must have been most prevalent in the oldest mountains, Steffens replied that this was by no means the case, as the granite mountains are the most impoverished in metals. Coleridge knew Schubert’s work; see CN III 4457 and n, and in this volume 4781n. organic action of Granite: Coleridge substituted organic action for “Verwicklung des Individuallen” (development of individualization) in the Steffens page cited above. Steffens saw the principle of individuation as the soul, and as an opposite to mass as universality; Coleridge saw the life of the metals as process, a manifestation of the tendency to individuate; see 4559 and n. Steffens’s geology studied the mode of the selfdevelopment of vegetative and animalizing tendencies in nature. (Beyträge Pt I). 4552 27.37 Coleridge was visiting J.H.Green at this date, who presumably took in Bell’s Weekly Messenger. As Coleridge says, the words of the first sentence between quotation marks, and those below from “It was therefore agreed…thro’ the Head”, are the words of the newspaper. His account of what lay between is much more melodramatic in his Germanundergraduate style than the newspaper’s prosaic story, which after the first sentence continues: “under the following extraordinary circumstances. This young man arrived in Vienna, accompanied by an intimate friend, and fell in love with a young lady, who also engaged the affections of his friend. A challenge ensued, but each felt a strong repugnance to take the life of the other. It was therefore agreed…” an auf ewig dein: “an ever-thine”. In his bracketted phrases Coleridge appears to be correcting the newspaper translation. 4553 27.38 By means of many curious terms and conjunctions of terms here Coleridge was trying to illustrate the ascent of life.

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Calorific pot[entiated] into υitific: Vitific, not in OED, has not entered into use: “life producing”. Lucific: Used in 4604, “light-making”. sensific: OED dates the first use 1822, “producing sensation”. per nisum ascensivum: “by an ascending impulse”. On nisus see above 4521n. Linea recta directione eluctans: “a line striving to keep a straight course”. formæ in τò super formam adluctantes: “forms striving towards what is above form”. co-adunation: Used by Coleridge in various contexts; CN in 3605 f118, 4158, 4176, 4186; see also The Friend (CC) I 90 (political and social); see also TL 44. These are parallel tripartite systems; cf 4541 and n above. 1. Abdominal=Attraction: Matter is appropriated and potenziated into bodily organs. 2. Pectoral=Oscillation: In respiration, circulation of blood and air produces/generates heat which supports life. 3. Cerebral=Convergence divergent: Light focussed by the eyes is made sensible by the actions of the brain. Thus the scheme takes us from matter to organic life (digestion) from physicochemical activity to vivifying processes, and from external stimuli to the growth of the senses. In each of the three systems a similar ascent is followed. 1. Ponderific, Chrystallific(2, organific(3: From mere materiality to the first stage of individuation (chrystallific) to organic life. 2. Calorific, Caloric(2, Zöìc(3: From physical activity, through the power of heat (even though a fluid is described) to life, which is organic and produces the sensation of heat. Zöic, pertaining to life, was to be increasingly discussed by Coleridge; see also 4617, 4862, 4880 and nn. 3. Lucific, lucid(2, sensific (3: From potential light to the producing of the sensation of light. Coleridge illustrates the various ascents by a series of generated geometric forms from the cone to the hyperbola which tends to infinity, just as life strives endlessly to ascend. 4554 27.39 Written on f48v after the lower half of f48 preceding was left blank. The entry and following ones represent Coleridge’s return to his speculations on Gen I, as a scientifically accurate account of the Creation, begun in CN III 4418. To him the universe exists and has existed from the beginning in a noumenal-phenomenal dimension consisting of paired opposites—e.g. Good-Evil, Light-Darkness, AttractionRepulsion, etc.—with Will as the dynamic, whether cosmic or individual, which causes the noumenals to split and then to phenomenalize. The entire stasis exists in an additional dimension as well, the actual-potential, so that, for example, while Light may exist noumenally and phenomenalize itself in lights, there is implicit in this actuality the potential of Darkness. Coleridge seems to assume that at one time, if time is to be used as a convenient tool, the basic state of the universe was that the Good existed in actuality, the Evil only in potential; see 5143 and n; also C&S (CC) 234; CL V 561. Long before the Creation and Fall recorded in Gen I—2, there was a cosmic inversion (metaphorized by the “War in Heaven” of Rev 12:7–9 and Isa 14:12–15) in which the Good fell back into potential being because the Evil had actualized itself through the apostate Will and then phenomenalized itself into the Chaos; see 5249 f40, 4843 and nn. God’s action at the Creation was the beginning of the process of re-actualizing the Good and rendering it into

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an order so that it could work itself out in manifestations, in relation to their paired opposites, that would lead to an eventual de-actualizing of Evil. The history of nature and the history of man to Coleridge are a record of that process, and the Bible a metaphoric record of that history. Hence he considers Gen I to be an accurate account of the first step. The later notebooks continue these speculations. Multeity: That which the Chaos becomes after the power of Creation has begun to work. In Op Max (MS VCL SMS 29) Vol 1 f15, multeity and unity represent polar phases in “a state, in which the law of polarity has commenced”. The word was a favourite with Coleridge, suggesting a greater degree of indistinctness than multitude; see CN III 4352 and n. actualized: I.e. the result of the first polar resolution from or within the Chaos, to be distinguished from the actualizing of evil which produced the Chaos. eâ ipsâ actualitate: “by that very actuality”. Word’s influence: For Coleridge’s view that the Word was the aspect of God which began the actualizing process see e.g. 5162, 5297. cohesion…from attraction appropriative: I.e. as a thesis subsumptive from Attraction; see CN III 4223, 4225 and nn, and in this volume 4544, 4555, 4661 and nn. The genesis of cohesion is explained in Op Max (MS) I f70. In a marginal note on Schelling Ideen 366 Coleridge wrote, “I but imperfectly understand this Chapter on Cohesion”. Steffens Beyträge Pt I uses coherence (mechanical cohesion in a body) as a diagnostic and basis of classification of metals, bases, etc. not mere Volatility but Repulsion: Repulsion being more clearly an active power. I am wrong: i.e. in using the term Volatility instead of Repulsion—in 4555 f49. Possibly this entry should be read as a footnote to 4555. 4555 27.40 It is essential to understand that the basic Characters or symbols are used in a systematic and orderly way by Coleridge, to represent: (a) chemical elements, e.g. carbon/, nitrogen hydrogen~etc, oxygen….or (b) (cosmic) powers, e.g. attraction/, repulsion and~dilation, ····contraction. Or sometimes for products of powers. Or (c) points on the Compass of Nature, e.g./North, South,…. East~West. For other symbols see App A. Dialogues de finibus et methodo Philosophiæ: “Dialogues on the ends and methods of Philosophy”; the Thursday evening conversations? See the letter to Allsop [30 Mar 1820] CL V 28. This entry is a key document for the understanding of Coleridge’s theory of matter, and closely parallels CN III 4226, an entry of [1814–15], In this later note Coleridge left out the Ideal, cosmical, potential, vital, and organic sections, so that what we have is a very complete development of the chemical. In 4226 (N 18), he used the N-S E-W notation of Steffens Grundzüge 40–8 41–42, but in N 27 he developed his own symbols and greatly expanded his ideas. Coleridge’s use of chemical substances as symbols of powers in the Compass of Nature is closely based on Steffens Grundzüge 40–8. Carbon=Attraction.−Magnetism. North Ideally…: I.e. Carbon, in the Compass of Nature, is Attraction, negative Magnetism, and ideal North. See CN III 4223: “The ideal Product will unite the Strongest Compulsion (of all actions under one, and vice versa) with the greatest freedom/of each particular action.” The ideal power lies in a perfect

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balance, like true North. Its physical manifestation, magnetism, deviates from true North under the influence of other forces. Its chemical manifestation, carbon, is represented by a fixed deviation at N by NE. In this paragraph Coleridge has collected all the terms relating to the NorthSouth axis, or the bipolar axis of magnetism; see 4929, and 4513 and nn. The reader can trace the development of this concept by referring to a letter to Tulk Sept 1817 (CL IV 775), where attraction and repulsion are attributed to gravitation, and magnetism is combined with electricity to form “chemism”. In another letter to Tulk dated 12 Jan I 818 (CL IV 808) Coleridge referred to the bipolar axis as the noun substantive of nature, the power of length and the line of magnetism. In CN III 4226 (1814–15) the North-South axis is the line of being, in CN III 4414 (May 1818) it is gravitation, in CN III 4418 (Aug 1818) it is Mosaic darkness, and in CN III 4433 (Aug-Sep 1818) it is the carbon-azote axis. By the time Coleridge was writing this note and later 4929 [1822?] he had greatly refined his terminology. Each pole was given its own set of terms drawn from such diverse sources as German Naturphilosophie and Brande’s Manual of Chemistry, incorporating Davy’s “iodine”, “chlorine”, etc. The terms are up-to-date for 1819—striking at a time when chemical nomenclature was changing rapidly—and are here arranged in the following order: symbolic or ideal element; force; power; ideal direction; real direction and phenomenific; see CN in 4420 f18v. North ideally. N. by N.E. really: See CN III 4223 f86: “If so, the Ideal as anterior to the Real, and as Possibility, must ever appear to the Contemplator in Time as transcending the Real in Number—& that too exactly double—”. Cf Schelling Einleitung (1799) 3. Tr: “If it is the obligation of the Transcendental philosophy to subordinate the real to the ideal, it is by the same token the obligation of natural philosophy to explain the ideal by the real.” By proceeding from the ideal to the real, Coleridge was writing in the transcendental mode rather than in the mode of natural philosophy. Cf CN III 4436 f28v, where he wrote of God and the universe in the following terms: “Hence the Ideal-Real, the Real-Ideal, the Synthesis, or Indifference, and the Identity—reconstrues itself in the third, i.e. the Indifference or Synthesis”. He is building links between Schelling’s Transcendentalphilosophie and the Mosaic account, identifying Schelling’s Ideelle and Reelle with God and the universe; i.e. Ideelle is “God as producer” and Reelle is “what is produced”. In CN III 4449 Coleridge attributed all Schelling’s errors to a single error, “the making Nature absolute”, referring to the Einleitung. Here he may have been seeking to avoid this error by placing true North in the ideal, and real North as N. by N.E., or in the realm of nature. Cf Schelling Einleitung 42: Tr: “Both systems depart somewhat from the merely Ideal. Absolute synthesis is just as much merely Ideal as absolute analysis. The real occurs first in nature as a product, but nature, thought of as neither absolute involution nor absolute evolution, is the product…. The product is what is conceived of between both extremes.” Coleridge has separated the two aspects of nature as product and production, and made nature a product (real) of the ideal. Hence the ideal-real opposition, perhaps as a reminder to himself and a talisman against the errors of pantheism. Thus he has also separated the ideal from the natural, or at least from nature. For Schelling the ideal is different from the real in that it is conscious and primitive, while the real is unconscious and derived. Coleridge conceived of this conscious primitive state as an attribute of the divine.

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Following this, he put the chemical processes of nature into a context of outworkings of the ideal-real, noumenal-phenomenal dyads, which he worked up in CN III 4418. Nitrogen=Repulsion, as the power of separative: I.e. this is the antithetic parallel of the preceding paragraph concerning Carbon, giving the bipolar aspect of nature under the ideal powers. f48v when coerced and restrained: Cohesion is the cause of the syntropy of/Carbon Nitrogen (CN III 4223) or “the universal property without which matter could and not be.” (CN III 4433). This footnote paragraph, although written on the facing folio, clearly relates to the discussion on bipolar axes. (It would have been more appropriately placed after “Centrality”.) Coleridge was wrestling with the relation of cohesion to the NS and E-W axes and the circumferential line. He was not so much concerned with a relation in propositional logic as with a relation in generative logic. He wrote clearly in CN III 4435 of cohesion subsuming attraction and repulsion. See also 4550 f72v, “My tetragrammaton” In the letter to Tulk (Jan 1818) CL IV 807, he made cohesion one of the properties of North, in opposition to incoherence. In his Mosaic exegesis, CN III 4418, written probably in the same year, neither word appears. It is as if he were making an effort to get along without them. But in the fall of 1818, he returned in CN III 4433 to the idea of cohesion. By now he had dissociated cohesion from the direction North and the force of attraction. It became a universal property “over” the directions. This is a return to the ideas of CN III 4223 [1814–15]. Coherency is the power related to North (to be replaced by magnetism here in 4555) and incoherency is its opposite. This section should be read as a further attempt to develop the idea of cohesion as a general or universal property. Cohesion: Coleridge, with his usual sensitivity to language, has seen that the English cohesion is more nearly equivalent than coherence to the German Kohaerenz. Cf Steffens Grundzüge 25: “so ist die Kohaerenz Ausdruck des Allgemeinen im Besondern”. Schelling used Cohäsionskraft in Einleitung 42; see CN III 4433. Predominance: Cf e.g. in Grundzüge 45–7 Steffens’s ueberwiegend. Steffens had two relations in mind: unter der Potenz des, “under the power of’, and preponderance. In Steffens’s system the members of his quadruplicity enter into relations with one another in pairs, and the pairs are subject to further “predominance” on the part of the finite and the infinite. These predominated pairs generate the powers, which in turn exercise power over the pairs. Coleridge removed the concept of power from this level altogether. Cf Steffens Grundzüge 42: Tr: “Because the various, different relationships of the quadruplicity go into infinity, so there is also an infinite variety of different powers, in which the duplicity is there under the power of weight (magnetic polarity) and the duplicity under the power of light (electrical polarity) together with the identity of the relative opposites (as weight and light)”. It is significant that in CN III 4226 Coleridge did not use the notion of power in general (as in “under the power of”) and listed only particular powers. But here in f48v, predominance produces power, i.e. a kind of restraint. Attraction & Repulsion become powers: See above 4544. f49 Oxygen. Contraction.−Elect. East: The terms of the E-W bipolar hemispheric line (see 4929 f29). Particularization: See CN III 3312. Steffens introduced the concept of the particular as das Besondern Grundzüge. Coleridge characteristically made it a process rather than a thing.

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Universalization: The opposite process; drawn from Steffens’s word Allgemeinen, ibid. Centrality, One of the five powers constitutive of nature. See 4558 f52v, 5168 and nn. 4=1, and then 1+4=5: See 4558 below. The four which equal one unit, or totality, are Prothesis, Thesis and Antithesis, Synthesis, unified centrally in their indifference or dynamic reconciliation, and also circumferentially or as cardinal points in Coleridge’s Compass of Nature. This totality provides an additional concept of centrality over and above the temporality of the unit. Pan: All, or Totality. the 5th Numen: The fifth power. and 3rd Deity. The idea of a reciprocal tension between paired opposites, which opposites are the essence of the creation process; see CN III 4418. the offspring of the two Deities: The synthesis of the thetic-antithetic sides of the dyad; see 4558 f52v. / and Attraction and Repulsion. their numina…and~: Their subsumptive ideas Contraction and Dilation. f49v Caloric: See 5144 f23v and n. f50 Earths: As in 4929 f30v, where Coleridge has a subdivision of the Combust or a by-product of combustion (synthesis of combustive and combustible), comprising substances like clay (acidulous earth) and lime (alkaloid earth). Cf CN III 4420. Alkalies there are identified with the combustible part of the triad and also with the N-S axis. It is perhaps for this reason that Coleridge considers including the metals under the Alkalies in CN III 4420 f18v. N.B.Earths and Alkalies are also really decomponible, but metals only ideally so. metallëity: A word used frequently by Coleridge, e.g. in 4929. OED for the second use cites Coleridge TL 69. In CN III 4226 Metal is the chemical component of the centre, associated with Galvanism. In Steffens’s theory, Grundzüge 8, 9, the noble metals comprise the whole quadruplicity of the Compass of Nature, but in his general classification of metals, the N-S axis predominated (ibid 90). See also Beyträge 195, which Coleridge broadly followed here. In his note on it (170–3) he made gold the centre or point of indifference between North and South, water also being the centre, but representing the point of indifference between the superficies East and West. In CN III 4433 he placed gold in the centre. There is also a note on Steffens Geognostischgeologische Aufsätze 229–30, where Coleridge defined metallëity as “that of which all the metals are but modifications”. In CN III 4420 he made it clear that he had tied the metals to the North-South line, by classifying them as “Carbon-azotes”. But Coleridge meant this dynamically, and saw a difference between this view and that of Steffens. In a marginal note on Beyträge 262–3 he wrote: “It is an error therefore and an inconsistency in Steffens to speak of the Metals as composed of Carbon and Nitrogen—unless where these are taken as the names of the Power predominant in each. And even so, yet not as composed of them, but as constituted by them. S.T.C.” William Nicholson A Dictionary of Practical and Theoretical Chemistry (1808). The “initial letters inclosed” do not so appear in Nicholson’s earlier Dictionary of Chemistry (2 vols 1795). f50v Water…Fire…Air: Coleridge was apparently thinking of the relation of the scientific symbols to the Story of Creation in Gen I. See CN III 4418. The basic action of

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the Creation was the separation of Light from Darkness, which reciprocity ignifies, or caused Fire. The Second step is the separation of Air from Water. “form”. an interesting cancellation; cf 4541 f37v. “without form”; the reference of M…µ is apparently to the step in the Creation which separated the firmament from the waters, Gen 1:6, 7, but also seems to suggest the whole idea of setting up noumenal paired opposites and then creating forms to phenomenalize them as distinctions from the Chaos. See CN III 4418. −µ=Fluid: See CN III 4418: “as the definition of a Fluid in the world of phenomena is a matter, the parts of which are not inter distinguishable by figure so here in a higher sense they are absolutely indistinguished and co-inherent, so that neither is there an outness or an in-ness neither a whole nor parts, but a mere Allness—all without each”. M…Firmamental’. I.e. solid, as opposed to fluid; see e.g. 4868 f59v, “The muscles and Arteries, the firmamental and the fluid”. λ Logos: “the Word”, or power of God in rendering the Chaos into order, “the supporting Harmonies of Logic”; cf CN III 4418 and 4554. πν: Greek πνευµα, “Spirit”. For Coleridge’s use of this to indicate the generic noumenal behind phenomenal forms see e.g. 5377. ‘Y Matter: From the Greek ζ life: from the Greek,

meaning “matter”. meaning “life”.

meaning “body”. ∑ Body: from the Greek σζ: organization of life and body together. The entire order of the list seems to follow that of Gen I, from the creation of light through the separation of air and water to the creation of life in plants, animals, and man, through the working of the Word on the Chaos to distinguish noumenals and set up their correspondent phenomenalizations. f51 Oxygen as a Stuff or Element of the Laboratory: See CN III 3587 and The Friend (CC) I 470. marks of Relation: See CN III 4403, and above 4533 and nn; for a full table of these characters see App A. 4556 27.41 The entry continues the scientific analysis of the Creation story in Gen I. See CN III 4418 and 4554 and 4555 above. It is more particularly descriptive of the action on the Chaos in the earliest steps of the Creation. The difference: Coleridge is returning to an idea he mooted in 4544 and was working on in 4555 f48v where he described Attraction and Repulsion as powers of N-S, the substantive powers, while Contraction and Dilation were the powers of E-W, the modifying powers. He now further differentiated them in the Creation. See CN in 4420 and above 4555 f48v and n. Attract.+Repul. and Contraction+Dilation: See 4544. These are dyads derivative from the Prothesis Light-Darkness, the ContractionDilation one following from the AttractionRepulsion. προπλασµα: “primal plasma”. “Spirit”; see 4555 above and Gen 1:2, “And the Spirit of God moved upon the face of the waters”, i.e. preceding the

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Indistinction + Multeity: See CN III 4352, 4429 and nn. 4545, 4554 above. It becomes an Etwas a mere “something”. Ether: Probably in the older sense of a something which filled the heavens above the air (cf 4518 f95v above), since the entry is focused on events prior to the separation of water and firmament. f52 acts: A key word; primary Attraction and Repulsion are products of a will; they are acts. In order to function in the cosmos they must be reborn of a prior and inherent power, with its paired opposite perhaps, of cohesion-separation. When the Prothesis divided, it gave expression to these powers, as the diagram suggests. This division then gave rise to the subsumptive dyads deriving from it, or “fathered” them, and when the dyads were thus reborn, they were in this sense their own grandsons. See below. We must therefore distinguish: See 4555 above; Coleridge distinguishes between two sets of powers, one primary and one secondary resulting from the interaction of the primary. In 4555 f48v Cohesion was a product of the interaction of attraction and repulsion. Here, Cohesion in the form of Continuity served as the prothesis for the next set of polarities, continuity-discontinuity, the synthesis of which was the power of cohesion, i.e. continuity between discontinuous bodies. In this entry cohesion was not derived directly from Attraction and Repulsion but only produced by them in a nascent state. Attraction and repulsion constitute Cohesion, and reappear in it as polar powers (Contraction and Dilation) with the difference that Attraction and Repulsion are now powers, whereas, formerly they were acts. the Eve of Creation: Gen 1:5, “And the evening and the morning were the first day”. Coleridge viewed this as the most basic step of Creation, the reappearance of the dyads as the second stage, or Generations of the first Morning. 4557 27.42 The entry continues from 4556 on the matter of how Cohesion inhered before the prothetic division and in the subsumptive theses-antitheses before it was “reborn” as a power in the separation of air from water and water from earth according to the Creation story of Gen I. The symbols here appear in 4555 and their mode of combination is explained in 4696, where Coleridge states that stands for the product of Contraction and Repulsion with Repulsion predominant, and thus also for the product of Attraction and Repulsion with Repulsion predominant. The entry should also be read in the light of 4559. This entry, like 4559 is part of an attempt to work from the cosmic to the phenomenific; see 4555 f50v and n above. In the Op Max (MS) I ff64–9, Coleridge concluded this section of the anastatic process “by a distinct recapitulation and specification of the powers hitherto evolved in the order of their birth and epiphany”. Paraphrased, the first sentence of the entry reads: The less the product of RepulsionAttraction with Repulsion predominant is modified by Contraction (Oxygen), and the product of Attraction-Repulsion with Attraction predominant is modified by Dilation (Hydrogen), the more distant must they be from each other, so that attraction (Carbon) to Repulsion (Nitrogen) shall be as the Earth to the Air, for Contraction (Oxygen) counteracting Repulsion (Nitrogen) tends to assimilate it to (not identify it with) Carbon. αλλο µεν, oυ δε τ’εναντιον γενος: “other, yet not the opposite kind”. The reasoning is that when Attraction-Repulsion is modified by Contraction, and Repulsion-Attraction by Dilation, there is less Cohesion in the dyads, so that as the process goes forward Attraction and Repulsion will be separated as powers, echoed in the phenomenalized

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separation of Earth and Air; for Contraction counteracting Repulsion tends to assimilate into Attraction, but not to identify with Attraction. Thus the disparateness of Contraction from one dyad, and Attraction from another gives two powers, dissimilar but not paired opposites of each other. the whole Anastasis: I.e. the whole creation of the world as an entity; see CN III 4449 f29v and n; also 4662. 4558 27.43 is 4=1: see 4555 f49 above. Centrality is produced by the intersections of the four directions (N, S, E, W) and is therefore a fifth. the Pan: See 4555 f49 above. Cf CN III 4424 and n: “Polarity the law of all manifestation, the one universal pantoplast”, also 4436. or 2 Divi with the two numina: Divi, “Deities”, numina, “divine powers”; see again 4555 f49 above. co-involution: Another word coined by Coleridge to express the complex interaction of opposites; not in OED. Gravity; see CN III 4418 ff14v–15. The separation of Light from Darkness gives birth to Gravitation. In the system of Steffens Gravitation =Darkness. f53 central>: Central light, or the Sun. the 5th day: In Gen 1:14–19 the creation of the sun is the fourth day. Coleridge recognized his error as he proceeded; see f53v below. the first separates the Light from the Darkness: see CN 4418 and 4556 above. Attraction and Repulsion make the first separation, in which Gravitation is nascent. Later Gravitation, reborn as a power (distinct from its idea) is paired with the centralization of Light and Darkness. Vespertine Act: Evening Act. See 4556 above. f53v Spirit of Life…distinctions of the Life: Just as Coleridge viewed the creation of Light as first noumenal, in the first prothetic division, and later as centralized phenomenalization in the Sun on the fourth day, he seemed to view the action of the Word on the Chaos as producing generic or noumenal life before the individualizations in plant, animal, and man as phenomenal life. the essential forms become central: I.e. the incorporations (placing into bodily forms) of life tend to centralise in the sense that these forms become unique individuals while at the same time following “each after its kind” in order. This to Coleridge was the essence of the entire Creation: the rendering of the Chaos into phenomenal order following from a noumenal order. Comets : Veget :: Planets : Animal?: Do comets stand to vegetable life as planets do to animal? See 4555 and n. Parabola versus the Ellipse: See 4633 and n; cf 5300 and n. Eve of Creation=1: See 4556 and 4562 below. For his purposes Coleridge counted the pre-creational act of ordering the Chaos into Prothesis as a distinct day of Creation. Again see CN III 4418 ff12–12v. all…all successively: The Pan above; see f52v. now Fluid, now Firmamental: See 4555 f50v above, 4868 f53v below; evidently Coleridge was thinking here in a temporal pattern, first of the “waters” as the Chaos (Gen 1:2) and later as a division of the Chaos into water and land (Gen 1:6–7).

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There is also a clear reference to physiological discussion about the theory of life. Hunter had agreed that fluid blood had life that was independent of organization. Lawrence, Abernethy’s opponent (4518 ff94–93v), insisted that life depended on organization, i.e. solidity. The debate, fluid vs solid, ran on through the 18th century into the 1820’s. Coleridge repeatedly referred to it, e.g. in 4541, 4724, 4814. 4559 27.44 an act of life anterior to or at least at the minimum of organic function…: Coleridge argued that life “from its utmost latency” (TL 42) operates in the inorganic world as “the tendency to individuation”. See 4521, 4677. Thus the individuation of fluids is an act of life—hence the life of the elements. hydrogenation of azote: the transmutation of (nitrogen) into~ (hydrogen), nitrogen being the more primitive of the two; this form of individuation was a process not unlike the precipitation of rain; see below 4564. Coleridge pointed out that the hydrogen that is produced by transmutation is not the pure power hydrogen, that is to say, universalisation, but the element, or Stoff, in which the power of hydrogen predominates. Transmutation can be seen as a modification of a predominance of power, corresponding to a change of direction in the Compass of Nature. Cf 5144 ff23–23v. 4560 27.45 Coleridge was taking notes from William Thomas Brande Manual 306. Brande was at this time professor of Chemistry at the Royal Institution, successor to Davy and associate of Faraday, and probably known to Coleridge personally. There are in the notebooks various disagreements with him, though Coleridge obviously read his Manual thoroughly, and soon after publication 10 June 1819. Coleridge’s chemical entries are frequently taken from Brande, but appear to be directed by his questions arising from his reading of Steffens and the Bible in particular, about the relation of powers to the origins and development of the earth, the life on it, and its mineral and geological formations. Steffens classified the metals according to their coherence, which he co-related with their specific gravity. Mercury as a liquid metal of high specific gravity is a metal in which the S power in the Compass of Nature predominates. Osmium is similarly the first member of a series of metals, a series which Coleridge believed Steffens had predicted in Beyträge 138: (tr) “But Gold and Quicksilver (if we consider Platinum as the last member of a hitherto unknown series, for which we shall give the reasons later) are also the first metals of both series of metals.” Coleridge’s long annotation in his copy concludes: “This must have been written before 1801, three or four years therefore before Vauquelin, Tennant, and Wollaston discovered the Osmium, Iridium, Rhodium and Palladium.” Coleridge seems to be drawing an analogy between mercury and osmium, based on their specific gravities (see 4555), their resistance to acids, and the ease with which they oxidize. Cf Brande Manual 306: “§ 633. Phosphuret of Mercury may be formed by heating phosphorus with oxide of mercury. It is a sectile solid of a bluish black colour.” This note follows logically 4559, because mercury is both a liquid and a metal, requiring therefore special analytical treatment; see CN III 4420 and n, and TL 69. See also 4561 below. Osmium is also discussed in Brande Manual 307–8 § 640: “The leading characters of osmium are its insolubility in the acids, its ready solu-bility in potassa, the facility with which it is oxidized, the singular smell of its oxide, its great volatility, and the purple or blue colour produced in its solution by tincture of galls.”

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4561 27.46 That the existence and development of life was governed by the copresence and relations of solids and fluids was a commonplace of physiology after Haller, clearly presented in Blumenbach Institutiones physiologicae (Göttingen 1798); see CN III 3744n, 4359 and n, also 4541n above. Mercury was a natural starting point for such discussions, as Coleridge’s annotations on Boerhaave A New Method of Chemistry show. See CN III 4414 and CM. Brande in his Manual (294–307). §§ 612–39 discussed mercury. fluid and firmamental: These constitute organic structure just as the three dimensions (length, breadth, and depth) constitute structure in general (see CL IV 769) and also symbolize (4541n) three levels of power. Mercury’s formation of spherical droplets, and its ready volatilization, illustrate the negation of magnetism i.e. the power of length and of attraction-repulsion (see 4555), and the easy triumph of dilation. sulphuret and bisulphuret of Mercury: Brande Manual 304 §§ 627–8 described how these are obtained from Mercury. the 4 powers: East, West, North, South, on the Compass of Nature (4555). Mercury, as both solid and fluid, is there given centrality, from which it takes on weight or specific gravity. Unlike Water it is not continuous, but controlled by attraction and repulsion, it dilates and becomes volatile. f56 For Steffens (Beyträge passim), the development of the earth is a living process, and granite, containing quartz, mica, and feldspar is an important primary rock. Mica is lamellar, Brande Manual 940 § 920. Granite. Quarz pure Silica: I.e. quartz is crystalline ibid 488–9 § 918 properly solid and also an early stage of life (TL 47) since it is a higher degree of individuation than the Figureless chrystallization. Feldspar is solid and relatively amorphous, hence the tertium aliquid of linear and globular, the third something produced by the union of opposites. Granite is described by Brande in §§ 917–23 of his Manual, based on the collection of geological specimens in the Royal Institution which Coleridge had seen. Coleridge was here relating Brande’s analytical description, 488–91 § 918, to his own system of symbols (4555). the essential character of ◊ s [Acids]: There had been a controversy in the science journals from 1814 onwards, among Davy, Thenard, and Gay-Lussac about the nature of acidity, which Lavoisier had hypostasized. genus generalius: “more general class”. diverse from the M◊: I.e. solid acids. 4562 27.47 The entry continues the analysis of the Creation Story dealt with in 4554 to 4558. I was perfectly right…genesis of the Solar system as the 5th day. In 4558 f52v. tho’ mistaken in supposing that Moses had so named it: Gen 1:19; on Coleridge’s acceptance of Moses as the author of Genesis see CN III 4418 f12v. From legislative motives: The account of Creation in Gen 1 to 2:3 moves through six days to the institution of the Jewish Sabbath on the seventh, a Jewish institution which Coleridge evidently considered Moses thus to be validating. On Coleridge’s view that Moses’ motives were political, see 4872. Evening & Morning commence with the Logos…second distinct operation: Coleridge interpreted Gen 1:1 as indicating a complete creational act before the Mosaic first day. Thus it could be counted as an extra day of Creation. See CN III 4418 and 4558.

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According to Coleridge’s Christian reasoning, the creation of man would be on the seventh day and the Sabbath on the first day, i.e. Sunday. organismus cosmicus: “organism of the universe”. Coleridge was evidently shifting to a broader application here, considering the days of Creation as symbolic of eras in the history of the world, a not unusual interpretation. to mark the new creation: I.e. the Christian era; see 2 Cor 5:17; Gal 6:15. Christ has still sent his Spirit: As the Logos worked to order the Chaos and begin the redemptive process, so the Spirit in the new creation is at work; see 4556 above and John 14:26, 15:26, 27; Acts 2; and 9:31. Spirit of Comfort and Prophecy: John 14:26 and Rev 19:10. f57 M+(−µ): firmament (solid)+ fluid from the genesis of the Expansion, □, &c i.e. ether (actualized space), air; see 4555 f50v. Paraphrased, the last sentence of the entry reads: “But though right in the main, yet the mistake of dividing the polarity of solidity and fluidity, from the genesis of the Expansion of ether (actualized space), Air, etc. (Gen 1:6, 7, 8) has led me out of my way and into a jungle”. The birth of form, missing in Gen 1:2, the succession of physical states (waterfluid, dry land-solid, firmamental; firmament, heaven, air-amorphic, expansive) is approached through the powers tested; see 4555. Hence the interest in 4561 in mercury, water, etc. as manifesting different relations of powers. Cf CN III 4325 and 4418: “I have never met with, nor has there ever suggested to my own mind, any tolerable solution of the 6th, 7th, and 8th verses of Genesis I—respecting the Firmament=Heaven, as a division of Waters”. At this point Coleridge apparently abandoned the attempt to reconcile Steffens’s categories with Genesis. He seems to be separating himself from Steffens, who treated the development of + − as prior to and independent of the genesis of the elements. 4563 27.48 Malleable as differenced from ductile: Brande’s Manual 319 § 665 reads: “Gold is so malleable that it may be extended into leaves which do not exceed 1/280,000 of an inch in thickness. It is also very ductile”. See also CN III 4433. smithie: Not in OED in this spelling, but perhaps a variant of smithy, suggesting here “forged as by a smith”. Coleridge looked for a more precise word than malleable, one less associated with the hammering of passive metal in a metalsmith’s shop—blacksmith, silversmith, etc. He was continuing his consideration of the metals as powers, and here in the W-E axis (cf 4555 f50). 4564 27.49 Again Coleridge was reading Brande Manual and bringing English chemistry to bear on the Naturphilosophie of Steffens. He had moved from granite and geology (4561) through malleability (4563) to gold and oxidation. per- or rather sur-meated: A nonce coinage, “super-meated”? Coleridge was refining on Brande’s statement that the electrical discharge passes through a fine wire of gold by suggesting its passage along the surface. The purple powder, as Coleridge suspected, is not an oxide, but merely metallic gold finely divided. Brande said (Manual 319 § 665) it had been “considered as an oxide”. Remember to ask Mr Hatchett: See also 4580 and n. Charles Hatchett was Brande’s teacher and father-in-law, a scientific member of the Committee of Management of the Royal Institution. Coleridge’s question about the weight of the purple powder was related to the modification of power brought about by electrical discharge.

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f57v Muriate of Gold is called by Brande Chloride of Gold Manual 320 § 667. confounded…the Power or ideal Agent, with the particular Stuff in which it predominates—? Cf marginal note on Steffens Geognostisch-geologische Aufsätze 243: If Steffens have made any mistake, or rather oversight, it is in confounding the ideal Direction with the particular form, Oxygen. Long before Sir H. Davy’s attempts to establish the independent existence of the Oxymuriatic as Chlorine, I had anticipated it a priori, tho’ whether as an East by North, or East by South, I could not determine, but I conjectured the former. And such, I doubt not, it is. The note is long and explicit. See also CN III 4420. The ci devant oxymuriatic Acid: Chlorine, so named by Davy, but previously regarded by Lavoisier as a compound of oxygen and a radical. See also Logic (CC) 416–7. Nitrogen…an hydrate of the ideal Azote: I.e. retaining azote, the old word for nitrogen, for the “ideal”, by derivation, “lifeless”. See CN III 4226, 4433 and nn. See also in 4555 Nitrogen…South ideally. South by SW really”, and “Hydrogen…West”—so f49 real azotenitrogen involves a westerly modification of ideal nitrogen. (Here and throughout the chemical elements are symbols of powers as explained in The Friend (CC) I 470, a passage that serves to remind us that at this time the elements were still being discovered, mainly in the laboratories of the Royal Institution.) Davy had raised similar questions in more practical terms, whether e.g. oxygen, hydrogen, and nitrogen might not all be electrical forms of water. T.H.Levere Affinity and Matter (Oxford 1971) 46. Thus in Coleridge’s dynamic chemistry, the W-E, electrical axis of power, corresponding to oxygen-hydrogen, might predominate over the S (ideal azote/nitrogen). Suppositum philosophicum υel scientificum: “philosophic or scientific Basis”. υis υitæ cosmicæ: “the cosmic life force”. cosmozöic: Not in OED; cosmozöism, the theory that the cosmos has life, is attributed to Cudworth. f58 It is at least a beautiful conception: In raising the question whether the chemical decomposition of water can be equivalent to transmutation, Coleridge appears to refer to J.A.de Luc’s view that water on evaporation changed into a different gas, which could again produce water; J.A.de Luc Idées sur la météorologie (2 vols 1786–7). See 5471n. metastasis of the Terraqueous into the Atmospheric: I.e. evaporation/cloud. the anametastasis of the Atmosphere to the Terraqueous: I.e. condensation/ rain. as the puncta centralia for Hydrogen as the “centre points” for nitrogen. inter et circum jacencies: “what is within and around”. Diamond: Carbon; see 4565 and n. Zöote or Zote: “living” Röote (from fluo): “flowing” (from…“I flow”). : Coined from Greek, meaning “winged/volatile”, and its opposite. Eurrhöe…Antirrhöe: “Easy-flowing”, and the opposite. Pezon: “Pedestrian/wingless”.

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Peteinon, or Potēnon: “Winged”/“Volatile”. 4565 27.50 Fluorine or Pthore: Ampère discussed analogies between fluoric and muriatic gases, and suggested using pthore, the Greek for “destructive”, as the name. Davy wrote on the analogies between fluoric and muriatic gas, later inferring cautiously the possibility of fluorine as a separate principle. Brande Manual 211 § 358. Fluorine corresponds to one of the intermediate powers in the Compass of Nature (cf CN III 4420) and the transition to Diamond and Carbon follows naturally, and thence from the Chrystal structures of Diamond and Quarz to other substances. Coleridge was continuing to seek natural validations for the possibility of essential internal characteristics expressible in a conceptual classification of powers. Cf 4753 and n. f59 Chrystal…Diamond…Carbon: In 4751, possibly about this time, Coleridge returned to what had struck him very early as a joke, in Davy’s first chemistry lectures in the Royal Institution in 1802, the close kinship of diamonds and charcoal (CN I 1098 f28v). Since then he had been reading Steffens Beyträge on the Compass of Nature; see 4555 and n. The hardness of the Diamond makes it plainly N.E. of Quarz: Corresponding to the modification (4555) of Carbon (=Attraction…Fixity) by Oxygen, Contraction…East. Rock Chrystal…: This and the six following paragraphs are based on Brande Manual 327–40 §§ 686–98. On f59v Coleridge’s Fatstone is Fettstein in Brande. f59v what is an Acid: See 4561 and n. the alliance of Con with At-traction: See 4929; also CN III 4414 f10, 4435 f26v, 4449 f30, 4456. On Con- and At- in a non-chemical nonphysical context see Frag 60: PW II 1012. f6o Suppose the Bases divided into two classes, N. and S..: Steffens in Beyträge 14 concluded that the earths are arranged in two opposed rows, siliceous and calcareous, corresponding to the North and South poles in the Compass of Nature. He went on to discuss the relations of earths to metals (178) and the status of the noble metals (138–40), all in the same N-S polarity. some of the rarer Oxides: Brande Manual 336–40 §§ 693–8 discussed those Coleridge mentions here. f61 Platinum—Gold: Steffens Beyträge 138 had proposed that platinum was the last member of a hitherto unknown series in which Coleridge in a marginal note on that passage, placed osmium. See 4560n. 4566 27.51 Brand[e] p. 345: Again the Manual, Chap VI “Of Vegetable Substances” §§ 703–4. f61v Gilbert’s Annals: Annalen der Physik ed 1799–1824 by L.W. Gilbert, contributions from which appeared frequently in Phil Trans and other learned English publications. the younger Saussure: Nicolas Théodore de Saussure (1769–1845) Gay de Lussac: Gay-Lussac (1778–1850), a leading French chemist of his day, was one of the editors of the Annales de Chimie which in III 170–4 (1816) published and edited a paper of Saussure in a way Saussure disapproved of; it was followed in the same volume by Gay-Lussac’s objections III 174–6. “The cause of the motion: I.e. “of the sap” omitted by Coleridge. Zoophobia: The first reference in OED is dated 1901, but not with this meaning: “fear of life”.

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Misothelēsia: Not in OED: Coleridge’s coinage from the Greek, meaning “a hatred of the will”. See 4591 below. f62 our Naturalists of the Anglo-Gallican or School regnant; Such as e.g. William Lawrence; see TL 34, 60 foll and fnn passim. Equisetum: A genus of plants called horse or mare’s tail. f62v υires formatrices: “formative powers”. The crux of Coleridge’s case here, and everywhere. Stoffs: I.e. “materials”, the elements physically identifiable in the laboratory as opposed to ideal or philosophical terms. Viridis and Carbojuge: Green and Coleridge. The entry illustrates Coleridge’s constant concern with the life of nature, and nature’s production of chemical substances which, when identified by chemists, appear as educts. For the dynamic chemists’ distinction between products and educts, see 4579 and n. Of vegetable life and products, see TL 72. all the dictations hitherto: Since c 1 April 1818? This appears to be the date of the earliest of them to Green. CL IV 847–8. 4567 27.52 For the Symbols see App A. Oxygen as 48, 31…0, 40 of nitrogen: The entry discusses Brande Manual 362 § 725: Another mode of converting starch into sugar was discovered by M.Kirchoff; it consists in boiling it with very dilute sulphuric acid. A pound of starch may be digested in six or eight pints of distilled water, rendered slightly acid by two or three drachms of sulphuric acid. The mixture should be simmered for a few days, fresh portions of water being occasionally added to compensate for the loss by evaporation. After this process the acid is saturated by a proper proportion of chalk, and the mixture filtered and evaporated to the consistence of syrup; its taste is sweet, and, by purification in the usual way, it affords crystallized sugar. M.M.de la Rive and Saussure have shewn that the contact of air is unnecessary in the above process; that no part of the acid is decomposed, no gas evolved, and that the sugar obtained exceeds by about one-tenth, the original weight of the starch. M. de Saussure, therefore, concludes that the conversion of starch into sugar depends upon the solidification of water, a conclusion strengthened by the following comparative analysis. (Thomson’s Annals, Vol. II. [a slip for VI]) 100 parts of Starch contain

100 parts of Starch sugar contain

Carbon

45, 39

37,29

Oxygen

48,31

55, 87

Hydrogen

5,90

6,84

Nitrogen

0,40

0,00

100,00

100,00

This analysis of starch is somewhat at variance with that given by Gay Lussac; (709) indeed the small portion of nitrogen cannot be considered as an essential component.

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Acid…Oxide? Cf 4929. Coleridge was looking at organic substances for processes and powers and their modification—hence superinduction of an oxide(?), an easterly power (4555). f63 Solidification of Water inferred: In more conventional chemical language, the incorporation of the elements of water into the molecule of starch, forming (solid) sugar. [nitrogen]…a transmutation of Carbon into [oxygen] the disappearance of Neither can I agree…: The analyses given by Brande are inconsistent with one another if one assumes that hydrogen, nitrogen, etc are qualitatively conserved through a series of chemical reactions. Thus the disappearances of nitrogen (present in the analysis Brande offers for starch, absent in that for starch sugar) was significant for Coleridge since he interpreted it as a modification of power, appearing at the level of phenomena as a transmutation—not permitted by or-thodox chemical theory. Hence Brande’s dismissal of the discrepancy, and the importance attached to it by Coleridge. 4568 27.53 Brande Manual 363–4 §§ 727–8: Gluten is obtained from wheat-flour by forming it into a paste and washing it under a small stream of water. The starch is thus washed away, and a tough elastic substance remains, which is gluten…. When submitted to destructive distillation, it furnishes ammonia, a circumstance in which it resembles animal products. …It is contained in the sap of the houseleek, of the cabbage, and of most of the cruciform plants. Animality in vegetation: Nitrogen is present in significant amounts in many animal substances, but few vegetables have a large nitrogen content. Steffens (Beyträge passim) therefore considered nitrogen as the representative of animality in nature. Thus the production by distillation from vegetables of ammonia, which contains nitrogen, shows the presence in vegetables of animality. Cf TL 71–2. 4569 27.54 “Tannin, or the astringent principle, is contained in many vegetables”. Brande Manual 369, § 733. Above see 4544: Astringency=Attraction Conservative. Hence Tanning is a good illustration of N, tannin containing carbon, and Attraction being North ideally (4555). Rusting is due to oxidation, hence an example of Contraction, East (4555). 4570 27.55 The entry draws heavily on Brande Manual 360—88 §§ 723–65. ff63v–64 N.b. The blue compound…colouring matters: See also 4929 f29 where Coleridge’s remark that “Oxydation is to Light what Colour is to Flame…and contemplated as bodies, 1. Oxygen (+Chlorine+Iodine) 2. The Metals+Hydrogen 3. Oxyds Acids, Alkalies, and Neutral Salts” gives the key to his concern with the relation of colour to chemistry, which he pursued through his next paragraph here; his vocabulary should be read in the light of 4555; see also, variously on colour, 5399 and n. f64v The great importance of [oxygen] to [carbon] exemplified in Naphtha: Naphtha, according to Brande, is compounded of carbon and hydrogen—but the alliance of oxygen to centrality, involution of each in each, means that all four powers are present—so nitrogen, or repulsion, manifests itself oxygen and nitrogen must also be represented. in naphtha through the latter’s volatility. Hence nitrogen, although not identified in analysis as a Stoff, is important as a power.

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f65 “By distilling oxalate of lime…”: Brande Manual 387–8 § 765. Such considerations of physical properties allied to chemical classification are connected with Coleridge’s reading of Steffens Beyträge 1–8, also Grundzüge 58. 4571 27.56 For the symbols see App A. Gluten both in wheat and the juice of the Grape: “Vegetation+animalization/Body+Spirit, but Body itself is Matter+Spirit. The Bread & Wine unite=hyper spiritual Matter”. On Gluten see Brande Manual quoted in 4568n, above. On gluten in grape juice Brande says, 399 §§ 788–9: The principal substances held in solution in grape juice are, sugar, gum, gluten, and supertartrate of potassa. It easily ferments spontaneously at temperatures between 60° and 80°, and the phenomena it gives rise to closely resemble those of the work with yeast. After the operation, its specific gravity is much diminished, its flavour changed, and it has acquired intoxicating powers. …If a mixture of one part of sugar, four or five of water, and a little yeast, be placed in a due temperature, it also soon begins to ferment, and gives rise to the same products as wort, or grape juice. The Romanists…: I.e. the Roman doctrine of immediate transsubstantiation; for Coleridge’s view of the symbolic character of the Eucharist see 4831 ff58–9, 5126, 5161, and nn. 4572 27.57 All this information is in Brande Manual 394–5 § 780, but differently ordered; as in many other instances Coleridge read a section, selected what interested him, and condensed it in a sequence more logical to him than the original, possibly more from memory than from strict copying; this would perhaps account for his adding to the Quart of Ink 6 grains of corrosive sublimate where Brande recommended dissolving “in each pint of the ink about three grains”. 4573 27.58 To collate all the υeget[able] Acids: By using the figures given in Brande Manual 383–97 §§ 756–84, on Tartaric, Oxalic, Citric, Malic, Gallic, and Benzoic Acids; mentioned in a final paragraph are Moroxylic, Boletic, Zumic, and Kinic acids. The facts and quotations here are from these pages of Brande. But what throws a doubt: Coleridge had long known of Davy’s controversy with the French about acidity. He had come to believe that there was no principle of alkalinity or acidity; it depended rather “upon peculiar combinations of matter, and not on any elementary principle”. D Works v 456. Hence his Query Acids=proper combination 0f 3 Elements, &c. pure alcohol: Analysed in Brande Manual 412 § 796. f66 But if we substitute Olefiant Gas: Coleridge is making the astute point that if one associates chemical properties (e.g. acidity) with particular combinations of elements, then the selection of different combinations within the molecule is crucial—and different selections (assuming different preformed parts) must yield different results. Coleridge’s dynamic view, however, of chemical combination (synthesis or indifference) means that the product of a reaction is as much a unit as the reactants. Thus hydrogen+oxygen become→water, and hydrogen, oxygen and water are all truly individuals. So Water=1.

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commixture [distinguished from] intussusception: See CN III 4435 and n. Daltonian Theory: For a characteristic statement see a letter of 1817 to Lord Liverpool (CL IV 760). sic est or sic Deo placitum: “so it is or so it has pleased God”. f66v Olefiant Gas being chloric Ether. Brande 153 § 231 has taken Thomson’s statement that he gave the name chloric ether to “the compound formed by the union of chlorine and olefiant gas”, but has used it in such a way that he is open to misunderstanding through confusion of his pronouns. This, however, sufficiently favors my notion: Brande’s use of pronouns led Coleridge to think that he had represented olefiant gas and chloric ether as one and the same. This would indeed support a transmutation of oxygen into chlorine, something inadmissible for the atomists but entirely reasonable for Coleridge, who regarded both as symbols of proximate powers. Coleridge presumably interpreted the sequence in Brande Manual 416 § 805 as another transmutation of chlorine into oxygen, since he had Brande’s confusion between olefiant gas and chloric ether still in mind. f67 Hence The quid pro quo for I.e. v chlorine for oxygen. In 4555 f49 Coleridge used or for chlorine, presumably to distinguish between the Greek χ and the Roman×. Here and elsewhere he forgot this useful distinction and confused the symbols, but not the sense. Cf Brande Manual 416 §§ 805–6. When the vapour of ether is passed through a red-hot tube, it is decomposed, and furnishes large quantity of carburetted hydrogen gas. Its analysis has been performed in various ways. M.Saussure, by detonating ethereal vapour with oxygen, and ascertaining the quantity of carbonic acid formed, and that of oxygen consumed, is led to consider the component parts of ether, as Hydrogen

14,40

Carbon

67,98

Oxygen

17, 62

which proportions are equivalent to Olefiant gas Water

100 25

Or, it may be stated as consisting of 5

proportionals of olefiant gas, 6, 7×5

1

water

=33,5 =8,5 42,0

which numbers, reduced to ultimate components, give 6

proportionals of hydrogen 1×6

=6.

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5

carbon

5, 7×5=28,5

1

oxygen

=7, 5 42,0

806. By reverting to the composition of alcohol, the change effected upon it by the sulphuric acid in the process of etherification will be evident, as also the rationale of the production of olefiant gas (796). Alcohol consists of Olefiant gas Water

100 50

If we now subtract the whole of the water, which may be effected by a due proportion of sulphuric acid, we obtain olefiant gas only, but, if we only abstract half the water, we convert the alcohol into ether; not that either of these conversions are ever perfectly performed in any of our processes. Oleum: Again from Brande Manual 417 § 808. 4574 27.59 the latest and best compendia of chemistry. In addition to the Brande Manual being used continuously in this notebook, Coleridge used and annotated (see 4873) Thomas Thomson A System of Chemistry (3rd ed 5 vols Edinburgh 1807) and (though not the latest) Herman Boerhaave A New Method of Chemistry…tr P.Shaw and E.Chambers (1727). See also 4929 ff31–31v and n for additional references. my assertion, that the more initiative Ideas, the greater the impulse to experiment’. Controversy between the Ideas men and the experimenters was rife in the early days of modern chemistry, Coleridge’s position (and on occasion Davy’s) being a reconciliation of opposites, or rather a denial of real opposition; see e.g. The Friend (CC) I 481 on the relation between an idea and a central experiment, and I 494n on its “experimental Dynamic” instigated by John Hunter’s “Idea”. the action of Water as Water: I.e. rather than as hydrogen+oxygen. See 4573 f65v and n. muriatic Acid: Hydrochloric acid, i.e. hydrogen & chlorine, which, Coleridge suggests, acting as a unit, made difficult the identification of chlorine as an element. Lavoisier in 1789 classified what we call chlorine as a compound and as late as 1813 Davy’s view of chlorine as elementary was contested. See 4564 f57v and n. 4575 27.60 In pencil. Questions arising further from the treatment of Lampic Acid in Brande Manual 417–18 § 809: Mr. Daniell has described many of the combinations of this acid, which he terms lampates, and has given some experiments upon its composition, whence he deduces its ultimate components, as follow: 1

proportional carbon

5,7

Notes on the notebooks

1

hydrogen

1

water

49

1 8,5 15, 2

When lampic acid is added to the solutions of silver, gold, platinum, mercury, and copper, and the mixture heated, the metals are thrown down in the metallic state. On distilling the lampate of mercury, made by digesting the peroxide of mercury in the acid, Mr. Daniell obtained the concentrated or pure lampic acid, in the form of a very dense liquid, with an intensely suffocating odour. f68v in many cases I should dwell on the volume, or comparative space occupied under equal pressure and temperature: It is interesting that Avogadro’s hypothesis states that the number of molecules in a given volume of any gas is the same at equal temperature and pressure, but C is discussing reactions between solid and fluid. Brande gives proportions by weight. C feels that volume may be more relevant (volume being deducible from weight if specific gravity is known). Benjamin Collins Brodie in the 1860’s was to develop a chemical calculus involving operations on units of volume, partly in order to avoid any reliance on an atomic theory. So in water the 15 grains of Hydrogen must fully counter-energize 85 of [oxygen] tho’ not counterpoise. Brande gives water H:O as 1:7½. Dalton assumed that atoms were characterized by their weight, and combined in constant ratios of small whole numbers. Coleridge’s opposition to Dalton’s atomism would dispose him to reject a theory founded on weight only. specific gravity seems [opposite] to energy: Specific gravity had for Coleridge the usual meaning; i.e. cf “The degree of relative heaviness characteristic of any kind or portion of matter; commonly expressed by the weight of a given volume of some substance taken as standard…. Since the weights of bodies are proportional to their masses, their specific gravities are in the same ration as their densities”. OED. 4576 27.61 In pencil. dest. dist: destructive distillation. This fact is reported in Brande Manual 426 § 823 on Acetates. 4577 27.62 The source for this entry was Brande Manual 431–39 §§ 833–39. Albumen, which in actu is fibrine: Brande § 834: “the serum of the blood …at a temperature of 160°,…becomes a form of yellowish white coagulum, resembling in appearance and properties the coagulated white of egg, and, as the principle to which this property is owing is the same in both substances, it has been called albumen” Ibid § 837: “When the coagulum of the blood is carefully washed under a small stream of water, the colouring matter is gradually dissolved, and washed out of it, and a white fibrous substance remains, which has been termed fibrina or coagulable lymph, but of which the chemical properties are there of albumen.” firmamental principle of the animal…vegetable: I.e. the solid principle, containing nitrogen, the chemical representative of animality, while carbon (here with oxygen) is the representative of vegetation. See 4568n.

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crassamentum: Brande § 833: “When blood is drawn from its vessels in the living animal, it soon concretes into a jelly-like mass, which afterwards gradually separates into a fluid serum, of a pale straw colour, & a coagulated crassamentum, or cruor, which is red”. Brande’s experiments (Phil Trans 1812) led him “to regard the colouring matter of the blood as a distinct proximate principle of animal matter, perfectly independent of the presence of iron”. Berzelius, he admits, obtained different results having identified iron in the colouring matter. “The iron appears to be regarded by Berzelius, as contributing to the red colour of the blood”. Ibid § 838. the philosopher sees the truth…oxide of Iron &c: Coleridge, who identified metals with the N-S axis of power in the Compass of Nature, and thus with chemical carbonnitrogen, regarded the presence of carbon and nitrogen and iron in the colouring matter of the blood as no coincidence, but rather nascent metallization. Cf 4555 f50n, CN III 4420 and n, and their relation to his reading of Steffens, and especially 5290 on colour and the metallon. See also 4825 f150 (11 July 1821), in which Coleridge discussed Gillman’s view of the absorbents: “Color is first induced when the fluids are contained—in other words, proper vascularity is a previous condition of color—and accordingly in the Venous Blood the Carbon, as Carbon, first manifests its existence.” The magnetic action…boiling milk: Brande § 842: “The curd of milk has the leading properties of coagulate albumen, and like that principle is coagulable by alcohol and acids, and is also similarly affected by Voltaic eiectricity; heat slowly produces the same effect, and by boiling milk, the albumen separates in successive films.” But did not Coleridge mean “electric action” rather than magnetic? E.g. in 4659 he discussed heat in the W-E, electric, axis of powers. Bile/in the liver from venous blood: § 847. For the correlation of animal chemistry, physiology, and powers, see 4544 and n. There the liver is in the abdominal system, corresponding to reproduction, which is itself represented by magnetism, the N-S axis of power in the Compass of Nature. And/ carbon-nitrogen, are the corresponding chemical symbols. auseinandering: “distinguishing from one another”, as in 5086 and n. 4578 27.63 For the symbols see 4577 and 4555 or App A. Coleridge was here considering a dynamic balance of powers and concluded that solution was an intermediate term between a mechanism and a chemical compound. 4579 27.64 Brande: Manual 439–40 § 847: “Thenard separated from bile a peculiar substance, which he had termed picromel; but the process by which he obtained it, is so complex, that I think it doubtful whether it be a product or an educt.” In using these terms Brande followed a statement of Steffens in Beyträge 38–40, which perhaps Coleridge remembered. Steffens made a distinction between pre-existing chemical entities believed not to be products but educts of plants. Picromel: A bitter-sweet substance, described here by Brande. ipso processu analytico artefactum: “manufactured by the very process of analysis”. Dynamists, much more the Zöodynamists: Dynamists seek to explain all phenomena as an expression of some immanent energy, in opposition to atomists. Zoodynamists, though also adhering to this principle, see life arising from chemical processes, e.g. Steffens Grundzüge 61 (tr): “Every chemical process forms a specific individual life (a

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momentary identity of Gravity and Light)”. Coleridge differed in hypothesizing an hiatus between chemistry and life. Cf educt vs product in SM: LS (CC) 29 and n, with Coleridge’s cor-rection of his own application of educt to the imagination, and his alteration to “Produce”. 4580 27.65 Using his own symbolic terms (4555), Coleridge was following closely Brande Manual 441–60 §§ 849–94, which deal with the chemistry of lymph and mucus, urine, calculi, skin, muscle, fat, cerebral substance, shell and bone. πς of Serpents: “piss” of Serpents. cholera Morbus of India: Coleridge had perhaps read an article on the subject by William Stuart Anderson in the Edinburgh Medical and Surgical Journal XV (1819) 354–7 2. urina ebria: “the urine of intoxication”. f71 ζωη προυργανικος must ipsis terminis…ζ. οργανιχη: “pre-organic life must by the very meaning of the words” be a simpler, less modified “life”—of course nearer to “the cosmic” or “organic life” of the planet. cutis υera, rete mucosum: “the true skin, the mucous membrane”. Brande wrote (§ 871), “The skin of animals consists of an exterior albuminous covering, or cuticle, under which is a thin stratum of a peculiar substance, called by anatomists, rete mucosum, and which lies immediately upon the cutis, or true skin, of which the principal component is gelatine”. Thenard’s Osmazome (Have I not somewhere a memorandum on this substance): As in 4634. See Sir E. Home’s Paper: In § 886 Brande referred to Home’s discussion of Ambergris, “seen in the fatty matter…only found in the unhealthy…spermacetti whale”, citing Home’s Lectures on Comparative Anatomy I 470. (See 4646 f3vn). f71v Shell and Bone: Hatchett admirable: Brande’s § 888 referred to two papers by Hatchett in Phil Trans 1799, 1800. On Hatchett’s superiority to Davy see The Friend (CC) I 471. maxima: evoke M[inima?] Higher up: I.e. in the scale of life. From this point onwards, Coleridge was observing the increase in the proportion of animal matter (containing nitrogen, phosphorus) over vegetable matter in shell and bone, with the ascent in the scale of life. Hatchett’s analyses provided the evidence. See also 4645 f2v. I.e. to f99. This probably means that most of the pages—ff72–98v—if not all, were filled, i.e. some or all of entries 27.70 to 27.90 may have been already in the notebook. Yet the notebook was originally paged in full by Coleridge himself from f2 (p I) to f99 (p 199). But at 27.70 4517 the book was turned around and a new page numbering was begun 1–4 (f98v being new p I, f97 new p 4). Though the renumbering stopped, the continuing use of the notebook was in the same direction, hence the foliation runs backwards in entries 27.70–90 (4517–4539). See CN III N 27 Gen N. f99v (σπασµα Spannung of −ζ: “spasm, tension, of minus life” i.e. disanimation, in barely alive teeth. In this entry Coleridge was correlating life and individuation with chemical substances. For his elaboration of this scheme see TL 71–8. 4581 27.67 Parturition Divæ Mortis: “Childbearing by Goddess Death”.

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St Chrysostom’s gloss on the text “having loosed the pangs of Death”: The text is Acts 2:24. Coleridge probably had this, not directly from Chrysostom’s Homiliæ in Acta Apostolorum, VI. I. but from John Hacket A Century of Sermons 553, “The First Sermon upon the RESURRECTION” discussing this text: “First St. Chrysostomes judgment upon it is, that when Christ came out of the Grave death itself was delivered from pain and anxiety…death knew it held him captive, whom it ought not to have seized upon, and therefore it suffered torments like a woman in travel, till it had given him up again.” Diva Mors is Coleridge’s phrase and appears in neither Hacket nor Chrysostom in this context, although the clear implication of such personification is present in both. In Coleridge’s annotated copy of Hacket in the BM there is a marginal note on the passage: “Most noticeable! See the influence of the surrounding myriotheism in the dea Mors!” See 4625 and n below. 4582 28.1 In pencil. Broxbourne and Waltham Cross are about sixteen miles from London in S.E. Herts, not far from Enfield. But local directories have provided no name to flesh out the W.P.Esq. 4583 28.2 On the inside front cover. The definition of the÷ sign was written in a different ink after the footnote to 4584 was on the page. chemically combined with=×: This line is in pencil, the deletion and the×in ink.×,the usual symbol for multiplication, is here used for a dynamic process yielding a product, i.e. for chemical combination; cf, e.g., 4799 and 5239. The entry is a description of the series of the earths in relation to the predominant power in each, so that

(silica) is shown as the earth in which the power of/(carbon)

predominates, while in lime) (nitrogen) predominates: see 4555f49 and n. Alumina and Magnesia are the earths corresponding to East and West in the Compass of Nature. They are both constituted, in polar fashion, around centrality, but with —that is, towards predominating powers in opposite directions from centrality the westerly and easterly powers. The earths are basic to a descriptive chemical classification of geological materials, in which silica and lime are particularly important for Werner and Steffens. Steffens’s geology is genetic, and Coleridge’s concluding sentence makes it clear that he is discussing the genetic relation of powers and earths; see also 4555 f49, 4653 and nn. 4584 28.3 The red pocket-book is N 27; it is no longer red, but brown except in the fold of the pencil holder; see CN III N 27 Gen N. “chemico-philosophical”. ταραξια κ’αταξiα: “confusion and disorder”. the last 28 sides: I.e. ff78–92; see entries 4585–4587. These entries therefore are datable post 16 July 1819; before that date this notebook had been used intermittently, with some pages, ff66v–67, 73v–75 at least, left blank (later filled with entries 4810, 5146, 5147, 5186, CN V 28.83); the location of this entry does not necessarily mean that all pages up to the last 28 sides were already filled. 4585 28.86 Another attempt (see 4584 and N27 Gen N) to put order of a sort in a notebook by separating the Miscellanea, and therefore, possibly a fairly early entry in this

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notebook. It may originally have had a specific limited purpose related to N 27. See N 28 Gen Note. vel cogitationum…: “whether of thoughts, leisure, or affairs”. 4586 28.100 This entry was on the page before 4587 was written there. The historical Somerled was Lord of the Isles, a famous chief of the Hebrides who invaded Scotland, leading an army against the young Malcolm IV. He was defeated and slain in 1159. So Pennant (see 4783n) I 172, 236 and Chalmers (4780) I 625–8 record. Possibly he was nicknamed Thor, but where, or where mentioned in a link with a Haroldson, has not been discovered. —Haroldson is elusive. 4587 28.99 The first sentence comes from an article by T.Edward Bowdich, “Account of the Climate, Natural Products, Arts, and Manufactures of the Kingdom of Ashantee and some of the Territories adjacent”: Phil Mag (July 1819) LIV 26–31. The name of the fruit and the information about De Marchais’s appear in a footnote. Coleridge was extracting a minute point out of a traveller’s general account of this part of Africa. f91 Dr Joseph Reade…: From another article from the same number of Phil Mag 48– 58. The “Hibernian perplexity” of style is as Coleridge described it. Two of the briefest sentences are: “In this experiment the changes of the corneal image were accompanied by simultaneous changes in the mind; therefore that, and that alone, must have produced the sensation…There is no inverted image ever painted on the retina”. Tilloch’s P.M.: Alexander Tilloch was the editor of Phil Mag. f91v Fox, of Falmouth…Ibid 72, “Alloys of Platinum”; Coleridge here used his own chemical symbols or “chlorine for Tin and Platinum i.e. combined with the metals…Tin combined with Platinum”. See App A and 4555. The French Chronometer: Ibid LIV 73–4, an article so entitled, describing a fifteenday automatic chronometer. Allizeau (of Paris): Ibid 74, under the heading “Geometrical Recreation”, he described invention of a new kind of toy, consisting of pieces of wood, to teach geometrical problems and “the first principles of architecture. Price 14 francs (11s 8d).” Coleridge thought of buying one for James Gillman, the elder of the Gillman sons (1808–77) later Vicar of Holy Trinity, Lambeth, and President of the Prudential Life Insurance Co. Cf his remarks on “wooden diagrams” in LS (CC) 173. The next paragraph appears ibid 73, under “Velocity of Sound”, and above it, the following paragraph on “Blasting Rocks”: Colonel Warnaghen, of the Braxils, has made an important discovery; he has ascertained that the sawdust of wood, especially of woods of the less harder sort, triples the force of the powder employed in blowing up rocks when mixed with it in equal parts. The Dust… ~: Coleridge’s symbols in his scheme mean “contrary to dilation”. f92 Thenartd’s new Liquid: Ibid 70–1; Coleridge turned back for a paragraph on “Oxygenated Water”: “It acts powerfully on oxide of silver: each drop let fall on it dry, causes an explosion, with an evolution of light if in a dark place”. 1.453: Specific gravity, Coleridge’s symbol; see App A. Monge’s Pyroligneous Acid: Ibid 69–70, “Pyroligneous Acid”, a paragraph claiming the discovery of a miraculous food preservative. On p 58 “Observations on the Means of

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Preserving Provisions and Goods. By Joseph MacSweeney, M.D.” suggests another process. sine die: “indefinitely”. 4588 28.101 The proper unmodified Dochmius: I.e. the five-syllable foot, basically of the form -----, as Coleridge exemplified it. It was capable of at least nineteen modifications as used in Greek drama. antipastus hypercatalecticus: I.e. an antipast (described among the metres in CN II 2224 f95, and CN III 4214, an iambus and a trochee) plus an extra syllable. 4589 28.37 The heading is Coleridge’s: “Composed by divine power; I have seen [him] non-composed by the power of wine.” The sonnet is Charles Lamb’s and is in his holograph. Entitled At Cambridge it was first published in The Examiner for Sunday 29 and Monday 30 Aug 1819, and first collected in Lamb’s Album Verses (1830) 34. There are minor differences in punctuation here from the Examiner and also from Album Verses. Lamb possibly called on Coleridge and wrote this in the notebook on his return from Cambridge in mid-Aug 1819; in Oxford quadrangles he “walked gowned”, Hazlitt said. As early as Sept 1820 Hazlitt silently borrowed Lamb’s own phrase for himself. Table Talk No III “On the Conversation of Authors”: London Magazine (il 261) H Works XII 42. 4590 24.8 In AP 293. This entry is a postscript to an earlier one, CN II 3014, and is quoted there in the note. 2 Sept. 1819. Ramsgate’. The first of several autumnal visits to Ramsgate; see CL IV 946–7. the above poem: Canzone XVIII of Dante’s Rime which he had transcribed on ƒƒ4−6 of this notebook; see CN II 3014n. universal significance…in addition to the specific meaning: Cf “Poetry is essentially ideal”: Chap XVII BL (CC) II 45; and “the ideal consists in the happy balance of the generic with the individual. The former makes the character representative and symbolical, therefore instructive; because, mutatis mutandis, it is applicable to whole classes of men. The latter gives it living interest; for nothing lives or is real, but as definite and individual.” Chap XXIII BL (CC) II 214–15. Mr Wade of Bristol: Josiah Wade; in addition to CN II 3014n, see CN III 4018n, 4193 and n, 4210n, 4218n. 4591 24.69 theletic: Not in OED; Jeremy Bentham’s Ontology (1813–21) is cited for thelematic, “pertaining to the will; voluntary”; see below, Thelematoid. Producents: “Rare”, OED citing Coleridge for an adjectival use in AR (1861 ed of DC p 138); the word is not, however, in any edition published in Coleridge’s lifetime. OED cites also a substantive use in LR IV 52, a marginal note on Luther. f35v tota et omnis et nullo modo pars in non toto: “complete and whole and in no way a part in what is not a whole”. On the human Will as necessarily part of a larger energy or dynamic; see e.g. 5243. 4592 24.3 Lackington’s Cat: Lackington, Hughes, Harding, Mavor, and Jones’s General Catalogue of Books, in the Ancient and Modern Languages, and Various Classes of Literature For the Year 1819 lists as No 20571 the Bruining volume, “sewed, 2s. 6d. Groningæ. 1815.” There is no copy of this work on Mesmerism before Mesmer in the BM nor does the title appear in the Mesmer bibliography attached to the life of Mesmer

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by M.L.Goldsmith (1934). Did Coleridge search for it or notice it because he had seen a review of it in Archiv für den thierischen Magnetismus I (1817) 180–8? For Coleridge’s references to this publication see 4512 above, and 4809 below. 4593 29.13 The entry is compressed into a vertical space left beside 29.11 (CN III 4207), and it avoids 29.12 (CN III 4209) already on the page. On 28 September 1819 Coleridge was back in highgate inquiring of his friends George Caldwell and Francis Wrangham to ask their advice and help for Derwent, “at what College should I enter him, with the best chance of exhibition or scholarship at present”. Someone advised St John’s [Cambridge] but “next to Jesus my own wishes point to Trinity”. CL IV 951. Coleridge had for some time been thinking of Cambridge for Derwent, and in July 1817 J.H.Frere had offered his influence (CL III 755); but the details became more specific in 1819. See also HC Letters (1936) 21,30 where Derwent is described as “indifferent as to Oxford or Cambridge” and it appears that before Jan 1820 Coleridge had been making “arrangements” for him. From the autumn of 1817 to Dec 1819 Derwent was tutor to the Hopwoods family. In May 1820 he was entered at St John’s, Cambridge. See also 4937n. 4594 21½.72 These notes on Luther’s Table Talk may be dated roughly 1819, from entries nearby (4606, 4609) and from the fact that Coleridge borrowed the Colloquia Mensalia from Lamb in 1819. The treatment of Luther in the philosophical lectures does not suggest a reading before that time. The Devil (saith Luther)…: “Of the Divel’s Work” in Chap XXXV Colloquia Mensalia tr Henrie Bell (1652) 383. Coleridge in this entry used Lamb’s copy of this edition. He annotated this and it is now in the BM. In those notes he increased the noisiness of the Devil by adding strange knockings and noises, clattering, of old times and old houses, and grumbling and chattering. St Austin writeth…: Colloquia (1652) 385 “Of the punishment of the Ungodlie”. Coleridge here transcribed the whole section. Schelling’s Correspondent. MAGN[etiser].: In the Jahrbücher der Medicin als Wissenschaft ed A.F.Marcus and F.W.J.Schelling (see CN in 3764n) K.E.Schelling described correspondence with a magnetiser, Johann A.Schmidt of Vienna, a physician who provided him with reports of specific instances of “so-called visions” (II i 30–46). The hint of Undina: Luther Colloquia 386 tells “How the Divel can deceiv people, and beget Children”, the story of a ghost-wife who returned and bore children to her noble lord but disappeared as suddenly as she came. The page reference establishes Coleridge’s use in these entries of the 1652 edition. Luther (387) refers also to the “Nix in the water…who begetteth Divels Children”. Undina: Undine, the romance by F.H.K.de la Motte Fouqué, Coleridge read in German and in an English translation. George Soane’s translation (1818) reprinted in Philadelphia (1824) was given to Coleridge’s daughter, Sara, and may have been the one used by Coleridge also (BM C.132 c.9). He praised the original very highly but thought the translation inferior; see TT 31 May 1830 and n, also CL V III where in a letter of 20 Oct 1820 to Edward Copleston he referred to Luther’s account of the fable. Cogitations of the Understanding: “How wee ought to carrie our selvs in time of Tribulation” Colloquia 388. Coleridge, pleased to find that Luther, like himself, was acutely aware of depressing conflict in motivation, wrote a marginal note on this passage; in CM under Luther.

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f36v Cerberus: “The Hellish-hound…in Greek is called Cerberus, in Hebrew, Scorphur” Colloquia 389. “The Magistrate…”: Colloquia 390 Chap XXXVI cf Witchcraft § 2, also an annotated passage. the natural good sense of Luther. The paragraph is largely based on Luther Colloquia 381, “That the Devil may be driven away by ridiculous contemning and jeering”. Coleridge supplied shouting Texts at him and pelting him for Luther’s “uttering”, but substituted for Luther’s “when hee [the Devil] intended to Burthen my Conscience”, υexing my faith…Conscience. The most interesting variant from Luther at this point is Coleridge’s Devil saying I have recorded thy sins in my register for Luther’s statement to the Devil “I have Recorded my sins in thy Register”; what follows down to Sancte Satan appears to be Coleridge’s addition in a Lutheran mode. f37v Shavelings: Tonsured ecclesiastics. Sancte Satan! ora pro me: Colloquia 394: “Holy Satan! Pray for me!” Quia est…contemptum sui: Colloquia 381: “Because he is a proud Spirit, and cannot bear contempt of himself.” But better it were…hid: Colloquia 389: “How wee ought to carrie our selvs in time of Tribulation”. Coleridge’s marginal notes here show a deep personal agreement with Luther on this passage, which he marked “Sublime!” and on the value of the Psalms as a form of prayer. “N.B.Expertus credo—S.T.C. 19 Aug. 1826. I have learnt to interpret for myself the imprecatory verses of the Psalmist of my inward & spiritual enemies, the old Adam, and all his corrupt menials—& thus I am no longer as I used to be, stopped or scandalized by such passages, as vindictive and anti-christian.” f38 “We should have no dealing…bitterness”: Chap XXXVIII “Cf Luther’s Adversaries that wrote against him”: Colloquia 410. Applied to Jeffrey & Hazlitt: See CN III 4323 and n, and CL IV 668–70 and nn; also CL V 475 for a later reference to their hostility. Nullus et Nemo…sacco: Luther Chap XLIV “Of Sectaries and Seducers” Colloquia 432 used the phrase in attacking Erasmus: “No one and Nobody bite each other in a sack”. On 16 August 1819 “the battle of Peterloo” had taken place—the use of troops as well as constabulary to quell a reformist demonstration in St Peter’s Fields, Manchester. Orator Henry Hunt was arrested and imprisoned for over two years, and though John Watson does not seem to have been personally prominent, this would recall the earlier demonstration in 1816 at Spa Fields when the platform rivalry between Hunt and Watson became a public joke. Yet, owing to brainier men like Cobbett, the often misplaced energies of Hunt and Watson did not seriously block the movement for political reform. See also 4700. Swill and Quaff: Coleridge’s adaptation of Luther’s “Grickle” and “Jeckle” Colloquia 291–2. Chap XL “Of the Papist’s Fasting”, closes with, “these poor fasting Brethren, they grew so pale and wan, that they were like to fierie Angels”, and Chap LXXIX “Of Drunkenness” quotes Tacitus on how the Germans would shamelessly “drink and swill” for a day at a time. Colloquia 527. A Friar…: “on the latrine reading the Canon of the Hours—to whom the Devil saying, A ‘Monk ought not to read the Prime on the latrine’, the Friar answered

‘I purge my belly And worship almighty God: To you what is

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below To almighty God what is above.’ ” 4595 21½.73 Sydenham’s Principia: Thomas Sydenham’s Opera universa (Leyden 1726), Gillman’s copy, was in the Gillman SC (388); see also 5201 and n. Thomas Sydenham (1624–89), perhaps the first really famous English physician, noted for his unorthodox cures, often infuriating to patients and professional colleagues, was strikingly modern in many of his observations and general principles. He contributed especially to the diagnosis and treatment of smallpox, hysteria, and gout, tried to classify diseases according to type, and was interested in multiple factors in illness. Coleridge undoubtedly saw him as a typical creative imagination in contrast to the rigid literalists of his own and many other professions. 4596 21½. 74 Answerers of Burke: Such as Thomas Paine Rights of Man; Being an answer to Mr Burke’s Attack on the French Revolution (1791), and James Mackintosh in Vindiciae Gallicae: Defence of the French Revolution and its English Admirers, against the Accusations of the Right Hon. Edmund Burke; both works made frequent criticism of the violence of Burke’s language. Juno’s who conceive Mars at the very smell of a Flower. Ovid in Fasti 5. 235–59 foll tells how Mars was born to Juno without the assistance of her husband Jupiter, because Juno persuaded Flora, Queen of Flowers, to touch her bosom with a magic flower so that she conceived Mars, a retaliation against Jupiter for having his daughter Minerva without her aid. 4597 21½.75 AP 228–9 var. The entry expands the theme recurrent in Coleridge’s prose of truth cloathed…for the Vulgar; cf e.g. Lects 1795 (CC) 353–5; The Friend (CC) I 209–10; LS (CC) 148n. 4598 21¼.76 Printed in “Omniana 1809–16”: LR I 341. Probably a less impersonal judgement than might appear; cf a Vol v entry (9 Sept 1830) in N 46 f21, quoted in Coburn SC Imagination 13. 4599 21½.77 Of Antony, the Monk, and his Compeers: Luther (see above 4594 and n) described “Macarius Antonius and Benedictus …with their munckerie” in Chap XXIX “Of the Books of the Fathers of the Church” Colloquia (1652) 351, a passage Coleridge annotated; it is Satan that “falleth from the matter and goeth the wrong waie to the wood” 352. f39v The fable of the two goats comes from Chap LIII “Of Discord” 469 var. For the last sentence of this paragraph Luther has “Even so people should rather endure to bee trod with feet, then to fall at debate and discord one with another.” Luther’s Excuse of Cursing: Based again on Colloquia 469, but more epigrammatic than Luther’s paragraph. The reference to Lessing could be to the broad moral of Nathan der Weise though this epigram has not been found there. Cf the same point made without reference to Luther or Lessing in Chap VII BL (CC): “man may perchance determine what is a heresy; but God only can know who is a heretic”. I 122. Luther himself taught at last the true christian doctrine of the Sacrament: Chap LXXX, with the running head, “Luther’s last discourses” Colloquia 529. “In the Articles concerning the Trinitie, the Incarnation of the Son of God, the Sacraments, wee must not look according to humane reason: for the judgment of God and man are divers things: but wee must think of his Word, which doth declare his Power and goodness; wee ought to

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commit the same unto God, hee will direct it well. Christus est spiritualiter in Sacramentis. Christ is spiritually in the Sacraments. But how, and after what manner, Hoc non est nostrûm perscutari, wee ought not search.” Rem credimus: modum nescimus: “We know the fact; we do not know the manner.” Untraced. In an annotation on Donne, on LXXX Sermons (1640) 34 E Coleridge said “I have ever felt, and for many years thought that this…is but a poor evasion”. Quote the passage respecting Copernicus, collate with Sir T. Brown’s: In Colloquia Chap LXX 503: “I am now advertised that a new Astrologer is risen, who presumeth to prove that the earth moveth and goeth about, non the Firmament the Sun, Moon, or the Stars, like as when one sitteth in a Coach or in a Ship and is moved, thinketh hee sitteth still and resteth, but the earth and trees go, run and move themselvs…. This foole will turn the whole Art of Astronomie upside-down, but the Scripture sheweth and teacheth him another Lesson, where Joshua commanded the Sun to stand still, and not the earth.” In his copy Coleridge wrote opposite this passage: “A similar but still more intolerant and contemptuous anathema of the Copernican System in Sir T.Brown, almost two centuries later than Luther”. In Pseudodoxia Epidemica Bk VII Chap XVIII, in the edition Coleridge used earlier (CN III 4366 and n), Browne refers to the anecdote of “Aeschilus, whose balde pate was mistaken for a rock, and so was brained by a Tortoise which an Eagle let fall upon it. Certainly it was a very great mistake in the perspicacity of that Animall, and some men critically disposed would from hence confute the opinion of Copernicus; never conceiving how the motion of the earth below, should not wave him from a knock perpendicularly directed from a body in the ayre above”. The printed marginal gloss on this reads: “An argument or instance against the motion of the earth”. Coleridge evidently did not collate these passages, if these are the ones to which he refers. Earlier (in Bk VI Chap V) Browne is less negative about “the hypothesis of Copernicus, affirming the Earth to move, and the Sun to stand still…”; he is at least noncommittal. Pseudodoxia (1659) 250–1. 4600 21½.78 Again from Luther’s Colloquia Chap XIII 223 var; Coleridge writes penalty for the “pain and punishment” of his edition. 4601 21½.79 Tommy, Jacky…: An entry possibly prompted by Luther’s Colloquia where Luther refers (169) to Adam as “the Divel’s instrument, yea, his Jakes”. 4602 21½.80 Cantilena: In Latin, an often-repeated song or refrain. sanies: Thin putrous serum and blood. supernatant: See CN III 3569 and n. On the main issue here one recalls disagreements with WW, e.g., Coleridge’s avowed “scepticism concerning the desirable influences of low and rustic life in and for itself’, and that where the necessary prerequisites to it are wanting, “the mind contracts and hardens by want of stimulants, and the man becomes selfish, sensual, gross, and hardhearted”. Chap XVII BL (CC) II 45. 4603 21½.81 On Eichhorn see CN III 4307n. Although Coleridge had already annotated much of Eichhorn by 28 Mar 1819 (see the letter to DC CL IV 929) he returned to these books as reference works throughout the 1820’s for many problems of biblical origins, composition, and authenticity. serviceable Note ending p. 600: The note is written in Eichhorn NT (Coleridge’s own copy designated in CM Copy A) I 597–600, “Glaubwürdigkeit des Lukas”. Brushing

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aside the patristic theory that Luke’s gospel may be validated by Paul’s reference to it in Rom 2:16, Eichhorn argued that its validity must be judged on the basis of Luke’s sources and Luke’s discrimination among them. Coleridge’s note reads: Even Eichhorn, the best of the historical Critics among Theologians, presumes too much on the truth of the notion, that the biography of Jesus formed the whole or principal part of the Apostolical Preaching—too little on the share which the divine Philosophy, the revealed Religion itself had—the everlasting Gospel that was from the Beginning, the Christ that was even in the Wilderness. St Paul scarce ever refers to historical facts but in confirmation or exemplification of some doctrine, as in his account of the Lord’s Supper and the Resurrection—no where, I think, to any particular miracle. They who had received this doctrine, did not need them—they believed them a fortiori. Those who refused the doctrines would either deny the facts or account for them according to the general fancies of their age. ex. gr. of magic or of connate δυναµείς [powers] as those of our Greatrakes or Greatorix and others. res ipsissimëity: “the thing-itself-ness”. f40v Aristean Fable of the 70 Translators: Eichhorn AT I 313–14, summarized as “Fabel” the Letter of Aristeas (c 200 B.C.–A.D. 30), which told the story of the (unmiraculous) translation of the Pentateuch by 72 translators summoned to Alexandria by Ptolemy Philadelphus. Eichhorn goes on to give a later version of the story, from Justin Martyr, in which the translators, although locked up in separate cells, produced 72 identical Greek versions of the OT.Later the number became 70. Hence the title Septuagint for the Greek OT. Cf 4869 and n. convey their opinion, in a circle: I.e. because the Scriptures were infallible, the statements therein that they were inspired (e.g. 2 Tim 3:16) were inspired; see 4615, 5371 f5v and nn. f41 defects charged by Worldlings…: E.g. Thomas Paine in The Age of Reason. In a marginal note on Eichhorn NT I 634 Coleridge objected to similar views; cf also 4706 and n. Gnomαι: “Proverbs”. gnomonic Poems of the Greeks & Romans: E.g. of Theognis, Varro and Horace. 4604 21½.82 The first sentence, f4I, may have been the last written. If so, he went back to a small space on the leaf preceding the entry proper, beginning on f41v. This looks like the most reasonable interpretation of the MS. f41v The Egyptian Naturalists . . . believed: An illustration frequently used by Coleridge; see e.g. CN III 4418 f11. rudis indigestaque moles: Ovid Metamorphoses 1.7: “a rough unordered mass of things”. Tr F.J.Miller (LCL 2 vols 1916) I 3. υis plastica: “plastic force”; see The Friend (CC) I 493 fn. See also plastic life (5150), plastic appetence (5235), plastic Instinct (5177), plastic Moulds (4746). Fiat: See CN III 4418 ff14v–15. Lucific plusquam-Sampsonian’. “more than Samsonian” (Coleridge regularly writes Sampson).

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Death, which is but the Life of a lower order of Natural Power: Cf CN III 4434 and n. f42 the co- if not the pre-existence of the Heart: Cf 5171 and n on evidence for a heart, however rudimentary, even in lower forms of life. in reos…insolentes: “against those guilty of high treason against her, rebels, poisoners, heretics, the insolent”. Carnifices: “Executioners”. f42v υita non υita…alieno: “a life that is no life, given by another’s will”. On galvanism see 4639 and n. the Tadpole in its Metamorphosis: QJSLA XIX (July 1825) reviewed a recent work by Sir Everard Home Observations on the Changes the Ovum of the Frog undergoes during the Formation of the Tadpole. The reviewer described (295) how, according to Home, the brain and spinal marrow in cold-blooded as well as hot-blooded animals, are first discerned, then the heart and other viscera. Coleridge may have enjoyed noticing this description as supporting vitalist theories. Hartleyan &c Doctrine of Self-love: E.g. cf Observations on Man (Pt II) Chap Iv Sect III: “However all these things mortify pride, and the refined self-interest; lead, or even compel, men to resign all to God; and so advance them to a more pure, disinterested, and permanent love of God”. (1791) I 470. See also CN III 3907 and n. Written in pencil vertically up the outer margin. Priestleyan Education from Selfishness to Virtue: In his Miscellaneous Observations relating to Education § XI “Of Instruction in the Principles of Morals and Religion” Priestley says: “A child has no love or affection for any person whatever, till he has felt their importance to himself… and by degrees…he loves others without any regard to himself”. (1788) 103. With this theory of developing Self-love, cf Coleridge’s comments on the Moravian doctrine of the instantaneity of the New Birth in 5240 f28. 4605 21½.83 In AP 276–9 this entry is presented var as two, but Coleridge’s “n.b. begin [underlined] at “Save only—” suggests that the first paragraph preceding this instruction was to be inserted later (it is not deleted), possibly at the end of the entry. The paragraph standing first in 4604, which was possibly a later insertion, may have been intended to link the two discussions together. The revisions, emphases, and dialogue style convey an impression that Coleridge was here preparing for dictation, or more systematic writing, or possibly for discussion with his Thursday evening class. Spirits that peep, and mutter. Isaiah 8:19. f43 moe: mow (var). OED. Plans of teaching the Deaf & Dumb have been invented: In 1819 John P.Arrowsmith’s The Art of Instructing the Infant Deaf and Dumb indicated public interest at that time in institutions for the Deaf and Dumb. Thomas Braidwood’s resignation from the Birmingham Deaf and Dumb Institution, announced in the Gentleman’s Magazine for Nov 1819 (Vol LXXXIX 452–3), included an offer to train a successor in the educational methods introduced by his father, who had a famous school for the deaf and dumb in Edinburgh. On 25 May 1819 the Courier carried a dramatic account of a large London meeting, under royal patronage, on the occasion of the anniversary of the Asylum for the Deaf and Dumb founded in 1792.

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There was some controversy at the time as to whether deaf mutes should be educated separately or with other children. Coleridge may have seen accounts of early methods of which it was said that the children’s concepts, being confined to visible objects and sensations, were few, and that abstract or figurative language was impossible to them. Hence Coleridge’s jest at the expense of superstitionists. Homines sumus…alienum: The well-known tag, adapted from Terence (Heautontimorumenos I 25): “We are human beings, and nothing human is indifferent/alien to us.” Cf CN II 2123 and n. f43v Pietists…Mystics: Boehme? George Fox? Oι, Oι, παπαι & c: Exclamations of grief, pain, etc, as Coleridge implies, especially frequent in Greek tragedy. as in a night mair…you are forced to believe: Coleridge writes with authority; see e.g. CN I 1619, 1649; CN II 2468 and n; CN III 3322 and particularly III 4046 and nn. During the years of ill health…I saw a host of Apparitions: The past tense is support for a date c Oct 1819 for this and the succeeding entries. On his apparitions, seen and heard, see TT May 1823. You according to your own: [account?]. f44 Superstitionist: Coleridge below plays on the roots of the word. nihil super stare: “there is nothing standing above”. ast superstitit aliquid…non apparet [?(ςς/55/§)]: “but there is something above. There is a standing above of something which is not apparent in the external, that is, in the apparent” The figures or letters in parenthesis are puzzling graphically—two Greek letters or ligatured twice, the number 55, or C’s paragraph or section sign are equally plausible readings—and from lack of any known context in source material, all are meaningless textually. nothing more than a brain-image…in apparenti non apparet: Is Coleridge here taking issue with Berkeley? Cf the first of the Three Dialogues between Hylas and Philonous: “HYLAS: I must own Philonous, those colours are not really in the clouds as they seem to be at this distance. They are only apparent colours. PHILONOUS: Apparent call you them? how shall we distinguish these apparent colours from real? HYLAS: Very easily. Those are to be thought apparent, which appearing only at a distance, vanish upon a nearer approach.” Works ed A.A. Luce and T.E.Jessop (1948–53) II, 184. outness: Coleridge considered it Berkeley’s word; see CN III 3325, and in this volume 5281 and nn. For a related discussion and phraseology see TT 3 Jan 1823, where again Berkeley is referred to in this context. 4606 21½.84 In AP var down to nearer to 68. Coleridge was born 21 October 1772, but at least as early as 1801 he put his birth a day earlier (CN I 997) and was given to advancing the clock against himself; see also CN I 1252, II 2237, 2703. The only record among Coleridge’s admission papers to Christ’s Hospital is of the date of his baptism, 30 December 1772. At this 20 Oct 1819 date therefore Coleridge has made himself two years and one day too old. Mrs C, who is older: Sarah Fricker was born in 1770.

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Miss Bullock: Miss Elizabeth Bullock, sister of Margaret, Mrs [James] Milne, in Highgate; friendly neighbours from earliest days there. CL V 186. For “Miss B” see also CL IV 936 and V 4211. Williams: J.H.B.Williams, Gillman’s assistant. A long letter to him, dated “Oct 20th 1819–my 49th Birthday” does not fully clarify what appeared snakelike in Williams towards Gillman, but he seems to have been demanding more salary under threat of setting up in partnership with some other surgeon, possibly a competitor. CL IV 957–62. A gift copy of Sibylline Leaves (1817) inscribed to him was on sale in Valparaiso, Indiana, in 1978. 4607 21½.85 Was the first snow a subject for comment for a Devonshire man? Cf CN I 997. 4608 21½.86 AP 295 var; EHC has added to this entry the date attached to 4606 above in the MS. Cf CN I 882. There are charming references to Henry Gillman as a young conchologist in Sept 1816; CL IV 682, 684. Not in OED; the coined noun, “shell-seeking” is by the alteration of sy turned into an adjective. 4609 21½.87 Entered (with modifications) a second time in the notebooks, from Sir Walter Ralegh History of the World; see CN II 3085 and n. 4610 21½.88 Milton versus Salmasius: Milton’s first Defensio pro populo Anglicano (1651) was in reply to Claudius Salmasius Defensio regia pro Carolo I; a Second Defence (1654) was translated in 1816 by Coleridge’s friend, Francis Wrangham, and printed in his Scraps (1816) of which one of the fifty copies was presented by the author to Coleridge and annotated by him (Green SC 846). The translation appeared also in Wrangham’s Sermons, dissertations, translations, including…Miltons Defensio Secunda (3 vols 1816) III 9–199. Whether the Latin phrase here, “the latter barks, the former roars”, was coined or quoted by Coleridge has not been discovered. Did he think of it as he read Webster? See the work referred to in the next entry, where Webster’s “Epistle Dedicatory” refers to controversies “when the whole giddy Troop of barking Dogs, and ravenous Wolves, did labour to devour me”. But barking, roaring, howling, bawling, and the like are frequent accusations in the Second Defence, though not precisely in Coleridge’s phrase. 4611 21½89 The first two sentences in English (f44v) are in AP 279–80. The entry is made up of running comments on and around John Webster The Displaying of Supposed Witchcraft (1677); Coleridge’s annotated copy is in the BM. Unlike the reading of Luther’s Table Talk reflected in entries 4594–4600 which show changes in pen, ink, slope of writing, suggesting more broken sessions with that folio, this entry is neater and more uniformly written, probably at a desk. Ille υeritatis…: The quotation and a shoulder-note reference to St Gregory I Homiliae appear on p 2 of Webster. Tr: “The defender of the truth should be a man who when he knows what is right is not afraid, and does not blush, to speak out”. The old Law of England…living truth: One notes that in 4599 f29v C had been thinking about Sir Thomas Browne, and referring to a small collection of his works which included Urn-Burial but actually here again he is jotting down and adding to another bit of Webster. Cf Webster’s attack on Casaubon, “a sworn Witchmonger”, for his charges in his life of Dr Dees, made after Dees’s death. Casaubon, Webster said (8):

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“cannot but allow of the Law that doth punish them for digging up the bones of the dead, to use them to Superstition or Sorcery; what may he then think the World may judge him guilty of, for uncovering the Dormitories of the deceased, not to abuse their bones, but to throw their Souls into the deepest pit of Hell?” f45 Luke, 6:26: Webster (13) quoted and gave the reference to the verse: “And woe unto you, when all men shall speak well of you: for so did their fathers to the False Prophets.” The Quakers…by Baxter. In his autobiography Richard Baxter wrote Bk I Pt II § 431: And here the Fanaticks called Quakers did greatly relieve the sober People for a time: for they were so resolute, and gloried in their Constancy and Sufferings, that they assembled openly (at the Bull and Mouth near Aldersgate) and were dragged away daily to the Common Jail; and yet desisted not, but the rest came the next day nevertheless: So that the Jail at Newgate was filled with them. Abundance of them died in Prison, and yet they continued their Assemblies still! Reliquiae Baxterianae (1696) 436. See CN III 4459 and n, also 5246 and n. “If we consider…itself”: Loc cit var. In the first sentence Coleridge added state and circumstances. The second sentence appears to be Coleridge’s addition also carrying on more or less in Webster’s style. The remainder of this paragraph is Webster. It is worth noticing that in time Coleridge would scarcely know what was owing to Webster and what to himself in this entry. The difficulty and rarity of love and respect for truth was frequently a subject in Coleridge’s own works. f45v Tertullian & others cited by Lessing: I.e. in Anti-Goeze Chap III Tertullian is quoted “ut fides, habendo tentationem, haberet etiam probationem” (“that faith by being tested may also be confirmed”) and “vane et inconsiderate hoc ipso scandalizantur, quod tantum haereses valeant …nihil valebunt si illa tantum valere, non mireris” (“foolishly and thoughtlessly are they scandalized by the power of heresies,…the heresies will have no power if you do not marvel that they have such power”). Lessing Sämmtliche Schriften (30 vols Berlin 1796) VI 194–5; see CN I 377 and n. On Anti-Goeze see The Friend (CC) I 34n. Si de υeritate…relinquatur: Webster (16) quoted and gave the incorrect reference to Augustine in the margin; the passage comes from St Gregory the Great, Homiliae in Ezechielem I vii (Migne PL LXXVI 842): Tr: “If a scandal follows from truth, it is better for scandal to be allowed than for truth to be abandoned”. Naturæ ignari…: From Jean Baptiste Van Helmont as quoted by Webster (17), a page annotated 27 Oct 1819 by Coleridge. Webster was attacking witch-mongering, whether vulgar or learned, for attributing to magic and deviltry many “wonderful effects…if they did not themselves understand their causes”, and brings in “the learned Philosopher and Physician” in support, giving as usual a reference in the margin. The p. 597 Coleridge cites (after Webster) fits Helmont’s De injectis materialibus: Ortus medicinae (Amsterdam 1648). Coleridge altered and added to Webster’s quotation from Van Helmont, substituting the vivifying libris solis…legebant for Webster’s “per lectionem librorum” and adding υel a lectionibus suis alienum sonat. Tr: “Those who are ignorant of Nature [Coleridge adds: having learned about Nature by the reading of books alone,

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as one might read tales about the Emperor of China or some Tartar chief], lay claim to intimate knowledge of the secrets of Nature [Webster: by the reading of books]; what they have not observed, however [Coleridge adds: or what conflicts with their reading] they assume to be either impossible or untrue, or the work of witchcraft and the devil.” Nam et omni…: Quoted var from Webster 18, where the reference to Augustine’s City of God x is in the margin; Coleridge has inserted υiribus autem praeter υisum effecta; Webster has altered the sentence order. Tr: “For man is greater even than any miracle performed by man’s agency. No matter how cheap the natural marvels, that we can see, have come to be held because they are always before us, yet, whenever we contemplate them with the eye of wisdom, we see that they are greater marvels than the least familiar and rarest of miracles.” Augustine De Civitate Dei x 12 tr David S.Wiesen (Vol III LCL 7 vols 1957–). Webster…the whole §.1. of Chap. II: Chapter II, which attempted to define witches and witchcraft according to various writers, is introduced by the following paragraph (19–20): Those that are Masters in Ethicks teach us, that every Vertue hath on either side one Vice in the extreme, and that Vertue only consists in the mean, which how hard that mean is to be kept in any thing, the Writings and Actions of the most Men do sufficiently inform us. This is manifest, that not many years ago the truth of Philosophy lay inchained in the Prisons of the Schools, who thought there was no proficiency to be made therein, but only in their Logical and Systematical ways: so that (in a manner) all liberty was taken away both in writing and speaking, and nothing was to be allowed of that had not the Seal of Academick Sanction. And now when Philosophy hath gotten its freedom, to expatiate through the whole Sphere of Nature, by all sorts of inquiries and tryals, to compleat a perfect History of Nature, some are on the other hand grown so rigid and peremptory, that they will condemn all things that have not past the test of Experiment, or conduce not directly to that very point, and so would totally demolish that part of Academick and Formal Learning that teacheth men Method and the way of Logical procedure in writing of Controversies, and handling of Disputes. Whereas what is more necessary and commendable for those that treat of any controverted point in Writing or in other Disputations, than a clear and perspicuous Method, a right and exact stating of the Question in doubt, defining or describing the terms that are or may be equivocal, and dividing the whole into its due and genuine parts, distinguishing of things one from another, limiting things that are too general, and explaining of every thing that is doubtful? Those that would totally take away this so profitable and excellent a part of Learning, are not of my judgment, nor can be excused for having run into that extreme that is extremely condemnable. Let Experimental Philosophy have its place and due honour; and let also the Logical, Methodical, and Formal ways of the Academies have its due praise and commendation, as

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being both exceedingly profitable, though in different respects; otherwise, in writing and arguing, nothing but disorder and confusion will bear sway. Bacon’s…Lock: The precise reference in Bacon is uncertain because Bacon repeatedly stressed the need for data and experiment as methods of discovering knowledge, as opposed to mechanistic hypotheses. In An Essay concerning Human Understanding Locke’s denunciations of scholastic logic and preference for geometric over verbal demonstrations (e.g. in Bk IV) seemed to Coleridge no doubt to press for visual as against intellectual and ideal signs as evidence. What Locke called “natural philosophy” he restricted to observation and the factual, but unlike Bacon he also made use of the corpuscular hypothesis and so comes in for greater scorn here. f76 The Miracle of the Blind Man: Webster (51) discussed this miracle, using it to differentiate among Christ’s miracles. He refers to John 9:1– 3; see 4854 f52. Coleridge found verses 6 and 7 more to his allegorical purpose, whether from reading the chapter, or his memory, or Webster later at 139, which he annotated: When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay. And said unto him, Go, wash in the pool of Siloam, (which is by interpretation Sent.) He went his way therefore, and washed, and came seeing. το προπαιδευτιον: An expression common with Coleridge, in English as well as Greek, “the introductory training”; see below 5123 f46v Believe (says Augustine)…: Cf CN III 3888 and n. all faith begins in a predisposition, analogous to instinct: See below 4692 ff 21–21v. vital air, which the particular Will breathes…the first disposition to breathe…the power of drawing the Breath: Coleridge, often used the breath and breathing as metaphor or illustration; see 4613 and 4689 and nn. “in us both to will and to do”: Phil 2.13. prevenient Grace: Used in The Friend (CC) I 433; cf prevenient Spirit in 5249 f34v. την κολυοβηθραν: κολνµβηθραν: AV “the pool” of Siloam John 9:7. Coleridge stresses the secondary meaning of an enclosed piece of water, a reservoir; the primary meaning being a pool used for swimming or bathing. “he went his way…and he came seeing”; John 9:7. the first act of the Infant…at the Mothers breast: See on recurrences of this image, particularly in the notebooks, CN II 2352, 3107 and nn; also CN I 838, 867, 924 and nn. The cupping machine recalls Quarles’s Emblem VIII from Bk II of his Emblems Divine and Moral, and the accompanying plate; see 4975, 4981 and nn. not only a salve: See 4854 f55 fn. the reservoir of the Sent: I.e. Siloam; see 4612. 4612 21½.90 the active Substantive of the Messiah: From the Hebrew form, “mashiyah”, which is both active and passive, Anointer and Anointed, in Latin distinguished as Unctor and Unctus. the Siloam: the Latin word for “sent” in John 9:7 is “missus”; see 4611 f46v.

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sic ut patris…demissus: “sent down equally in the father’s and his own right and name”. 4613 21½.91 AP 284 var. “Alas! Alas! Alas!” Mrs Gillman wrote below this entry, which was applied personally and expanded in a letter of Nov 1819 to “the Author of Peter’s Letters to his Kinsfolk”, J.G.Lockhart. CL IV 966. See also 4689. Coleridge’s frequent personal identification with birds is discussed in CN III 3314n. His recurrent references to breathing (see e.g. 4611 f46v) remind one that he was asthmatic. 461421½.92 AP 284. Was Walter de la Mare, a reader of AP, influenced by this note, in his poem “The Veil”? Of whom among the celebrated anonymous was Coleridge thinking? He early detected Scott, long before Scott’s anonymity was publicly broken at a dinner in February 1827 when Scott admitted authorship of the Waverley novels. 4615 21½.93 defences of Xtnty. See 5158 and n. the stickling for Daniel: From Newton onwards, Daniel and Revelation became foundation stones for those theologians who used the time prophecies in them to argue the physical “Second Coming of Christ”. See 4912 and n. Coleridge’s view that Daniel was a local political tract of the time of Antiochus Epiphanes appears in an annotation on Eichhorn AT III 388 in CM; also in 5287 and n. Dodwell & Bentley: Henry Dodwell Sr (1641–1711) for his Dissertationes in Irenaeum (1695) and Richard Bentley (CN I 312) for his Proposals for Printing a New Edition of the Greek Testament (1721), and for his doubts on Daniel and Revelation, were widely attacked; see e.g. Biographia Britannica (1778–93) II 45, 231 and v 323. C is true…D. prophesied of him: In Matt 24:15–16 Jesus refers to “Daniel the prophet”, and among the literalists Daniel was used in contending that Jesus was the Messiah. See 4912n. 4616 29.26 This is written on the right-hand half of the page, a vertical line having been drawn to mark off a table of tenses for a Greek Grammar (CN III 4210 and n). Abstine a fabis: “Abstain from beans” (κυάµων απεχεσθε), the wellknown phrase is referred to in the first edition of TT where HNC quotes De Quincey on Coleridge’s conversation at Poole’s dinner table in 1807; Q accused STC of having stolen an explanation of this taboo against beans from “a German author”. HNC referred to Lucian, but see also Plutarch, in the Moralia, “The Education of Children” 12E. (Undoubtedly it was quoted by many Germans, and others.) “‘Abstain from Beans’ means that a man should keep out of politics, for beans were used in earlier times for voting upon the removal of magistrates from office.” Tr E.C.Babbitt (LCL 15 vols 1927) I 61. See also T.Browne Pseudodoxia Epidemica, etc.: Works 5A in CM I. αγονατον: “without knees” (animals), “without joints” (plants); it im-plies heeds no supplication as Coleridge has it, because the Homeric custom requires of the supplicant for mercy, prostration at someone’s feet, and grasping his knees. Diogenes Laertius preserved Aristotle’s explanation of Pythagoras’s dictum against beans “because they are like the genitals or because they are like the gates of Hades,…as being alone unjointed, or because they are injurious, or because they are like the form of the universe,…or because they belong to oligarchy since they are used in election by lot”. Diogenes Laertius VIII Pythagoras 34.

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Numa too forbad…: Plutarch in his Life of Numa Pompilius (715–672 B.C.), the second legendary king of Rome, attributes many Pythagorean practices to him but not the taboo against beans. Aulus Gellius records (10.15) a taboo against the priest of Jupiter (flamen Dialis) touching or even naming a she-goat, raw flesh, ivy, and beans. Zeus…the Father of Life: The Latin Jupiter is derived from Jovis pater, and Jove is cognate with Zeus; the meaning of the root At appears to be sky—light—heaven—as in dies “day”; the connexion with ζην, “to live”, was made by Aeschylus (Suppliants 584) and Plato (Cratylus 396 A, B). ζωης πατηρ πατηρ means “Father of Life”. κυω: “to be pregnant”, “to bear young”. κυανος: “dark-blue”, though Coleridge’s reasons are speculative. Modern etymological dictionaries suggest that his other words may be all from the same root. κυαµος: “a bean”, as Coleridge says, like κυάµοι µελανóχροες, µελανóχροες, “blackskinned beans”. Homer Iliad 13.589. blind appetences: Cf, among many uses, 4984 f89v, 5197, 5235, and nn. Infera: “infernal regions”. 4617 29.27 Picus asserts’. In Pico’s Heptaplus: Opera omnia (2 vols Basle 1601) I 3, his mystical description of creation, a preface to the reader begins: “Antiquity imagined three worlds. Highest of all is that ultra-mundane one which theologians call the angelic and philosophers the intelligible [Coleridge’s intellectual, translating Pico’s “intellectualem”], and of which, Plato says in the Phaedrus, no one has worthily sung. Next to this comes the celestial world, and last of all, this sublunary one which we inhabit.” Tr Douglas Carmichael Heptaplus: Pico della Mirandola (NY 1940) 75. So Swedenborg: E.g. in Heaven and Hell §§ 29–31. pantoïomathy. A coinage not in OED, from παντοίος “every kind of” and µάθησις, “learning”, i.e. “miscellaneous learning”. phytozoic, zoic, and noerozoic: The first and third are not in OED: “pertaining to vegetable life, life, and intellectual life”. Zoic also is Coleridge’s coinage; the earliest use cited in OED is dated 1863. Cf 4553 and n. Bichat’s dichotomy, zoic and zoophyte: I.e. Bichat’s division of life into the strictly animal and that common to animals and vegetables, was developed in his Recherches sur la υie et la mort, which was quoted in translation in Rees’s Cyclopaedia in the article “Life” [?by William Lawrence], as is stated—and the point discussed—by Thomas Rennell, the Cambridge Christian Advocate, in his Remarks on Scepticism (1819), which Coleridge read. See below 4825 and n. On Bichat further, see 4639, 4825, and 4829. In the QR for July 1819 the leading review article dealt with some of the main documents in the Abernethy-Lawrence controversy: John Abernethy 1. An Enquiry into the Probability & Rationality of Mr Hunter’s Theory of Life, being the subject of the first two Anatomical Lectures delivered before the Royal College of Surgeons of London, 1814. 2. An Introdn to Comparative Anatomy, Physiology…two Introductory Lectures…21st & 25th March 1816. Wm Lawrence. 3. Physiological Lectures. John Abernethy (1817) 4. Lectures on Physiology, Zoology & the Natural History of Man…Wm Lawrence (1819). 5. Sketches of the Philosophy of Life Sir T. C, Morgan 1819. 6. Remarks on

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Scepticism, being an Answer to the Views of Bichat, Sir T.C. Morgan, & Mr. Lawrence. Rev Thos Rennell (Cambridge 1819) 7. Cursory Obserυations upon the Lectures &c by one of the people called Christians (1819) 8. A letter to Reυ. Thomas Rennell. From a Graduate in Medicine (1819) Coleridge may have been stimulated by this article. He is here dealing with material to be found in his own TL. norma loquendi philosophicè: “standard of philosophic speech”. totus ubique…unvernünftig: “totally everywhere, is quite incomprehensible; not however irrational”. Coleridge paraphrases, adding apodictally, i.e. “demonstrably”; cf 4831 f57. Vernunft…sumptarum: In this final sentence in the paragraph, the mixture of German and Latin as elsewhere may represent a struggle for clarification through the examination of two languages. Vernunft (Reason), is an association (consociatio, Zunft) of verities (Wahren); (note the pun-like similarity of Zunft and nunft, Wahr and Ver). Understanding (Verstand) is the fixation and sub-stantiation (4679) of perceptions (Wahrnehmungen), of perceptions taken for truths (perceptionum pro υeris sumptarum). In the 7th B. of P. Mimndula’s Heptaplus…John & Paul…: Was Coleridge following up a footnote reference by John Donne? See CN III 4050 and n. In Proemium to Bk 7 (Opera omnia I 33) Pico quotes John 17:21 and I Corinthians 13:12: This is the true felicity, to be one spirit with God, so that we possess God in God, not in ourselves, knowing him just as we are known. For he knows us not in ourselves, but in himself. Likewise we shall know him in himself and not in ourselves. This is our whole reward, this is the eternal life, this is the wisdom which the wise men of this world do not know, that from every imperfection of multiplicity we are brought back to unity by an indissoluble bond with him who is himself the One. For this felicity Christ prayed to his Father in this fashion: “Father, bring it about that just as you and I are one, they also may be one in us.” This is what Paul was hoping for when he said, “I shall know Him not in part, but as He is. And if he hoped, did he not say rightly, “Who shall separate me from the love of Christ?” And he wished to be dissolved, that he might become one with Christ. Tr (cit above) 152. Diccearchus…: Dicaearchus of Messana, contemporary of Aristotle, “though he accepted divination by dreams and frenzy, cast away all other kinds”. Cicero De divinatione 15: De senectute…tr W.A.Falconer (LCL 1922). morbid sleep and a certain species of derangement: Coleridge’s modern interpretation of a later passage in the same work is of interest. Cf I 113 (tr ibid): “In fact the human soul never divines naturally, except when it is so unrestrained and free that it has absolutely no association with the body, as happens in the case of frenzy and dreams.” For Coleridge on “Second Sight” see 4908 and n.

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4618 29.28 The entry took some cues from John Webster The Displaying of Supposed Witchcraft Chap VII; see 4611 and n. It is a chapter close to Coleridge’s own thinking, in which Webster discusses metaphorical or other imaginative ways of reading the Bible, and the logical interpretation of fact and miracle. See also the next entry. praeter intellectum…definientem: “beyond intellect”, or “beyond the defining mind/understanding”. (rationi contrarium): “contrary to reason”. (nihilismus turpis): “base nihilism”. σαρκος, intelligentia carnis: Webster 138 referring in his shoulder note to Rom 8:7 says: “And there is hardly one thing that the Scriptures are more against…because the carnal mind τò σαρκòς is enmity against God, and is not subject to the law of God, neither indeed can be; of which Beza saith: Probatio cur intelligentia carnis sit mors, quia, inquit, Dei esthostis”. (Cf 4924.) Webster continues, citing in the margin Isaiah 29:14 and I Cor 1:19, 20: “For it is voritten, I will destroy the wisdom of the wise, , and will bring to nothing the understanding of the prudent; σύνεσιν And again, Hath not God .” made foolish the wisdom of this world? all the philosophy…natural and acquired: Cf Webster (ibid): “And the words of the Hebrew in that place of Isaiah do signifie all that height of wisdom or understanding, that Man either have by Nature, or acquire by Art and Industry.” πληρωµα: “pleroma, plenitude”, the fullness, or totality. Coleridge makes clear his use of the word here; see also for variants, e.g. 5233 and n. sophisma pigrum: in LS (CC) 148 Coleridge translated it “sophistry of sloth”, in Logic (CC) 119 “sophistry of indolence”, i.e. the easy, most obvious interpretation, shallow and wrong. Webster (138–9) decried various rationalisms including Socinianism; and he believed that though one should “keep close to the literal sense, if it include not an absolute absurdity” in interpreting the Scriptures, yet there is a place for “Allegorical, Metaphorical, Mystical, and Parabolical Expositions”. f17v This συνεσις, =the Mosaic : This “intelligence”, “prudence”, “wisdom” is the Mosaic “Serpent”. sensu Mosaico: This is all part of Webster’s argument (142 foll) against the literal and in favour of an allegorical interpretation, “in the Mosaic sense”, of the serpent’s temptation of Eve in the Garden of Eden (145–6): Moses (in that action) doth purposely intitlr the Devil by the name of a Serpent, because (by his effectual creeping into the interiour senses, as also by infecting Mens minds with venomous perswasions) he doth very lively represent the nature, disposition and qualities of the venemous Serpent. And in this same sense was the Apostle jealous over the Corinthians, lest as that Serpent (which must necessarily be understood of Satan by a Metaphor of that Serpent) beguiled Evah through hersubtilty, so they might by the cunning of Satan in his false Apostles have their minds corrupted from the simplicity that is in Christ.

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Virgil: Coleridge quotes the Aeneid Bk III 89 var, spoiling the metre with animisque for atque animis: “Grant, father, an omen, and glide into our hearts”. The plate in Andrew Tooke’s Pantheon, the illustration to the chapter on Aesculapius, with the Trunk-like Club encircled by the serpent, the God-Man, and the little woman, appears in various forms in editions from 1726 onwards. Coleridge described the plate in a letter of 9–10 April 1824 (CL V 348–9), where Mr Gillman as a “demi-God” was substituted for the God-Man, Coleridge’s edition is unknown but see CN III 3683 where a 1771 edition among others have some claim. He could be writing from childhood recollections. See CL II 1042 for an application of this illustration to Davy. Tooke says that Aesculapius “was thought to have a Power of recalling the Dead to Life again. Whereupon Pluto complained to Jupiter… and at length Jupiter killed him with a Stroke of Thunder”. Eve, (Homo inferior, Humanitas passiυa): “inferior Man, passive Humanity”. Jah…(α πολλων): Jah, an alternative for “Jahweh”. Coleridge suggests that Jehova, the I AM THAT I AM of Exodus 3:14, the Word, and Son of the One God, the Monas, the descender into Hell, and the Saviour of mankind inspired this picture of the Greek, Aesculapius, who, according to one version, was the son of Apollo. Coleridge alludes to the derivation given by Tooke from Chrysippus, “from the privative particle a- and polloi [many] just as the Sun is called Sol because it is sole”. Tooke Pantheon (1771) 36 fn. …Θεάνθρωπος: “God the saviour, friend of man, God-man”. Syllogyzari…λεγοµενου: The Latin is Webster’s (143), the Greek was added by Coleridge: “A syllogism cannot be based on a particular fact or an unique occurrence.” 4619 29.29 The entry arises from Webster’s Chap x, on “Whether faln Angels be corporeal or simply Incorporeal, and the absurdity of the assuming of Bodies, and the like consequents”. See 4618 above and 4621 below. Skiomachy: More usually, sciamachy, sham or shadow-fighting, or, a fighting with mere shadows. among the Fathers, Tertullian, Augustin, Nazianzen…Bede, were Materialists’. Webster wrote (207–8) that Angels “are said to be incorporeal and immaterial: but compared to God, are found to be Corporeal and material. And of this opinion beside were Tertullian, S.Augustin, Nazianzen, Beda, and many others, as may be seen in the learned Writings of Zanchy upon this subject: with whose words we shall shut up this particular”, and he quotes the passage quoted by Coleridge below. On the other side of the debate, arguing that angels must be incorporeal, Webster cites “Aquinas, and the rest of the Scholastick rabble” (211). de rebus: “of facts”. Zanchius, one of the learned iss- & er[r]-imuses: Coleridge jokingly describes him with two forms of the Latin superlative: “one of the most learned of the most learned”. Coleridge evidently forgot Zanchius’s dates (1516–90). Mihi υidetur…poteris: Webster (208) begins with “Certum enim est, ex iis” etc, “For it is certain…”. Otherwise, with minor differences in punctuation, Coleridge transcribed it verbatim: “It seems to me from the accounts of angels in the Scriptures, that the interpretation of the Fathers is more probable than that of the Schoolmen—but whichever you follow you will not sin grievously, nor can you on that account be considered a heretic.”

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4620 29.30 Cahinistic…had been accustomed to: Perhaps based on a reading of Peter Heylyn “A Necessary Introduction” Cyprianus Anglicus (1671) 1–38, which traces the relation of the English Reformers to Calvin and other Continental ones. See 5202. Philipp Melancthon (1497–1560) and Oecolampadius (1482–1531) were Reformers who stressed a return from “Papal” to “Biblical” doctrines and the need for an ecclesiastical polity responsible to God alone but under the protection of the state. Arminianism: Cf CN III 3963 and 4300 and nn. Spallanzi’s animalcules: Coleridge refers to the experiments of Spallanzani (1729– 99), the Italian naturalist, whose Tracts on the Nature of Animals and Vegetables tr J.G.Dalyell (Edinburgh 1799) began in Chap I with “Observations and Experiments upon the Animalcula of Infusions”. See also 5086 n. He experimented by infusing various seeds in distilled water, examining them periodically, and seeing animalcula which, notwithstanding further subjection to intense heat (p 5) still lived. Similar experiments were performed with frogs’ eggs, etc, subjected to intense cold. dearing up…by Bull & Waterland: Daniel Waterland The Importance of the Doctrine of the Holy Trinity Asserted, in Reply to Some Pamphlets (London 1734) and George Bull Defensio Fidei Nicaenae, ex scriptis quae extant ed G. Zola (3 vols Ticini 1784–6). Cf the letter to Mr Pryce dated [April 1818] CL IV 849–52; and CN III 3560, 3934, 3968, and 4321 nn. Bolingbroke’s God without moral attributes: For a similar statement see The Friend (CC) I 46 and n, also a scornful letter to Godwin in 1800 (CL I 652). 4621 29.31 The entry appears to be later than 4611 and again quotes Webster The Displaying of Supposed Witchcraft (1677) 208–9. Quicquid agit…mediatione virtutis: “Whatever acts, acts either by means of a direct application or by means of some power”. Webster quotes the phrase in “Chap X. Whether faln Angels be Corporeal or simply Incorporeal, and the absurdity of the assuming of Bodies, and the like consequents” (208): If Angels be simply incorporeal, then they can cause no Physical or local motion at all, because nothing can be moved but by contact, and that must either be by immediate or virtual contact, for the Maxime is certain, Quicquid agit, agit υel mediatione suppositi, as when ones hand doth immediately touch a thing and so move it; υel mediatione υirtutis, as when a man with a rod or line, doth draw a thing forth of the water, both of these do require a Corporeal contact, that is, that the superficies of the body moving or drawing, must either mediately or immediately touch the superficies of the body to be moved or drawn. Quicquid agit…υel magice: “Whatever acts, acts either mechanically or magically”. On this original meaning of magic C wrote a marginal note on Webster (p. 17), dated 27 Oct 1819. Cf also Lect 7 P Lects (CC). Vide Kant: A reference to Kant’s Die Metaphysische Anfangsgründe der Naturwissenschaft (Riga 1787) 45–6, which deduced the laws of nature through a consideration of matter in motion. Coleridge’s copy of this, heavily annotated, is in the BM. See also 4929 n. Tertullian makes Spirits…quædam insecta: Cf

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Concerning the properties of their bodies it seems to have been the opinion of Tertullian (as I find him quoted by Mr. Baxter) that they had thin pure and aerial bodies which they could dilate and expand, condense and contract at their pleasures, and so frame them into diverse and sundry shapes; his words are these: Daemones sua haec corpora contrahunt, et dilatant, ut υolunt: sicut etiam lumbrici, et alia quaedam insecta. [Webster 213] Tr: Demons contract and dilate their bodies at will, as also do earthworms and certain other insects. Webster repeats the quotation from Tertullian in Chap XI 240. To Zanchius…Super Cantic. p. 504: i.e. to the quotation in 4619 above add this from Webster 213, a few lines below the passage above: Of this very point S.Bernard speaketh thus modestly: Videntur Patres de hujusmodi diversa sensisse, nec mihi perspicuum est unde alterutram doceam: et nescire me fateor. Sup, Cantic. p. 504. Tr: The Fathers appear to have held diverse opinions respecting them. I do not see any clear reason for teaching the one or the other, and confess that I do not know. Sermon v § 7: Bernard Cantica Canticorum tr Samuel J.Eales (1895) 27. Stillingfleet observes…true miracles: Webster (236) gives the reference in a shoulder note: Edward Stillingfleet “Book II, Chap 8. The rational evidence of the Truth of Christian Religion from Miracles” Origines Sacrae, or A Rational Account of Christian Faith (1675) 252–3. M+C=T: because T+M=C: Miracles plus Christianity equals Truth, because Truth plus Miracles equals Christianity. what is a proof of course of N. [nature] altered: See CN II 3022 and III 3278. Close in date and theme is a useful passage in a letter to Allsop of 1820: CL V 36. 4622 29.32 Continuing from 4617, 4619 and 4621 the discussion of the logic of accepting or rejecting the basic principles of animal magnetism, and consulting Webster on witchcraft for analogies and kindred evidence, Coleridge here was reading Webster’s Chap XII in which Bacon, Boyle, Helmont are quoted passim. in primo loco: “in the first place”. Van Helmont’s explanation of “these wondrous effects”, i.e. strange vomits by the bewitched, Webster describes (252): “first the Devil, by reason of the league with the Witch, doth bring and convey the things to be injected to the place, or near the object, and makes them invisible by his spiritual power”. Corn [elius] de Gemma: Helmont as reported by Webster says, “Cornelius Gemma de Cosmocriticis doth recite that he had seen a piece of three pounds or 48 ounces weight, of a brass Cannon, which a the daughter of a Cooper had voided by stool, with its characters or letters, together with an Eele wrapt in its secundines” (253). On the next page in Webster is the story of the vomiting Ox, introduced by “For (he saith) I have seen at Bruxells in the year 1599, that an Oxe” etc. toto coslo: “by a whole heaven”.

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So Wienholt, and Blumenbach: Arnold Wienholt (1749–1804); see also 4908 f69. Coleridge considered him one of the best writers on animal magnetism. Initially sceptical, Wienholt came to argue that for the very reason that it questioned medical assumptions, animal magnetism ought to be given a fair exposition and because it deals with what lies beyond ordinary perception, we should not quickly deny, simply on inadequate theoretical grounds, the facts stated. He was a practising doctor who described cases from his practice, not a controversialist. His chief work, Heilkraft des thierischen Magnetismus nach eigenen Beobachtungen (3 vols Lemgo 1802–3), isa useful compendium of contemporary theories and views of the more important practitioners. See also 4908 and n. Blumenbach’s views were well known to Coleridge personally; see CN I–III Index I 4623 29.33 For these eight lines of The Garden of Boccaccio (49–56) PW I 479, first published in PW (1829), EHC gives in a footnote a variant from his text that is different also from this MS; he said his source was “probably a fragment of some earlier unprinted poem… inserted in one of Coleridge’s Notebooks”. For the reading life-ful here, his footnote reads “playful”, and he omitted line 5. Philosophy/Poesy…: cf CN I 182, 383. Light,…meeting eyeless things…reflects the image of her inward self: Cf the Plotinian phrases in CN II 2164–2167 and nn in entries deriving from John Smith’s Select Discourses. Cf also the “eyeless Face all Eye” in the lines On Donne’s Poem “To a Flea”: CN III 4073 f146v; see also CN III 4074 and nn. f20 Metaphor and Simile…lisping prophecy: The line adds force to Coleridge’s early remark that he attended Davy’s lectures to improve his own metaphors. But there is a MS fragment that develops his meaning here: Similes and Metaphors judiciously used serve not only for illustration and refreshment. To inventive and thoughtful Minds they are often the suggesters of actual analogies—the apparent Likeness being referred to a common Principle, ex. gr. the animal life and flame to the vital Air present for both.—But they have a third use— namely, that on many occasions they present a far more perfect, both a fuller and a more precise & accurate language than that of abstract or general words.—For instance—I suppose myself to say—I have known many instances of men who are religious because they are good but not one of whom the person was good because he was religious—and I wonder not that it startles & offends. For first, it may be understood as asserting a goodness divided & even contradistinguished, from Religion; both of which positions are false, and dangerous Falsehoods.—But let me begin with explaining the identity or co-inherence of Morality and Religion, as the Transcendent containing both in one, and as one, that which our elder Divines meant by the Seed of Election in the Soul, and which St Paul calls the Root (Vide the aphorism on the equivocal meaning of the term, Consciousness) and let it be premised that by moral and religious I mean only two different forms & states in the development or gradual unfolding

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of this principle into distinct existence and outward Manifestation, so as to become severally the objects of distinct Consciousness—I may then safely speak of Morality proceeding from the Root of obedience as the Stem, with its sprays & leaves, and Religion from the summit of the Stem, as the Crown & Flower of the Plant. But this Flower with its Petals, which differ from the leaves by a more refined Sap, & a more transparent membrane, in their more harmonious arrangement, & in more intimate communion with the Light, is not only the Seat of its especial Beauty & Fragrancy, but the Seat and organ of its re-productive Powers, and giving birth to new growths, both Stem and Flower. To make the Image adequate & to give it a full spiritual propriety, we have only to conceive this process as proceeding in a succession of Acts in the same Individual, instead of its being carried on, as

in the vegetable Creation, in a succession of Individuals.

(For we may say with the old Schoolmen, to whom the cause of Truth & reformed Religion is under far greater obligations than the shallow & contemptuous Spirit of the Philosophy in fashion will allow itself to suspect, each immortal Soul is at once an Individual & a Species: or rather, an Individual containing its Species & co-extended and coenduring with it and in it.) We may likewise pursue the Likeness on to another point. That as wherever the Crown or Corolla is conspicuous, the whole Plant is called a Flowers, and all the numerous sorts of Plants thus distinguished have this for their common or family Name—naturally, & were it not for the mournful frequency of Pharisaical Hypocrisy, as universally would we express the whole of Goodness, the moral no less than the devotional Requisites, by the appellation, Religious, as, He is a religious Man, or the Religious of all ranks and denominations. BM MS Egerton 2801 f252–f253, undated. The wm, G & R Turner, has no date, nor are the leaves notebook pages. “fell not out in man & by man must arise”: St Paul’s numerous references to putting on the new man and putting off the old are found, e.g., in 2 Cor 5:17, Gal 6:15, Eph 4:24, Col 3:10, but not these exact words. Poesy shall rise into Philosophy…Poesy: See below 4692. Cf Chap xv BL (CC) II 25– 28, also II 185–6. On ποιησις, “poesy/making/creating”; see CN III 4397 f49v and n, the lecture notes for the thirteenth of the literary series, on poetry and art, 10 March 1818. See also 4832 f61v. 4624 29.34 The entry is so close physically to 4623 and so similar in ink and hand, as to appear almost a continuation. The Rhabdomancy…The Baquet of Zoo-magnetism: The art of dowsing, or finding water through divining rods by special gifts of the practitioner, was discussed in various numbers of the Archiv für den thierischen Magnetismus (see 4512 above), e.g. at II ii 89,

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in an article by Kieser, “Rhapsodien aus dem Gebiete des thierischen Magnetismus”; also at II iii 115–17; in Archiv III ii the first article is on “Das magnetische Behältniss Baquet und der durch dasselbe erzeugte Somnambulismus” also by Kieser. Another is about “Rhabdomantie und die Pendelschwingungen” (III ii 22–34), and in fact the whole number is given over to the subject of the influence of mind over matter by the use of rods, and the little tubs or troughs (baquets) of water used by Mesmer and others. potenziation: See CN III 4418 f13v and n. Galυanism: See below 4639 f22v and n. “man-loving God—God-man—man world-loving in relation to God-man”. f20 Oπιυµ…µαγνητικου?: “Opium and the whole narcotic genus of plants example and proof of the magnetic baquet?” On opium lettuce see 4719 and n. Surgeon Stott: The Annual Register for 1826 (p 6) described him, reporting a legal dispute over his will, as “the late Mr. Ely Stott, of Hartstreet, Bloomsbury, a surgeon and electrician of some eminence”; he died in Nov 1821, leaving a fortune of more than £40,000. Well-known for his belief in the extraordinary virtues of electrical treatment, self-educated, “originally a footman…a man of great natural endowments …with singular energy in the acquisition of his practice and his fortune”, he is unnoticed in the medical journals of the period. See CN III 4387 and n, and also 4506 above. “sleep”=“below the mind”. animus…ανεµος: suggesting that the Latin for “mind” is derived from the Greek νóος. (the circumflex accent indicating here that an m was omitted) rather than from or “wind” somnus and are etymologically closely related, but not, according to philological authorities, connected 4625 29.35 The first part of the entry discusses David Julius Pott Moses und David keine Geologen, ein Gegenstück zu Herrn Kirwan’s Esq. geologischen Versuchen in Briefen an Herrn Bergrath υon Crell as reviewed in Eichhorn ABbLitt x 177–88. The review includes David Julius Pott’s two parallel German translations of the first Creation story. It is clear that here Coleridge was following the review rather than Pott’s work itself. First Chapter of Genesis. I[st] V[erse]…7th verse: Pott translates both the Hebrew word boro in Gen 1:1 and the Hebrew word osoh in Gen 1:7 as schuf. (AV “created” and “made”.) 2. Pott (D.J.) renders our void…: Gen 1:2. 5. Are we quite sure that it is mere senseless-popular: Gen 1:2. The reviewer states (x 177–9) at some length that Pott’s work is addressed to a theologically uninformed laity. Pott renders Gen 1:15 “Tag nannte Gott das Licht/und Nacht die Finsternis—so wards dann Abend/So ward es Morgen/Erster Tag”. (AV “And God called the Light Day, and the darkness he called Night. And the evening and the mornings were the first day”.) The entry has in the background CN III 4418, 4554, 4555, 4556, 4557, 4558, 4559. did call [,] make Day: I.e. by calling God made Day, Coleridge’s distinction between naming as mere designation and naming in the sense of calling forth or evoking. Yet cf Nomen (f21) below and n. id a quo noscitur: “that by which it is recognized”.

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Origin of the Cabalistic Philosophy…Cypher of the Cabala: I.e. the Cabalistic allegory of God as Light, the Creation as an emanation of lights, and the words of the Creation story in Genesis as symbols of the process. Coleridge was acquainted with Cabalistic theories from his reading in many sources—e.g. Tennemann x 170–85; Basnage History of the Jews (see 4709) 186, 207–29; Eichhorn NT II 171 and n. It is discussed at some length in Christoph Meiners’s life of Pico della Micandola; see CN III 374 and n. Cf P Lects (CC) Lect 3 ff112–113 and Lect 10 f448. Christ as the Logos: See 5297 and n. Verbum Dei…Nomen Dei: “Word of God”…“Name of God”. See above 4523 and n. whatever…converts hydrogen+oxygen…becomes Nitrogen…: For Coleridge’s speculation on the chemistry of the division of water from air and dry land in the Creation see 4555, 4562 and nn. Horne’s Comment[ary] on the Psalms, Vol. I. p. 76: This work is not mentioned in the Eichhorn ABbLitt review; George Horne A Commentary on the Book of Psalms (3 vols Liverpool 1816) I 76 var. Coleridge has corrected Horne’s to . the 70: LXX is the common designation of the Septuagint. The Greek for cords or bands is χοiνια, not χινια, given correctly in all editions of Horne except 1816, which may indicate that Coleridge was using that edition of Horne. f21 the first order of the Egyptian Gods: Here Coleridge returns to Pott, translating his version of Gen 1:11, then by natural transition summarizing and commenting on Carl Friedrich Dornedden “Erläuterung der Aegyptischen Götterlehre durch die Griechische in besonderer Rücksicht auf den Ursprung der Mosaischen Kosmogonie und des Mosaischen Gottes” Eichhorn ABbLitt x 284–378. whose name…Mendes, i.e. Pan says Herodotus: quoting Dornedden: Eichhorn ABbLitt x 358; see below 4794 and n. they were seven: Dornedden ibid x 360–1. Tr: “From all three orders we recognize some gods from other commentaries on the Egyptian theogony with as much certainty as historical truth can ever approach. So, for example, we discover that by the god of the first order, Mendes, is understood the week; by the god of the second order, Theuth, the first month; by the god of the third order, Osiris, the year, etc.” Παν: All; see e.g. 4555 f49. the Spirit of God on the face of the waters: Gen 1:2. which I make a first day…& so have 8: See 4556, 4558, and 4562 which apparently precede this entry. the Cabiri: Dornedden makes no mention of them here. For Coleridge on the Cabiri see CN III 4384 f149v and n, CM II Faber A Dissertation on the Mysteries of the Cabiri also CM I, Böhme Works 174, and Lect 11 P Lects (CC) ff495–500. των οκτω των πρωτων λεγοµενων Θεων: “of the eight gods called the first”; Dornedden quotes the Greek. (Eichhorn ABbLitt 360). In the 2nd Class…λεγοµενων ειναι: Dornedden ibid 360: Tr: “In the second, with the inclusion of Hercules…were twelve Gods: ‘Hercules is one of the second order, called the twelve’ ”. And in the third class…τριτων: Dornedden ibid 360: Tr: “And in the third, with the exclusion of all the others, was Dionysus (Osiris): and Dionysus one of the third’ ”. Dornedden replies…name of the Year: Dornedden argued (ibid 360–3) that in the first order, there were seven gods, plus their totality Pan, making a total of eight; that the

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twelve gods of the second order, marking the months of the year, arose out of the eight gods of the first; and that the gods of the third order, who arose from the second order but were to be excluded as they did not represent exact time reckonings, with the exception of Dionysus (Osiris), who was the year, or the totality of the second order. ∆ιονυσος…Θεων εγενοντο: Dornedden ibid 360. As Coleridge translated: “And Dionysus was one of the third [group of gods] who originated from the twelve.” Nomen, Nοµενον: Nomen, “name”, as from noumenon, “thought, idea”, as a higher reality, a favourite etymology of Coleridge’s; see e.g. 4770 and n. Bacchus: I.e. Dionysus. 4626 29.36 The entry is drawn from Karl Georg Schuster’s “Beyträge zur Erläuterung des Neuen Testaments” in Eichhorn ABbLitt IX 953–1054, particularly 1036–48. St Paul, Corinth: Schuster quotes I Cor 15:12 (op cit 1041). αιµα και υδωρ: ĸαι υδωρ: “blood and water”; John 19:34 op cit 1036. ειδωλον, εµπνoυν, σωµα πνενµατικον: “an apparition, a breathing spiritual body”. The entire paragraph has in the background Schuster, op cit 1044–7: Tr: And this perhaps was the point where this doctrine of a physical resurrection—which was so dear and comforting to the alleged disciple of John, Papias, no less than to John himself, the writer of the Apocalypse— grew together with the other concerning the Person of Jesus, or indeed where this latter at least grew out of the other, drawing nourishment out of it like a parasitic plant. If the friends of the former cited the example of Jesus, who was resurrected in flesh and blood with his former body, so the enemies very easily could sap the strength of this example with the defiant assertion that this matter of the body of Jesus itself did not have full justification, for without question it had been only an apparent or shadow body. I have no fear of going astray here, although the Gnostics, who later made so much ado about the person and the body of Jesus, have been expelled from the New Testament…but was there Gnosticism before the Gnostics? Probably the second century gave them their name, rather than their opinions, dreams, and language. The tree which stood in full bloom in this century must certainly have already laid down roots, have sprouted buds in the previous…. How easily in this double path—by way of either the despisers of the flesh generally and their idealized concept of the Messiah, or the gainsayers of any physical resurrection—could there have come into circulation even at this time, among others, the idea of an apparent body of Jesus, but not, of course, as a Gnostic sectarian opinion. And it is against this that this fact, with the witness of John to its authenticity, set forth with such rare zeal, appears purposefully and properly to stand here. Marcion supported…death in pericardio: Schuster op cit 1047: With precisely this Irenaeus later also fought the same error of Marcion: Adv. Haereses IV 57, p 357, ed Grabe. “How, if He were not flesh, but appeared as it were a man [Schuster inserts “a putative man, the shadow

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of a man”] was He crucified, and from His pierced side flowed blood and Water?” Tr John Keble The Five Books of S. Irenaeus Against Heresies (Oxford 1872) 405. Exactly so Tertullian…p. 366: Schuster op cit 1048: Compare Tertullian, de Carne Christi 358. “They beset the flesh of Christ with doubtful questions as if it either had no existence at all or possessed a nature altogether different from human flesh. p. 361. He was crucified— he arose again…but how could all this be if he really had not in himself that which might be crucified…I mean this flesh suffused with blood, built up with bones, interwoven with nerves, entwined with veins…this very body of ours…certainly testifies its own origin from the two elements of earth and water,—from the former by its flesh, from the latter by its blood.” Tr Peter Holmes The Writings of Tertullian (1869–70) II 163–4, 173–4, 185. Origen contra Celsum…απο τον σσµατος: Schuster, op cit 1048: Origen, Contra Celsum II i 416, ed de la Rue: Celsus says, What [does he say] while his body is being crucified? Was his blood like

“Ichor such as flows in the veins of the blessed gods?” He is merely mocking. But we will show from the Gospels, which were written seriously, even if Celsus could not accept them, that it was not the mythical ichor of Homer that poured from his side, etc.— Henry Chadwick Origen Contra Celsum (Cambridge 1953) 96. 4627 29.37 Aγγελοι: “Angels”. The word angeloi, “messengers”, was used in the Septuagint to translate the Hebrew malokhim, “messengers of Jehovah”—hence the special meaning in English and other modern languages. See C&S (CC) 169 114. Coleridge’s interest in the use of the word is seen also e.g. in marginal notes on Donne LXXX Sermons 9 and Hacket A Century of Sermons 23, 24, both in CM II. 4628 29.38 There is a curious confrontation here of Steffens and the Royal Institution. Coleridge was reading with a quick eye for grist to his own mill (i.e. his interest in the links between animal, vegetable, and mineral kingdoms) in or about a lecture (Feb. 1820) by Braconnot on the action of sulphuric acid on vegetable matter. An abstract of it was to appear later in QJSLA (July 1820) IX 392–5. As Braconnot’s work was widely discussed, Coleridge’s exact source is unknown. But he was also recalling, or reading and questioning, material on the differences in the distribution of metals according to climates, and the variations in ductility, iron in cold Peat Climates and the ductile in hot climates in Steffens’s Beyträge 168–74. On these pages Steffens gathered together evidence on the reasons for the location of metals in various latitudes, i.e. their degree of cohesion; summing up (174) he said (tr): “If we take everything altogether, it is in fact

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very likely that the quantity of the more coherent metals [e.g. iron] stands in direct relationship to the distance from the equator, while the quantity of the less coherent metals [e.g. lead] stands in reverse relationship.” Iron by gravitating Chemistry: The N-S axis in the Compass of Nature (4555) is also the carbon-nitrogen axis, and therefore the organic axis, and specifically of the animal kingdom, rich in nitrogen—hence Coleridge’s question, Whether at all…modified by…animal—medusae! The N-S axis in the Compass of Nature is also the earth’s polar axis—hence gravitating—and also, for Steffens and Coleridge, the axis of coherence and ductility (nitrogen incoherent, ductile, carbon coherent, not ductile). Furthermore N-S is the axis of the metals, whose ductility is determined by the predominance of the power of nitrogen or carbon. Therefore one would expect a correlation between gravity (specific gravity being a chemical quantity for Coleridge), latitude, metallic distribution, and vegetable matter in terrestrial strata. The whole argument is a summary, an extension, and possibly a criticism of the pages already cited in Steffens Beyträge and in his Grundzüge 41, 45, 46, 67, 104. Add to this Coleridge’s conviction that the metals are produced in geogony subsequent to organic matter (as implied in 4551 cited above), which has parallels in Steffens, and one has a partial explanation of the How far the revival of Metals may be attributed to decomposition υegetable? 4629 21½.94 The entry breaks off in mid-sentence. Sir Pertinax MacSycophant, caricature of a grasping nouυeau riche Scot in Charles Macklin’s The Man of the World (1781), instructs his feckless son, Charles Egerton, in the financial advantages of the art of “boowing” to the rich. In a letter of 30 May 1814, Coleridge suggested the long monologue on this subject to Charles Matthews as a potentially profitable part. CL III 501. Matthews was now a near neighbour in Highgate. 4630 21½.95 In AP 286 var. Abstraction’. See 4538, 4657 and nn. Cf CN III 4250 where the artists in the “littery” studio are Washington Allston and WW. Rafael: See CN III 4227 and n. Claude Lorrain: See TT 24 July 1831. Van Huyssen: Jan Van Huysum (1682–1749) was frequently used by Coleridge as an example of his imitation-copy distinction (as in the letter cited in the previous note). Sir Francis Legatt Chantrey (1781–1842). Having met him (?early in 1819) Coleridge wrote J.H.Green, 16 Jan 1819: “I am more and more delighted with Chantry”, referring to “the power of his insight, Light, Manlihood, Simplicity, Wholeness—these are the entelechie of Phidian Genius—and who but must see these in Chantry’s solar face, and in all his manners?” CL IV 911. In July 1820 Chantrey made a bust of WW of which Coleridge said “it was more like W. than W. himself’. W Letters (2nd ed 1970) III 615n. See 5280 f10v and n. 4631 21½.96 AP 86–7 var. Another example of Coleridge’s liking for simultaneous awareness of the vast or grand together with the minute or delicate; see e.g. CN I 1784. 4632 21½.98 AP 294, very considerably altered; the first paragraph is printed var also in “Omniana 1809–16”: LR I 345. This per-sonal one-page entry was written on f50 before 4633 and 4853 were on the surrounding pages, possibly with an intention of poetic development; cf the draft of Youth and Age in 4993, 4994, 4996.

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In 4853 Coleridge refers to Leighton’s Works (1819) IV, Lectures VII and VIII. Leighton’s Lectures II, III, and IV are on “Happiness”. Coleridge appears to be taking issue with the conventional arguments and rather condescending tone of the Principal to undergraduates in the University of Edinburgh. On the Eucharist, see CN III 3847n, and in this volume 5161 and n. 4633 21½.97 The last sentence, var, is in AP 298–300. ff48v–49 Value…Worth: The distinction had been made in No 26 of the 1809–10 Friend (CC) II 350 (I 556) and more recently in Lect 12 P Lects (CC) f585 in a discussion of Kantian concepts. f49 Guthrie’s Grammar: See CN I 1762 and n. Coleridge’s school-boy edition, possibly the 10th (1787), begins with “Astronomical Geography” as Part I, a description of the Newtonian solar system; it is highly exclamatory on the “thousands and thousands of suns, multiplied without end”, and generally emphasizes size and quantity. bellum internecinium: “internecine war”; see another context for the phrase in CN III 4418 f14. f49v The Homæomery of one of the elder Greek Physiologists: I.e. Anaxagoras. OED cites Thomas Stanley’s History of Philosophy and Cudworth’s True Intellectual System for the use of the word homœomery; both attribute to Anaxagoras the idea that particles of matter are homogeneous with their original, bones from bone, drops of blood from blood, etc, as Lucretius stated. Stanley op cit (1701) 63 quotes Lucretius De rerum natura I 830 foll. “Next Anaxagoras we must pursue,/And his Homoeomeria review./…entrails made/Of smallest entrails, bone of smallest bone,/Blood of small sanguine drops reduced to one;/Gold of small grains, earth of small sands compacted…”. Creech, whose translation of Lucretius Coleridge annotated (see under R.Anderson British Poets: CM I), does not refer to hearts either, nor does the original. Cf Logic (CC) 252. Tennemann (I 308–11) also discusses Anaxagoras and his “Homoiomerie”. the Ellipse might be the Law only of the planetary Systems…the Solar …parabolic— and the Nebula…in the Hyperbola: Coleridge has evidently been misled by Eschenmayer’s Psychologie into this more Naturphilosophisch than geometrical astronomy. Actually, only ellipses represent the bound orbits of planets; a planet in an open-ended orbit would leave its planetary (solar) system. But cf Eschenmayer (ed cit 4640n) 564–5: If we consider the intersections of a cone which gives us the ellipse, parabola, and hyperbola, the apex of this always remains untouched. With the hyperbola we have to imagine two cones with apexes touching in order to be able to lengthen the intersection through both. It is only natural to assume that whatever regulates all intersections cannot itself be regulated by them, and further, that the originator, the punctum generans, of the entire cone must lie in its apex, and therefrom it may be concluded that the Naturzentrum will lie in the point which unites the two cones with their apexes coincident. This point is the implicit All with its living dynamic, while the base of the cone, stretching out into infinity, gives us the explicit of the universe, or unbounded space. From this apex flow all functions and powers. The first function is the hyperbola, which manifests itself in the nebula. The immense sea of ether

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of the Naturzentrum is derived from this first and then, refracted from the under region, is set forth, where it assumes first the nature of the light, illuminating from the sun, that gives us our day. The second function is the parabola, which becomes real in the solar movements in the second order of spherical bodies. The third function is the ellipse, and this, as the third gradation which likewise falls under the unity of the sun, becomes real in the movements of the planetary bodies. On Eschenmayer’s astronomy see 4640 and n. His basic error here lies in his theory of the apex of the cone as “punctum generans”; analytic geometry teaches that the crucial aspect of any cone is rather its generating angle. See G.B.Thomas Jr Calculus and Analytic Geometry (4th ed 1968) 354. I.e. f50v because f50 had already been used for 4632; see 4632n. f50v Eternity a post: “later Eternity” i.e. as opposed to the Eternity preceding birth. three kinds of living existence, God, Man, and Beast: Coleridge later variously attributed this view, but in particular to Augustine with special reference to the belief in angels; see above 4627 and n. 4634 17.209 Brande’s Journ… 223: I.e. QJSLA Vol VI (1819), No ii pp. 20–31 and No 12 pp. 210–26, an article continued from Vol v (1818) No 10 pp 257–64, by C.F.Brisseau Mirbel on “Cryptogamous and Agamous Vegetation”, at this point discussing “Fungi, or Mushrooms”: This division, like the lichens and hypoxyleae, differs from every other in the shape, aspect, and peculiar nature of the species which compose it. Impressed with this variance, the Botanists of former days imagined that mushrooms were the spontaneous offspring of fermentation and putrefaction. They admitted without scruple the doctrine, that organized existences might be produced by apposition of particles of matter (moleculae), just in the manner of unorganized bodies; a doctrine which could only be broached during a total ignorance of the fundamental principles of animal and vegetable physiology…. The period came when it was no longer permitted to the enlightened naturalist to allow of the possibility of equivocal or fortuitous generations, in face of species established by the analogy and agreement of individual existences, endowed in their races with a constant mutual resemblance. This great task has been accomplished by the botanists of the present day, with a perseverance that reflects honour on their success. Fungi in general are of a very soft consistence; they grow either upon the ground, or under the ground, or in water, upon either living or dead vegetables, and numerous other substances of various natures. Almost all affect shade and moisture. They are extremely diversified in colour, but none are of an herbaceous green. No oxygen is given out by them under water: some transpire hydrogen gas, others acid carbonic gas; most of

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them dissolve easily, and undergo putrid fermentation. Chemistry has obtained several azotized products from them, such as albumine, osmazone, adipocire, a fatty matter, and a peculiar substance termed fungine by M.Braconnot. Some contain a kind of sugar, capable of crystallization. The forms of the mushrooms are extremely various, representing lobes, clubs, mitres, hats, bowls, branches of coral, powder-puffs, manes, carding instruments, strips of parchment, the scum that rises upon standing water, &c. &c.; many are furnished with radical fibres, others have none at all. QJSLA VI (1819) 222–4. f128 propagula: Slips, or layers, shoots used for propagation. Cf OED propagule. ramenta: OED ramentum (2) “A thin membraneous scale formed on the surface of leaves and stalks”. Uredo (Veg.) and the Volvox (anim): Ibid VI 225: In Uredo…groups of germs…so like what we see in Volvox that…we should be tempted to rank under the same generic head, the Uredo which belongs to the vegetable division of creation, and Volvox, which ranks in the animal division among the animalculae, peculiar to infusions. Coleridge was interested in mushrooms because their obscure mode of reproduction and their relatively high nitrogen content, suggesting kinship with animal life, made them difficult to classify. pantogamic: The adjectival form is not in OED, from pantogamy, “communal marriage”. children of the Air, &c, last §. p. 294. This refers to the same Journal Vol V (1818), “Report of Mr. Brande’s Lectures on Mineralogical Chemistry”: While we are considering the possibility of these considerations it may be remembered, that in the great laboratory of the atmosphere, chemical changes may happen, attended by the production of iron and other metals; that at all events such a circumstance is within the range of possible occurrences; and that the meteoric bodies which thus salute the earth with stony showers, may be children of the air, created by the union of simpler forms of matter. The singular relationship between iron and nickel, and magnetism, and the uniform influence of meteoric phenomena upon the magnetic needle, should be taken into the account in these hypotheses. QJSLA V 294–5 Mirbel’s own remarks on Linnaeus’s assertions: Ibid V 258–9: The philosophy of Linnaeus was far from being untainted with prejudice, any more than that of so many others. Instead of sifting and discussing the theories of those who preceded him, he laid it down as an axiom, that the

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law of regeneration in vegetables was necessarily the same throughout the whole system. It was he that devised and brought into use the term cryptogamous plants. He applied it indiscriminately to those species where he obtained some indistinct view of sexual organs, and to others where he never had the slightest glimpse of any. His doctrine was, that every organized being is endowed with the faculty of propagating itself either by egg or by seed; that an egg or a seed could not be produced without impregnation; and consequently, no organized being is destitute of male or female organs, though these may not be discernible by the eye of the observer. Subsequent investigations have however led to the opinion, that there do exist organized beings that produce neither egg or seed; and that others possess these means of multiplying themselves independently of previous impregnation; and most botanists of the present day agree, that the presence of sexual organs in many species included by Linnaeus in his cryptogamous class of vegetables, is any thing but proved. f128v No Mushroom of an herbaceous green…: See for this paragraph and the next the extract from QJSLA VI 223–4 quoted above. On Braconnot’s Fungine see 5266 where, with fuller details, Coleridge appears to have returned to the subject. Now the tuberous root of the Truffle: Ibid VI 224: We have already said that the peridium often constitutes the whole plant; an example of this is the truffle, a thick fleshy irregular shaped lump, resembling a tuberous root, multiplied by its seminula being set free by the dissolution of the whole substance. So see p. 225 No. XII: QJSLA VI 225 reads: The genera Uredo, Oecidium, and Puccinia, are intestinal fungi, and grow no where but within the cellular texture of plants. They represent in the vegetable kingdom, the Hydatides, Taeniae, Tetragulae, Ascarides, and other worms which live in the bodies of animals. There is this distinction however between the two, that the intestinal worms never appear outwardly, while the intestinal fungi pierce the epidermis under which they originate, and complete their growth in the open air. The manner in which this sort of mushrooms disseminate themselves is still a problem. There can be no doubt but that their impalpable seminula are introduced under the epidermis from without; but how? here the difficulty lies. Are they introduced with the moisture absorbed by the roots from the earth, carried forwards by the circulation of the sap, and deposited in that part of the texture which is exposed to the light; or do they penetrate directly through the epidermis, by the almost inperceptible pores with which it is so thickly perforated? This seems the most probable opinion. In whatever way we explain this phenomenon, keeping always clear of the theory of

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fortuitous reproductions, it stands an irrefragable proof of the wonderful divisibility of organized and living matter. When Coleridge objected here to Theory tyrannizing over Theory he seems to have been protesting the theoretical assumption behind the phrase fortuitous re-productions as begging the question of new or renewed generation; his interest in whether new races may spring up, and old races de noυo is seen in e.g. 4548, 4866. f129 Sœpissime…ubique: “Very often is not always, nor almost everywhere, everywhere.” The possibility of an 1825 date for this entry and 4636 from the same N 17, is raised by the relation of each to 1825 entries in F°; see 4636n, 5266. 4635 17.220 AP 157. This entry and 4636 are on the same pages as the 1805 entries CN II 2523–2524, 2652–2655; but clearly much later. The Geometrical Stair-case with…Landing-Places, familiar from The Friend, appears again in an annotation on Kant’s essay, Der einzig mög-liche Beweisgrund zu einer Demonstration des Daseyns Gottes; see CM under Kant VS (Copy C) II note on a back fly-leaf to 92, 93. 4636 17.221 I by itself + He…subject on itself as Object—therefore in the 3rd person: Cf CN III 4186. Possibly a thought suggested by Kant’s Anthropologie, of which Coleridge had the first two editions, 1798, 1800. The former with annotations (some by Coleridge, some J.H. Green’s?) badly cropped in an early rebinding is now in the library of the University of Nagoya, Japan. A note on p 4, most of it cropped off, ends with the words: “which he ever heard applied…Self.—The αυτοσι ανηρ [i]ntenser Eγω”. In the second edition (see CN III 4181n) a note by Coleridge on p 4, and Kant’s statement that provoked it, is relevant here. Kant says (tr) “It is, however, strange, that the child, although already able to speak fairly well, first begins to use ‘I’ fairly late, perhaps a year later. Up to then, it speaks in the third person (Charles wants to eat, walk, etc.), and a light seems to dawn on it when it begins to speak in the first person, from which day onwards it never again returns to the former manner of speaking.—Up to then, it only felt itself, now it thinks itself. The explanation of this phenomenon might well cause some difficulty to an anthropologist.” STC: “I am not disposed to deny this position; but the fact (3rd Person vice Ist in a Child) is too easily solved by mere imitation to be admitted as a proof.” Cf 5280 f10v and n. I + He=Ye: I.e. the y of Ye is a light i or an unaspirated one; (tenuis, or ψιλον, can have both meanings). Iotism is presumably the use of an initial iota (i or y sound); Coleridge coins Iψιλoν on the analogy of epsilon and upsilon. See 5090 f84 and n. Iotism is not in OED; iotize is there (1888). the H is Eeta: I.e. the English capital H is identical with the Greek capital eta (H), so that IH becomes Ye. Sentita or Sensa: From sentio, “feel”; sentita is Coleridge’s invented past participle, to mean, stressing the verb, “things sensed” as opposed to sensa, “sensations”. Cf 5189 and n, where the approach is less playful and etymological. ος: i.e. = “he” or “who”.

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ως, ωτoς: As Coleridge translated it, “Ear”. He probably had in mind also the Latin os, oris, “mouth”. Cf 4749. 4637 29.184 Were these further notes for a lecture (not used in this case) in the early 1818 series? A page is blank before this entry, which is followed on ƒ148 by the notes for the third lecture of that 1818 series (CN III 4388). The Schlegel references seem to point this way, and raise some doubts whether this entry should not have been included in CN III. Firm evidence for dating it is wanting, but at the foot of f148v, Coleridge was writing in a small hand to squeeze his words into the space at the foot of the page. The next page, overleaf, was already occupied by his notes for Lect III (CN III 4388), an argument for dating this entry later. It does not seem to follow the lines of either the first or the second of the philosophical lectures, though as the first was but sketchily reported one cannot be clear about that. Coleridge did speak there about Solon, Thales, Homer, and early Greek culture. Lect I P Lects (CC) and Lect 2 ff5–7. The entry appears however to link in some respects with the educational scheme in 5254§ 5 on the history of Greece. These are condensed notes deriving largely from Friedrich Schlegel Geschichte der alten und neuen Litteratur Pt I (2 vols Vienna 1815). The first para-graph and one or two elements in the second possibly derive from Schlegel’s first lecture, the last few lines contain very broad ideas which may derive from his seventh. Solon (rifattore di Omero): Solon (the editor/re-maker of Homer). With Solon…Greece as a nation: Cf Schlegel I 25–7: Tr: With Solon an entirely new epoch begins in Greek literature…. At the same time the philosophy of the Greeks began with Thales…Certainly they [the Iliad and the Odyssey]…must have originated…a long time before Solon; but they were first collected in Solon’s time, and it was in part by the agency of Solon himself that they were snatched from oblivion…and disseminated in their written version. The reference to Thales suggests that if Coleridge was using Schlegel here he was working directly, and not from Lockhart’s unreliable translation of 1818. Lockhart omitted this passage. (See CN III 4384n). the War of Greeks…: Again possibly Schlegel I 25–6: Tr: With Alexander this happy period ended. Demosthenes, who perished with his fatherland in its final struggle for freedom, surviving the conqueror for only one year, was the last great Greek writer who had a powerful influence upon his nation as a nation. The Greeks remained a cultivated, intelligent people: under the Ptolemies in Egypt they became almost more scholarly and learned than they had been in their beautiful old homeland. Only they were no longer a nation, and when they lost their freedom, they also lost their inventiveness and the true soaring of their own spirit.

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Is is only in a nation…that poetry, the fine arts…can arise: Not in Schlegel in so many words, though wholly in his spirit (I 15–16) and a conviction expressed variously by Coleridge e.g. in Lect 8 P Lects (CC) ff351–354. υide Steff[ens]: The reference, if it is a specific one and not Coleridge’s aphorism, has not been located in those works of Steffens Coleridge is known to have read. Or was Coleridge referring to Steffens’s life (born as he was in Norway but choosing to live in various often French-occupied German states) as an example of how science is able to flourish in any political climate? Greek-Asiatic Philosophy important in its influence on the Jews: I.e. the later Platonism. Schlegel wrote only of more general influences, and excluded the Asiatic element as influencing the Greeks and Romans; he did not mention the Jews. their sweet language: See CN II 2964. the Phœnicians: See 5307 and n. an Alphabet: Cf Logic (CC) 15–16. War under [?their] earlier king’s republican whence oratory (=Chili): Coleridge was writing quickly and elliptically, probably thinking of the early Greek kings and chieftains and their war-time oratory, contentions for power and reputation, in the Iliad I and II. The reference to Chile that follows is closely associated with a history of Chile referred to in CN III 3789, where the historian Molina stressed the importance of oratory and uniformity of language in a large country like Chile, which [like Greece] had many small kingdoms. II 19, 101–3, 352. See CN III 3789n. of the effects of genial climate on the organs of Speech: The idea may owe something to Schlegel (Lect VII) in the context of the decline of Gothic and the rise of High German (I 255–6). Cf: Tr: This is how I explain the origin of the High German language. The German tribes which had originally dwelt mainly around the Baltic Sea developed changes in their language as they migrated towards the South, for example, the Goths who moved from the Baltic Sea to the Black Sea and founded a great empire there, living among many strange nations and even adopting single words from them. They developed a dialect of their own and a quite distinct langauge. In southern German, particularly in the Alpine regions, climatic influence of mountainous country had its usual effect in producing harsh tone and hard gutturals. On the attribution of the chi and the theta to the Goths cf 5307 and n. the digamma…the gnai of the Hebrews: See 4644 f28v, 4765 f43 and n. See also Logic (CC) 25 and n. Homer before Solon=Nibelungen: Cf Schlegel Lect VI (1218): “… there can be no doubt that…something of the Gothic heroic poems and much of those that Charlemagne collected and arranged, as Solon did those of Homer, have survived in the Nibelungenlied.” Cf CN III 4384 ff151, 151v and n. 4638 29.3 So far as physical position in the notebook goes, this entry like 4638, 5237, 5238, 5239, could have been written at various times. The ink is blacker than that of other entries on the page.

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Street directories list James Gooden at 46 Woburn Place 1815–22. In July 1814 he visited RS in Keswick, having collected books and MSS for him in Brazil. S Letters (Curry) II 102–3. Gooden was known also to HCR. Coleridge’s first extant letter to him was written 14 January 1820 (by a slip of the pen Coleridge gave it the impossible “14 Jan 1814” date, manually repeating the 14). The MS of the letter, in Dr Williams’s library, is indubitably clear, but the Highgate postmark is 15 January 1820, and Coleridge spelled the address “Wooburn” as here. 4639 29.39 The entry is in an ink darker than those immediately before and after it. Warmth midway upward to…Light [as antithesis to] W[armth] m[idway] downward from L[ight] towards Grav[itation]: See this material in the context of 4628 above and other “Compass of Nature” entries, e.g. 4555, 5090, 5092 and nn. See also TT 8 Aug 1831. Zenith and Nadir are important here because the powers are seen in Coleridge’s productive anastatic system. The difference qualitative: I.e. in the kind of underlying, producing power, not just in degree; see also 5103n, 5155n. subinfime: “very lowest”, from sub and infimus, “lowest”. Life…term…misappropriated to Vegetables: E.g. inter alios by Bichat; see related statements by Coleridge in 4617 and in entries referred to in 4553n. See also many related entries on the nature of life, e.g., 4677 and n, and TL esp 35–7, 40, 42, 44, 47–58. For Coleridge, vegetable life, represented by the power of reproduction but without “irritability” is different in kind from animal life. Trieb: Cf Schelling Einleitung 290 (tr): “Every product is a finite, but the infinite productivity of Nature concentred in it must have the tendency [Trieb] towards infinite development.” Trieb was much used by many naturalists interested in a theory of life, e.g. Blumenbach (see CN III 3744n), a word and a concept Coleridge found useful; see also Triebfeder in CN III 3556 and n. And some poetic links are collected in 4926n. W[armth] anterior to L[ife]=Vegetable…: In a letter of Sept 1817 to Tulk, Coleridge defined warmth as “the Indifference of Light and Gravitation” (CL IV 773); the discussion is generally pertinent to this entry. Steffens (Grundzüge 48) says that the total unification of the N-S and W-E polarities produces warmth. Relation of Latent Heat &…Specific Gravity: See above 4628n. Animal life a step higher than Solarity. See 4640 f23 and n. Ergo, the Worlds not animantia as Giord[ano] Bruno holds them: I.e. not “living things”; Bruno refers to them as such often in De innumerabilibus, immenso et infigurabili. See CN I 927, 928 and nn. Zamboni’s columns: In QJSLA (October 1819) VIII 177–80, “The New Voltaic Pile of Two Elements” by Giuseppe Zamboni was summarized, and evidence of electrical reactions cited. In the same number galvanism was frequently mentioned, and the fifth article was on the “Agency of Galvanism in the Animal Economy”. But the argument in the entry seems to lie in Coleridge himself. f22v Galυanism: In this context, galvanism is, as Coleridge suspected, what we should recognize as galvanic electricity, produced by the contact of two heterogeneous surfaces through the intermedium of an electrolyte as e.g. in a battery. Galυanism (after Luigi Galvani who in 1792 described electricity chemically produced) was still a loosely used term for a newly recognized phenomenon. It was discussed by John Bostock M.D. in

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perhaps the first monograph on the subject, An Account of the History and Present State of Galυanism (1818). Coleridge’s question whether galυanism may include two powers that will hereafter be known by proper names could arise from Bostock’s description (15) of the difference of opinion between Humboldt, who thought it “entirely a vital action…essentially connected with the living body”, and Galvani and Valli, who regarded it as a proper electrical phenomenon” and called it “animal electricity”. On Coleridge’s further reading of Bostock see 5150; Bostock’s Physiology referred to there was perhaps a source of Coleridge’s double Heart, or the two chambers. In discussing respiration Bostock described the right and left ventricles (II 175–7) and the difference between arterial and venous blood. He also wrote at length about warmblooded and coldblooded animals and about “animal temperature”, II 243–310, but this was a subject dealt with by many physiologists at this time. See also e.g. 4604 f42v. Galvanism was also used in therapeutic contexts and entered seriously into theory-of-life discussions. The question raised in the final sentence appears to originate with Coleridge. 4640 29.40 The entry originates in Coleridge’s continuing interest in reconciling Genesis I with contemporary science; at this point he is caught between the conflicting theories of Heinrich Steffens and C.A. Eschenmayer. The arguments are closely intertwined, but it seems clarifying to treat them separately in succession and not precisely in Coleridge’s order. Multeity: Here used in a new context in this transcendental astronomy; cf CN III 4352, also 4545 f45, 4554, 4556, 4662, to cite but a few other uses. lucifutura: that is to become light” After Caloric the1) appears to have no consequent series. a focus of the proper radiant heat…dilative conductible: In Eschenmayer’s theory, each star is a focus of the aether, i.e. the focus of two rays of aether which had been dispersed by the star clouds. Similarly, Coleridge seems to regard each planet as a focus of heat radiating out from the sun. The radiant Heat of the present Epoch is presumably heat transmitted across spaces envisaging other temperatures in previous cosmic periods and in future ones. Radiant Heat and dilative conductible heat are two modes of the action of heat, requiring distinct dynamic descriptions, i.e. descriptions in terms of powers, which Coleridge does not offer but is seeking. Dilative conductible heat is heat in a body, i.e. a power, and thus not at all to be equated with caloric, a fluid. Coleridge seems at first in this entry to be looking at Eschenmayer for answers to Steffens, but then come a series of running reflexions on Heinrich Steffens’s essay Ueber die Bedingung der Möglichkeit einer innern Naturgeschichte der Erde in Geognostischgeologische Aufsätze 268–75. There are some relevant annotations by Coleridge on these pages of his copy in the BM. The heart of Steffens’s theory is couched in his question (268): “What if the history of the formation of the earth co-incided with the history of the development of the planetary system?” Steffens (269) like Coleridge raised the possibility of the mutual interdependence of the planets, rather than their entire dependence upon the sun; he did not raise Coleridge’s issue of radiant heat. Steffens’s enormous Years & seasons are the consequence of his assuming a different rhythm of the earth’s rotation round the sun due to a different angle of relation between the two in those ancient formative times (tr 272–3): “given the slower movement of the

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earth which we have assumed, both the summer and the winter would last longer in each hemisphere…”. According to Steffens (273–4) this accounts, as Coleridge here points out, for the facts of huge strata of vegetable Origin with equal strata of mere mineral action intervening. Calor lucifuturus: “Heat that is to become light”. f23 Coleridge’s geological facts in the next paragraph, “the vegetable remains, chiefly found in the Regions toward the pole” are referred to (without his specification of palmtribe and fern) in Steffens (270) as evidence wholly justifying his theory that the angle of relation between the sun and the earth was different in the ancient aeons: Tr: And if the geognost proceeds to find traces of perfect equatorial vegetation in northern regions, moreover in a definite relationship to definite mountain formations, he is wholly justified in concluding all that follows [i.e. the theory outlined above], and in this way sets limitations to empirical astronomy without allowing it to prescribe unnatural limitations to himself. One such “unnatural limitation” that Steffens refers to is Laplace’s determination of the cyclical obliquity of the poles, which Steffens spec-ifies does not exceed 1° 29 (271) but he proceeds to disregard this in proposing far wider angles of oscillation for ancient times. Coleridge’s comment, either these Vegetables were anterior to the Solar System…or seems to rest on his accepting Laplace, and hence criticising Steffens’s argument. Coleridge’s marginal note in pencil extends from 270 to 272: Most interesting (to me) to observe, how close Steffens is to the truth, how like the balls in an Electric Machine he is snatched towards it, and like them in the next instant flies off again. Still the Sun is at work as in praesenti—with Summer, winter, Spring and Autumn—only we must interpret them sensu apocalyptico, days=years, and years heaven knows how long!—Hence, as in all half truths, contradictions and sturdy assertions. Thus the assertion (foot of 270, last L but 3) is not tenable: since for aught we know the same effect might have been produced by a greater density of the Atmosphere, and generally by a constitution of things more favourable to the reception of Heat, as Schubart has well shown.—Still, however, Steffens’s Hauntings of the Idea confirm me who had matured it in my mind long before I was aware of any such coincidence, and who had arrived at it by a road altogether different. I take the contrary: See 4639, 4652 for Coleridge’s discontent with Steffens’s derivation of Kepler’s laws, and in his disillusionment with the Identitäts-lehre he began to seek a new method; see 4662. Eschenmayer’s fanciful derivation of the sun: C.A.Eschenmayer in his Psychologie (Stuttgart and Tübingen 1817) § 448, § 460—see CN III 4435 f26v, 4436 f22v and nn— argued (453) for what Coleridge calls planetary plurality—that no star was without its circle of planets. Furthermore, that every solar system had a central body which governed the whole, and determined the distances, paths, and speeds of the other bodies. This established the principle of a Naturzentrum, as the ordering principle for physical bodies, and indeed “a necessary causality of Nature” (457). Mathematically, it could be demonstrated that there need be no body at the Naturzentrum in order for it to function. Therefore it was not simply a matter of equilibrium between bodies, but rather the theory

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of a centre containing the rules for each particular relation in the system and from which the action of the whole system proceeded (454). There was much in this scheme to recommend it to Coleridge, though some of his marginalia on the Psychologie are negative—especially on the fantasy elements (487, 488, 490). But whereas Eschenmayer identified the Naturzentrum (f23) with the objectification of the free causality of Will, Steffens’s system Coleridge had rejected as pantheistic, and because it did not make room for creativity, God, and chaos. Eschenmayer’s Naturzentrum, on the other hand, contained the triplicity of three cosmic forces, Light, Heat, and Gravity, which enabled Coleridge to get at these three fundamental forces of Nature Philosophy without using the Identitâtslehre. Light, for Eschenmayer, was the objectivication of freedom. f22v the Ellipse having been previously shown to be necessary: Eschenmayer said (544), “The Ellipse is another image of the whole, and we find the chief features of our system in it.” On Eschenmayer’s astronomy, see 4633n. The distances of the planets might be fixed…: This follows from an inner proportion which lies in the action of the sun (ibid 547–54). This force is subject to fluctuations, though caused in part by the conjunction and opposition of the planets. It is completely chemical in nature, and proportional to the quality of the mass (e.g. heat) and not to the quantity of the mass (e.g. gravity). (On quantity as the ground of quality see Coleridge 4515.) This force is related to Magnetism, Electricity, and Galvanism in the same way that heat is related to them: and it is this force which causes variation. Here was the jumping-off place for Coleridge’s must there not have been…a prior oscillation (f22v). The oscillations of a force which governed chemical and ipso facto biological activity, would have meant that the production of various forms of life should have correlated with changes in the distances between the planets (Kant’s tidal friction). Hence the facts of huge strata of vegetable origin with equal strata of mere mineral action intervening, referred to by Steffens, did not require, in Eschenmayer’s scheme, the regular periods of fruition, imagined by Steffens. In Coleridge’s view, it was the creation of the vegetables which established the present fixed relation between the planets. The energy which once caused them to fluctuate being stored up in the coal beds of the earth etc. Moreover, it seems that Coleridge thought of this process as occurring in conjunction with the creation of the sun rather than after it (f23). The sun was a by-product of the introsusception and rejection of the mass of light which became focussed at the centre. The anticipations of Titius & Schubart: Titius is the name of many prominent German nature historians but probably Coleridge refers to Johann Daniel Titius and his Lehrbegriff der Naturgeschichte zum ersten Unterrichte (Leipzig 1777). Here Titius began with the physical world and proceeded through mineral, vegetable, and animal kingdoms. His §§ 20–23, in which he discusses the variations in the effects of fire and heat from the sun and in various bodies at various distances, might be taken as “anticipations” (though scarcely scientific in presentation), Titius being mainly concerned about the Zusammenhang of its cosmos and everything in it in one harmonious system. Forty years later G.H.Schubert’s Allgemeine Naturgeschichte (Erlangen 1826), which Coleridge annotated, proceeds on a similar plan but in much greater detail, with sect ii on the system of the fixed stars, iii on the sun and the planets, and iv and v on the physiognomy and the history of the earth’s crust. Schubert writes tentatively about contemporary knowledge of the planetary system, but he compares the planets (including

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the sun), in sect iii, § 12, to apples of different sizes on one tree, by which analogy, apparently Coleridge assumes, it is impossible to tell which, the larger or smaller, would come to ripeness first. Allgemeine Naturgeschichte 91–107. But Coleridge writes critically of Schubert on a front fly-leaf of his copy of this work in the BM: “One great defect meo saltem judicio, of Schubert’s System or Scheme of Thought is the sort of contrasted divinity which he assigns to Light, and quasi proprio quodam jure, to the Solar Light or Atmosphere. But throughout Schubert too much confounds the powers and the eternal Laws, that are the conditions of the actualization of the Powers”. Dilative-Contractive…Contractive-Dilative: See also 4564 and 4659 and nn. The relations of these powers continues to be a central concern for Coleridge; see esp 4811. On contractility see 5150. f23v Vegetable Creation is clearly the passage from Magnetism to Electricity …Animals are a potenziated Galυanism (M[agnetism] + E[lectricity]: This is virtually a statement of one of Steffens’s principal theses in his Beyträge, developed throughout the whole work. See also 4028 above and cf 4617 and 4825. relation of the Insect world to man: Cf “So…ought I to be talking to Hartley!—and sometime to detail all the insects that have acts or implements resembling human/the Sea snails…the wheel Insect…”. CN ii 2538 f63. Coleridge had resolved (CN I 959 and n, II 2538 and n) to begin Hartley’s education with natural history. Moses…interposes…post poses, the Insect Creation: On the fifth day “God created…every living creature that moveth” (Genesis 1:21), and yet on the sixth day, “God made…everything that creepeth upon the earth…” (Genesis 1:25)—immediately before he made man. the law of Tripolarity…Brugmann, Hamberger and Van Schwinden: See Eschenmayer Psychologie (253) and his discussion of “Organic aether”, where he refers to these scientists and says “We can observe the whole nervous system under the laws of magnetism, electricity and galvanism”: Tr: We can consider the entire nervous system under the laws of magnetism, electricity and galvanism; be that as it may, our measure must still be the general proportion of+0− represented in every order. In this way we arrive at a regular sequence of changes to which under certain conditions the nervous system is subject, and which we can include in the collection of dynamic laws of life. It can be seen particularly clearly in the alternation of polar attraction and indifference which Hamburger, Brugmanns, van Schwinden and others have demonstrated in physical magnetism, and which, applied by analogy to the brain and the nervous system, allows us a glimpse into the inner nature of animal magnetism. Cf also TL 87 foll. On Tripolarity see also 4784, 5143, 5155, 5290 and nn. Electricity recalled into Magnetism, or Magnetism impregnated by Electricity: I.e. the interaction of the NS (magnetism) and the WE (electricity) in the Compass of Nature. See also the Synthesis…of Magnetism and Electricity 4814, also 4896, 4929 and nn. 4641 29.41 Coleridge’s Vol. I. p. 51 of the Marcus and Schelling Jahrbücher der Medicin als Wissenschaft is a slip for Vol. III. Pt I. 51. (the BM has his annotated copy of

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Vols I-III bound together). See CN III 3764, 3980 nn for the use of this work and this volume. Coleridge’s opening lines are a précis of A.F.Marcus Versuch einer Theorie der Entzündung “An Essay towards a Theory of Inflammation” of which Chap 4 deals with “external influences”. Coleridge questioned at this page (III 51) Marcus’s view, in discussing the inner and outer organism as being really one, that every change in the atmosphere affecting one affects the other, that Tr: So-called external Nature, in causing disease in the organism, is in this case subject to the same conditions. A storm is a fever in the atmosphere, just as there are fevers in the organism which we call our own. This atmospheric fever undergoes the same impulses as the other fever we know by that name. It has its impulse of cold, of heat, and of water-production. The lastnamed is probably the same as sweat in human beings. Everything happens here according to the same laws, the difference lies only in the organic structure. If it did not sound paradoxical, we might well maintain that there is no fever we are subject to, which the atmosphere does not also suffer. Plague and yellow fever are to be found in the atmosphere before they reach our organism. Coleridge protests: If not wholly false it can be true only under multiform and manifold exceptions & conditions: or every organized Being would be ill at the same time in the same district. Coleridge seems to have allowed nothing for individual susceptibility and resistance. He objected to quarantine—but perhaps chiefly on account of the physical conditions of the place of confinement; see CN III 3730 and n. See also 5143 for an interest in inflammation. the body diseasing the Atmosphere…: Ibid 52 (tr): “…as we infect the atmosphere so it infects us”. Marcus went on to discuss contagion, the Black Hole, poor hospitals, etc. Let the Atmosphere be taken as an organism…: I.e. the inorganic world as participating in the life of nature; see TL e.g. 39–40, 42–6. zoophyte: The old term for forms of life between plant and animal was used by Coleridge in CN III 3476, pejoratively in CN III 3281. our late dear old King: George III died 29 Jan 1820; Coleridge thus provides a date for this entry some time between 30 Jan and 5 Feb 1820. do not the diseases of Spring differ from those of Autumn…: Jahrbücher ibid 53 discussed the link between weather and seasons and diseases, arguing that it is not heat or cold, even when prolonged, that bring disease, but changeableness in weather. The point involved in Coleridge’s question was not raised. 4642 29.42 Michael Scott, the Person: More usually, Michael Scot, on whom Coleridge’s fullest statement is in TT 16 Feb 1833, where he was discussed at length as a better subject for a drama than Faustus. In 4690 Scot is referred to the Edward I time (c

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1239–1307) rather than that of Wickliff (c 1365). The disparity is slight for the shaky chronology of the period but might indicate the sources of Coleridge’s reading on Scot, about whom the historical facts are negligible, and dates especially are wildly various. He appears in most histories and commentaries on magic. Homo Agonistes…personificatum): “Man as Agonistes, the essence which personates/sounds through (or is personified/made to sound through).” Agonistes originally meant Competitor, then Champion applied to Christ especially, to martyrs, champions of the faith, or to the faithful. Cf a note on Milton’s Samson Agonistes in Milton Poems ed J.Carey and A.Fowler (1968) 331. Coleridge was frequently in later years to use this play on the derivation of person and the concept of persona, a mask, as used by ancient actors to enhance features and magnify voices. Cf e.g. the Pipe ad per-sonandum in 5244 f34. The advantage over Dr Faustus: It may be relevant to notice that the first article in the London Magazine for Aug 1820 (II 125–42) was “Goethe and his Faustus”; it tells the story of the 16th-century Dr John Faustus. Coleridge said he did not see any numbers of this magazine until Nov–Dec 1820 at Lamb’s (CL V 125) but no doubt the subject was discussed in his circle and is undatable for him. Prelude—Interpretation of the Bible: The young Coleridge (1796) thought the senses were to be overcome or disciplined in the individual and the race, an educational process in which

Fancy is the power That first unsensualises the dark mind lines 80–1 Destiny of Nations: PW I 134. He came to see the senses as having an essential constructive part in the understanding; see e.g. the end of 4541. Hence presumably the possible use of magic in early instruction? superscientific: OED gives no use before 18 81. The Parable of the Garden—to be fenced: Did Coleridge intend to use the garden of Isaiah 5:1–7? He appears here to be paraphrasing and conflating more than one passage. 4643 29.43 Good Friday March [31] 1820…Peter’s more sure word of Prophecy: 2 Peter 1:19: “We have also a more sure word of prophecy”. (AV). The Greek reads καì βεβαιóτερον λóγον. The meaning turns on the grammatical function of βεβαιóτερον (“more sure”), i.e. whether the sentence is correct in AV or means, as Coleridge and many scholars think, “And we have the prophetic word [made] more certain”, i.e. that Christ’s mission referred to in the preceding verses, fulfils the words of the prophets. Cf similar views in marginalia on Donne LXXX Sermons 59 and Skelton Works 318: CM II, IV. 4644 29.44 The entry has much the same physical appearance as 4642 (Feb–Mar); 4643 of Good Friday March 1820 was written, at the foot of the page, later than 4642 and possibly also after this entry. The first part of the entry only is printed here, it being preliminary to an attempted Greek grammar, the text of which will appear in SWF. This introduction well illustrates Coleridge’s interest in words and logic and is linked to his sense of the wider importance of them in philosophy and religion. ut sciamus nos scire: “that we may know that we know”.

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f25v God is a most pure Act: Coleridge in CN III had resolved his difficulty in thinking of an act or action in connexion with God (CN I 1072 and n); see CN III 3974, 4265 and n, 4359; also below 4907, 5143, 5241 f30. For the meaning of pure Act see below (f26), “an Absolute Will or…as the Absolute eternal Source”. αυτοπατηρ, αυτουιος, causa sui: “father of himself, son of himself, cause of himself’. On these Greek words see 4929n. a fortiori: “with stronger reason”. I am that I am…the literal sense of the Hebrew words: See 4523, 4671, 4702 and nn. f26 Eternity is the…Condition of Time: On the fallacy of applying the accidents of Time to an Eternal, see an early awareness in CN I 334; also 4853 and n. co-inherent, also below (f26v) co-inherence: OED cites Coleridge and BL for both words. argumentum in circulo: As Coleridge translates it below, “argument in a circle”. f26v Identity of Noun and Verb: The analysis here helps to explain how and why for Coleridge every process of language, logic, philosophy, and religion is related to every other. per hypothesin…causâ: “by an imaginary hypothesis, for the sake of argument”. A point producing itself into a bi-polar Line: See 4513, 4784 f128v, 4843 and nn; also 4538. 1 Prothesis 2 Thesis 3 Antithesis 4 Synthesis: The diagram was compressed at the foot of f26v above the footnote; it is clear enough in MS but impossible to represent in print. A semicolon has been substituted for a dash (or a fullstop) after preferable, and but Identity contrasts better with INDIFFERENCE has been given the extra line for which there was no space on the MS page. As Coleridge enjoined below on f27v
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Theosophy: Cf 5406 and n. Coleridge’s most sympathetic references to it are to be found in his marginalia on Boehme. See a note referring with approval to “Theosophy from Heraclitus (500 A.C.) to S.T.C. (1817 P.C.) …”: CM I under Boehme Works I i 55. Zöonomy: A natural verbal progression from Erasmus Darwin’s Zoonomia; cf the first recorded appearances in Thomas Forster Sketch of the New Anatomy of the Brain and Nerυous System of Drs. Gall and Spurzheim considered as comprehending a complete System of Zoonomy (1815). Did Coleridge know this work, first published in the Pamphleteer No IX? Forster does not define the term precisely but evidently means the study of man as an animal with special attention to his distinctive features, the brain and nervous system, on the phrenological principles of Spurzheim. Anthropology: Coleridge appears to use this word in the general sense (de homine) common in his time, not in the later, more restricted application (OED after 1860) to the races of mankind. Conversations…1817–1820: Probably the Thursday evening classes; see CL V 28, and the Logic (CC) Introduction xliv-liv. two red books elder…bought at Mr Bage’s: N 27 is identifiable by the Bage label in the upper corner of the inside back cover, but the other Bage book has disappeared. Possibly it was either N 31 or N 32, both of which were missing from the series in Dec/Jan 1930/31 when the first descriptive list was made at Ottery St Mary. Dr Thomson: Thomas Thomson; see 4873 and n. Mr Brande: See 4560n. Hatchett: See 4580 and n. potenziation: Potentiate is attributed by OED to Coleridge Chap 12 BL (CC) I 287, potentiated to a lecture on Shakespeare, and potenziation to J.H.Green in Vital Dynamics (1840). insulated Life…: I.e. life in specific form, phenomena which, according to Coleridge’s “principle of individuation” TL (42–3), have separated themselves as realizations or products of life as a power. In a note on Steffens Beyträge 170–3 (on a back fly-leaf), Coleridge criticised the Naturphilosophen for overlooking the difference between the “attractive or negative magn [etism]” and the “Contractive=insulating Power”, or “negative Elect[ricity]”. This principle he applied to σζ~(vegetation) and σζ…(animal life), as well as to rock crystals, in fact up through all the strata of organized energy, mineral, vegetable, and animal. concluded with the Teeth and Bones: Cf 4580 f99. Chemists and Galυanists of the existing Scottish and Anglo-Gallican… School: Including such electro-chemists as Davy, Brande, and Thénard. 4646 28.5 the preceding P.B… and the other I.e. N 27 and another now missing; see 4645 f2v and n. CHYME. Saliva: See 4541 and 4559; also CN III 4363–4364, though these last hardly answer to a chemical analysis. In a late notebook (56.3) Coleridge described chyme and chyle as “the first Products of Assimilation”. Much of what Coleridge says here is in Brande’s Manual 460–4. Coleridge’s interest in saliva (see also 4514) was probably stimulated by Gillman’s work on hydrophobia (published in 1812 and being revised in October 1824); see CL V 375, 378, 386.

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Coleridge also displayed an interest in snake venom (see 4719) and its relations to saliva. Sir E.Home’s Lectures: Everard Home Lectures on Comparative Anatomy, in which are explained the Preparations in the Hunterian Collection (I, II 1814; III and IV 1823; V and VI 1828). Lects IX and X of the first course of lectures, delivered in the spring of 1810, dealt with the stomach and the two processes of secretion. Lects III and IV of the second course in 1813, were on the digestive organs of birds; here the ostrich family of Java (cassowaries) and of Africa were compared, with much stress on their significance as illustrating the adaptation of anatomy to food supply and mode of life. On this subject see an earlier interest, in CN II 2325. f4 alter’d: The same joke and pun in CN III 4301 suggests that the philosophic friend is the same as the one who wrote the letter to the author of BL reported in Chap XIII. the paronomastic art: on Coleridge’s interest in puns and punning see CN III 3542, 3762, 4444 and nn; and for another example of his enjoyment of this kind of wit, see 4748. Natura Naturans… Diapata the Diva Diapanta Punifica: “Creative Nature…Divine Punstress through all”, the divine All-punstress, as Coleridge in part translates it. Natura Naturata: “Created Nature”; see above 4521 f89v and n. “truly a rebus in things”; see f7v below. CHYLE: condensed from Brande Manual 462–3, except for the query concerning the double-taste mixed not united. Lymph I.e. 4580. f4v Hatchett’s admirable communication…Phil Trans: In his Lectures referred to above, in Lect IV of the first series, Home said, It is to Mr Hatchett that we are indebted for our present knowledge of the chemical analysis of these different substances [shell and bone] which throws so much light upon their structure, and enables us to arrange them into a beautiful series, containing first those composed of animal matter and carbonate of lime; then those in which the hardening matter is principally carbonate of lime, but to which is added a small portion of phosphate of lime; afterwards others, in which the earth is almost wholly phosphate of lime, but still with a small portion of carbonate of lime. I 60–1. f4v But Home reported many of Hatchett’s communications, e.g. in Phil Trans Vol 96 for 1806 Pt II, 372–6. Brande, Hatchett, and Home shared their findings informally, and Home records in Lectures on Comparative Anatomy (1828) 14–15 that in 1812 he, Charles Hatchett, Sir Humphry Davy, Brande, Brodie, and Mr Children formed an “Animal Chemistry” society, with Hatchett as president and Brande as secretary. Coleridge may well have known whose observations were the source of any published paper. f5 Brande’s statement: Manual 462–3.

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Bichat: Was Coleridge going to look into M.F.X.Bichat Traité d’anatomie descriptive (Paris 1814)? Or Bichat’s Anatomie général etc (4 vols Paris 1812)? Or into Thomas Rennell’s summary in his answer to Bichat, Remarks on Scepticism (1819)? See on the last 4617, 4825 and nn. Or was he going to Rees’s Cyclopaedia (CN III 3855n), the article on “Life”, in which Bichat is much discussed; see 4517 and n. Blumenbach: If Coleridge examined Blumenbach he would have found some discussion of Chyle in Institutiones Physiologicae (Göttingen 1798) tr John Elliotson The Institutions of Physiology (1817) 205–6, but not in so much detail as he already had. (“nitrogen”): Albumen and chyle are rich in nitrogen,—a commonplace by n 1819. Coleridge wants to know if nitrogen is passed to chyle as nitrogen or produced there. f6 mice…[in] a bason of caustic Alkali at the Royal Institution: Particularly if Coleridge saw the gelatinous mass, he would be reminded of Nostoc, in old Bailey’s Dictionary and the experience he connected with it; see CN I 1703 and n. f6v “hypotheses of so chimerical a cast…“as rather to resemble Eastern Allegories”: Brande in Outlines of Geology (1817) 19—reprinted in his Manual 480—after a rude and caustic sketch of the theories of Burnet, Woodward, Leibnitz, Whiston, Whitehurst and Buffon, Kirwan, De Luc, and others, says there are more geological writers he might discuss but “their general hypotheses are of so chimerical a cast, as rather to resemble Eastern allegories than European philosophy; they defy all crit-icism…. These are the inventions of Professor Werner of Freyburgh and Dr Hutton of Edinburgh”. Brande goes on to describe the Huttonian and Neptunian theories. See 4653 and n. O Endive and Cellery of European and R.I.Philosophy: Coleridge was jibbing at the dilettanti, provincial English and European attitudes towards philosophy and science, which even in the Royal Institution cannot endure a ray of light. palates of Lords and learned Ladies: Is Coleridge accusing Brande of subordinating science to society in the burning contemporary conflict over whether scientific societies should be run by patronage or the scientists themselves? like a cucumber: Cf Gullivers Travels Bk III Chap 5. (“carbon”)… (“nitrogen”): The lungs were generally in 1819 regarded even by Brande (Manual 465) as the part of the body where a portion of the oxygen in the atmospheric air inspired was saturated with carbon, but Brande and others did not consider that the body absorbed either oxygen or nitrogen. Cf 4854 and n. while Mr Ellis bars up one door (the pulmonary)…Brande and Brodie stultify the other…: Daniel Ellis An Inquiry into the Changes Induced in Atmospheric Air (Edinburgh 1807) 5, 72 argued that there was no absorption of atmospheric nitrogen by plants. Brodie: Benjamin Collins Brodie (1783–1862) apparently agreed with Davy and Brande that nitrogen was not absorbed from the soil. If the experimentalists were correct in their negative findings, nitrogen had to be produced by some action within the plant. Chemistry was totally unable to account for nitrogen fixation, and Coleridge was acute in seizing on the weakness. f7v “Eastern Allegory”: Referring sarcastically to the phrases from Brande quoted above. in the next article on Respiration: I.e. Brande Manual 466. Brande wrote that in respiration the colour of the blood changes because of the “action of the air” on it

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through the “thin coats of the circulating vessels”. Coleridge was quick to pick up the inconsistency of this in atomistic, corpuscular terms, for one thing cannot pass through another. For him the process was rather a dynamic one exercising powers rather than things. f8 On Newton’s Progression of Pores: See an early entry, CN I 93 and n. “in the Lion’s skin of mathematical calculation”: A Midsummer Night’s Dream III i. f8v Florentine Globe of Gold: A museum piece in Florence; see 4832 f61. even the Caloric is in Jeopardy: If it is a thing, i.e. an atomistic fluid, it is threatened by what is emerging; see 5144 and n. f9 υenous blood: Brande Manual 468 (§ 901) refers to Brodie in Phil Trans CII (1812) 379–93. f9v Abdera: According to Strabo, in Thrace, on the Nestos, just north of Thasos; the city was famous as the birthplace of Leucippus and his pupil Democritus, founders in the 5th century B.C. of the atomic philosophy; it was notorious among the Greeks for the dullness of its inhabitants. See EOT (CC) II 304 n 3. au désespoir: “to the point of desperation”. sine Rebus in Rebus: “without Things in Things”; see above f4. Rebuses: See an early distaste for them in CN I 475 and n. the Lady Chem’stresses, the fair auditory of the Royal Institution… Things in Things: As he said above, Coleridge hated the ubiquitarian Thing, but he was not often given to such bitter outbursts about women. Had he recently been to a lecture—a Friday Evening Discourse—at the Royal Institution when some of the ladies in the social converse afterwards, aroused his scorn? things “remain…hidden from our view”: Brande Manual 469 on the generation of animal heat. Zoodynamism, and the Life of Nature: Zoodynamism is Coleridge’s coinage for the kind of vitalism of which he became more firmly the proponent from about 1817 onwards. See a letter to Tulk of Sept 1817 (CL IV 775) and one to Green of 30 Sept 1818 (CL IV 873–6); The Friend (CC) I 492–5, esp the note on John Hunter, I 493. The attack here is on those who like Davy had become converts to Dalton’s atomism, but for at least a year, Sept 1817–Sept 1818 Coleridge had been struggling with the Scylla and Charybdis of the Schellingians on one hand who made Nature absolute, and abstraction a principle, and the various sorts of mechanists on the other. Zoodynamism was his answer to both. See CN III 4449, 4450 and nn. 4647 28.6 The last paragraph of the entry is written in pencil, with a few words overtraced in ink similar to the rest of the entry. Did someone borrow his pen for a few moments? Davy, Brande, &c, cannot die [deny?] that vital Powers exist: The slip is of interest in itself, and the conjunction of names in this context. By this time (c 1820) Coleridge was disillusioned about Davy, who had, he thought, abandoned his earlier Vitalist position and become “an Atomist”. See CN III 4221 and n; also a note on Boehme Works 1 i 43 in CM. f10v The powers, called vital…the powers called physical: Cf Davy’s “An Essay on Heat, Light, and the combinations of Light” (1799): D Works III 84: “Life, then, may be considered as a perpetual series of peculiar corpuscular changes; and the living body as the being in which these changes take place.”

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f11 Iliacos…: Horace Epistles 1.2.16: “Within and without the walls of Troy wrongs are done”. Eastern Allegorists: For Brande’s use of this phrase, see 4646 f6vn. Mr Brande’s assertion: Outlines of Geology 79 (Manual 509): It was once a great difficulty to imagine a combustible which should thus furnish fuel to melt these immense masses of primary material, and to conceive the real cause of that expansive power of heat which Dr. Hutton always flies to. But the discoveries of Sr H.Davy concerning the true nature of earthy bodies, have furnished unexpected evidence in defence of these apparent incongruities of the Huttonian doctrines. jure philosophico: “by philosophical right”. Eastern Allegorist, H.Steffens: See 4646 f6vn. Steffens Grundzüge 105 explained the formation of the earth’s crust by oxydation [fire] and hydrogenation [water]. Thus Coleridge argued that Steffens anticipated Davy. f11v The huge Boulder Stones…: H.B. de Saussure Voyage dans les Alpes, precedes d’un essai sur l’histoire naturelle des environs de Geneve (4 vols Neuchatel 1779–96) I 166–7 explained that the granite boulder protected the pillar beneath it from erosion. Coleridge evidently was arguing against catastrophism, using Steffens’s idea that granite is a product of reduction. Grundzüge 99 foll; also Geognostisch-geologische Aufsätze 228 foll. Cf 4551 f74v and n. Coleridge may have read de Saussure, but could have seen in Brande’s Manual 504n a reference to John Kidd Geological Essay (Oxford 1815) 168–9, who discussed de Saussure’s Debacle System. William Playfair Huttonian Theory of the Earth (Edinburgh 1802) 384 foll mentioned the granite boulder of de Saussure and opposed the explanation of a violent debacle of waters when the seas retreated from covering the mountains. Coleridge likely read Playfair, the standard statement of Hutton’s theory. 4648 28.7 f12v Nature…as a plastic Will, acting in time and …finitely: The footnote begins on the facing page (f13) below, where the central point is made, the attack on pantheism, and runs to the end of the entry. The footnote in fact appears in the MS to be less a footnote than a continuation of the entry, and therefore is so printed. On Life as plastic Will see CN III 3840, and in this volume 4929, 5150 and nn. f13 Finality…superinduced—not inherent: I.e. Finality as created by God and, contrary to Pantheism, not inhering by necessity in even the essences productive of forms. See CN in 4418 f11v and n. Life−Finality is=a Wen

a man: Life minus Finality, contrasted with

Life+ Finality (f12v), is like a Wen, as opposed to a man. The wen image occurs from early days—perhaps a personal revulsion. et impiâ pietate: “and in impious piety”. f13v Eastern Pantheism: Cf in the preceding entry, Eastern Allegorists (f11). See also CN III 4498 ff139v–139 and n, and Lect 3 P Lects (CC) ff82–88. Presupponens…Presuppositum: “The pre-founding [power] and the prefoundation/the presupposing and the presupposed”. A and Ω: Rev 22:13.

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f14 in the one, as Idea, in the other, as Law: In Man as idea, in Nature as Law. Cf 4649. : Nature “on the way to becoming God-like”— evidently supplied on second thoughts as an explanation of Life compleatly subordinated to Finality. the best Schellingians: E.g. Steffens; see 4776 ff84v–85. Λ in the IIν: “Logos in the Pneuma, Word in the Spirit”; see 5249 and n. f15 esse in percipi: A reference to Berkeley’s premise that “being is perceiving”; see also Lect 13 P Lects (CC) ff597–602. As I have demonstrated in I.e. as explained in 4646, this symbol means “N 27”; the reference is to 4540, 4541, 4545. (wann) die Natur keinen Schatten…: “when Nature casts no shadow on perception, perception does no violence to Nature, where both have become completely inseparable”. No German source has been found. 4649 28.8 Anticipation : Idea : : Theory : Law: Anticipation is to Idea as Theory is to Law, a common form of equation with Coleridge. Cohobation: Repeated distillation. On similar conjunctions of the terms used here, see The Friend (CC) I 419–23, 492–3, Lect 12 P Lects (CC) ff573–579 and n 63. Pay the post and go to Hell: Untraced. 4650 28.9 Further reflexions on the reading behind 4646 on the adaptation of animals to environment? Camelopardalis: Gi raffe. (labor improbus): Coleridge is using the proverbial phrase from Virgil Georgics I 146; Lamb used it in his poem “Leisure”: L Works v 56. Coleridge’s context seems to imply “relentless toil” or “degrading work”. (consociat se dapibus]…ANIMAL SOLARE EST: “ (he joins as a partner, in the feast)—no less is it lawful to embrace and to kiss a betrothed maiden or mother and sisters, either standing or sitting, so that his dutiful affection is not without love, and his love is capable of chastity.—.—In the preservation of his species, I admit, (he appears to be a slave), he becomes the servant of Nature and Earth; but he does not without injury to himself become a bondsman. He prostrates himself before nature, covering human face with human face—His eyes from above [are] cast down towards the earth, but towards the Earth occluded by the countenance of the Mother to be; that countenance intervenes lovingly ashamed and looking towards heaven, which is reflected rather than eclipsed by the closer and more domestic heaven of the husband’s countenance—Finally, Man truly is A SOLAR ANIMAL”: Untraced. If the couplet at the end is Coleridge’s it does not appear in PW. 4651 28.10 Lucretians: I.e. presumably those who, like Lucretius (De rerum natura v 783–804), held a theory of material evolution from a spontaneous generation of life. Coleridge possibly included such proponents of natural theology as the Oxford parsons 5061 and philosophizing Noachists (5119). Miraculists: Presumably believers in a miraculous Creation, literalist interpreters of Gen 1 and 2.

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factiously discharged: Coleridge’s weakness for a pun comes out in his severity against the illogicality of those who use so-called “facts” to support their faction (Miraculists) when by so doing they make themselves vulnerable to a similar use of “facts” by their enemies, the Lucretians. On “facts” see 5217 and n. 4652 28.11 The whole entry is a mixture of running commentary, précis, and translation of Heinrich Steffens Grundzüge 29–33. “The Bound poned as Boundless…: Cf Steffens (29): Tr: Every finitude [“Endliche”, which Coleridge translates as bound] is, when opposed to the Infinite, merely finite; in itself, however, an infinitefinitude. Thus, in relative counter-position, it appears as a subjective entity, having its object outside itself, as a mere formal entity whose real being lies elsewhere than in its own ground; in itself, however and apart from its relative counter-position, it is its own ground, and at one with it. From a relative point of view it is an (A=B), but from an absolute, an (A=A) or an A2. Thus the finitude, when it is stated to be infinite, acts as the second power, or the square of itself. See also 4775 and n. But there is no Square of I: I.e. I2=I. The Infinite in the Finite is a consequence in any dynamical theory in which matter is infinitely divisible. their system…ours: I.e. of the Naturphilosophen as opposed to Coleridge’s and J.H.Green’s system. See 4541 and n the 3 Laws of Kepler: Astronomy nowadays gives Kepler’s three laws in the following order: 1. All planets travel in an elliptical path with the sun at one focus of the ellipse. 2. A line drawn from the sun to a planet sweeps over equal areas in equal times. 3. The squares of the orbital periods of the planets about the sun are proportional to the cubes of the semi-major axes of their elliptical orbits. Steffens reversed the order, and so began, as Coleridge states, with The Squares of the periodic Times. This is the conclusion of a long paragraph enunciating Kepler’s first law: Tr: So it follows generally that the periodic times, in the case of all heavenly bodies, are in proportion to the square roots of the cubes of their distances from the centre, which is the first Keplerian law. Roger Long (1680–1770) must have been a legend in Coleridge’s time in Cambridge; his Astronomy in Five Books (2 vols Cambridge 1742, 1764), completed in 1785 after his death, became the authority on the subject. See also 4781, 4782 and nn. This alone given by Long as a Law: Kepler’s “first” law (in Steffens’s order) was given alone in § 90 of Long’s Introduction, merely as an example. All three laws were given by Long, without specific numbering however, in his Bk v Chap 10 § 1621: Vol II (1785) 705. f17v 2. (If I understand St. aright: Steffens (33) wrote—and in view of Coleridge’s uncertainty the original German is retained:

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Durch die elliptischen Bahnen der Planeten wird ihre relative Differenz angedeutet, so dass kein Weltkörper für sich, wohl aber alle zusammen, die vollige Cirkelbahn beschreiben, welche aber für die sinnliche Anschauung, (mit welcher schon nothwendig alle relative Differenzen bis ins Unendliche gesetzt sind), sich nicht offenbaren kann, sondern nur für die intellektuelle Anschauung in dem ewigen Wesen der Vernunft absolut ist. Daher die Nothwendigkeit des zweiten Kepplerschen Gesetzes. Tr: The relative difference of the planets is indicated by their elliptical orbits, in such a way that no single heavenly body but rather all of them together describe the complete circle, which, however, cannot be manifested for the perception [Anschauung] of the senses, (with which all relative differences right up to the infinite are of necessity already given), but is only absolute for an intellectual perception in the eternal essence of reason. Hence the necessity of the second Keplerian law. 2…. the second Keplerian Law: Steffens referred to but, as Coleridge says, did not state the second law explicitly. Is it the same as the Newtonian Law: None of Kepler’s laws is the same as Newton’s law of gravitation. Kepler’s laws alluded to by Steffens are laws of motion. 3. The Planets moving in Ellipses: Steffens (34) wrote: Tr: The actual equivalence of both unities, however, whose scheme is the ellipse, is restored by the very fact that the times are to the centre not as the circulating orbits, but as the spaces as a whole are; for since these are equal in area, then it follows that if the relationships of the times are the same as theirs, equal areas will be described in equal times, and it follows that the ellipse is expressed in its movements in fact if not in appearance. And this is the meaning of the third Keplerian law. Did Coleridge in reading Steffens turn to Long for confirmation or clarification? See 4782 and n below on a related point. In the first law…: Steffens (34–5) wrote: Tr: Whereas the first Keplerian law expresses the identity of the planet with itself, and the second the relative difference, the third expresses the synthesis of identity and difference, and thus these laws express the entire type of regularity in the movements and being of the heavenly bodies as relative totalities, and in so doing completely express the type of being of the particular in the general. f18 Kant in the commencement of the Einz[ig mögliche Beweisgrund zu einer] Dem[onstration des Daseyns Gottes]: This work appears in Kant’s VS II (Halle 1799) 55–246; Coleridge annotated three copies of this volume, one of which has a note on this work on p. 109. The “Math. Student” is the “intelligent pupil” in Kant, and appears in a paragraph beginning on this page, which is in fact at the commencement of Pt II of the

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essay, not of the essay as a whole. Kant refers in general to the astonishing order in the geometry of the circle, and proceeds to an instance. Tr: If we were set the problem of arranging sloping surfaces at various horizontal angles in certain lengths so that bodies freely rolling down them would arrive at the same time, anyone who understands the laws of mechanics would see that elaborate arrangements would be required. However, this arrangement occurs of itself in the circle with an infinite variety of positions, and yet in each case with the greatest exactitude. For all the chords adjoining the vertical diameter, whether they start from its highest or lowest point, at whatever angle you choose, have this in common: free fall along any of them will take the same time. I remember one occasion when I presented this theorem and its proof to an intelligent pupil; once he had understood it clearly, he was moved by it no less than if it had been a miracle in nature. And indeed, seeing such a multiplicity so strangely unified according to such fruitful rules in so seemingly simple a thing as a circle surprises us and rightly transports us in a wild surmise. f18v In the Planets…: Coleridge returned to Steffens (30): Tr: In gravity, all forms are indistinguishably at rest, as in the dark night of absolute being. But now all contradiction [Coleridge’s opposition] of forms is resolved into one form that is equal to the Essence and one with it (as the planets are), or the single forms are in counter position to one another in idea in such a way that the individual-in-idea [das IdeellEinzelne] is related to the whole as it is to its own ground. In the first instance, time and space, motion and rest are posed as identical, but in the second, motion will be manifested not in what is at rest and one with what is at rest, but as motion towards that which acts as its ground. From the former (the identity of rest and motion) arise the laws of motion of the planets; from the latter the laws of motion of the single bodies moved relatively towards the centre in which they rest, or the laws of gravity. The crux of Coleridge’s work here is the comment at the foot of f18 about the false assumption of Naturphilosophie that the finite is absolute. in the first [i.e. Essence], T[ime] Sp[ace], Motion…Rest. See below 4654, 4929 and nn. 4653 28.12 No need of Fire: Basalts can be seen as genetically derived from the older material of granite, instead of the result of fire; cf 4551, 4864 and nn. “The four Basaltes…: Cf Thomas Pennant’s Tour in Scotland: “This is the most northern Basaltes I am acquainted with; the last of four in the British Dominions, all running from South to North, nearly in a meridian”, and he gives the names, but spells Brismhawk thus. (2 vols Chester 1774) II 292. Brande discussed Basalt Outlines of Geology (Lect v) 116–22: Manual 527–9 (see 4646 above) but Coleridge was reading Pennant also; see 4783 and n. Brande argued for fire as the explanation.

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See above 4583 where a similar discussion goes on in relation to earths. Here, however, the earths are considered with an emphasis on their metallic derivation, and with reference to iron. This introduces the concept of magnetism and geo-magnetism, important, Coleridge says, for the geographic distribution of the Basaltes, as in the Magnetic Axis. Silica alumina Lime Magnesia: This is a series of earths seen in relation to metallic character—hence the circles symbolizing me-talleity—with different powers in the compass of nature predominating in different earths. Thus in silica the power of carbon predominates. For the other symbols, and the co-relation of chemical substances with powers, see 4555 and n; also App A. The new symbols are conjecturally interpreted to mean directional components of the Compass of Nature on which the metals are aligned (4555). Thus “oxygen plus west-east predominance in centrality” (or metalleity) diversifies “Magnesia” from “Lime” and υice υersa “hydrogen under the predominance of carbon minus the west-east predominance in centrality” div[ersifies] L[ime] from M[agnesia]—because in lime the west-east power is lacking, compared with magnesia. (Coleridge has confused his two symbols for lime; see 4583.) the “good Excellion”…a fine old word! But not in OED. (bono auxilio): “by (or with) good help”. N.B. “earth” instead of “metal”: See 4583 where Coleridge referred to silica, alumina, lime, magnesia, earths, using the triangular symbols; here he called them metals, using the circles. 4654 28.13 Evidently continuing the speculation in 4652 f18v above. On Time relatively to Space see also e.g. 4929 and on the entire idea of the entry as Coleridge developed it, see 4775, 4776, 4778 and nn. 4655 28.14 Ad Lectorem…To the Reader. For earlier caustic applied to reviewers see CN II 1850; CN III 3302, 3952, 4035, 4323, 4480 and nn. Against the personal attacks (in pre-libel law days) of erstwhile friends like Hazlitt, Wilson, and Jeffrey he was incapable of retaliation. Moreover he despised reputations based on reviewing; of Southey’s hack work in this line he was particularly scornful. See CN III 3661 and n. 4656 28.15 The general lines of the argument were used in Opus Max (MS) III. “something true”, “a verity”, as Coleridge defines it. heuristic: From Kant’s “heuristik”? The first English use recorded by OED is dated 1860. Also in 5094. f21 Handlungsweise: “a mode of proceeding”. (add Identity?): See 4765 and n. abstractions: See the next entry and n. inter res heterogeneas nullus datur antagonismus: “among things of a different kind there is no opposition”. See 4945 and n. f21v in mundo intellectuali: “in the world of the mind”. argumenti causâ: “for the sake of the argument”. f22 Ideas…Conceptions: see 4940 and n. f22v objective in the Subject…subjective in the Object: See 5215, 5281 and nn. f23 Proschema: “preliminary scheme” Not in OED. Organology: The word appeared in the sense of a study of the organs of mental activity in the title of a work by T.Foster Essay on the Application of the Organology of

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the Brain to Education (1814). But Coleridge was not using it in its phrenological application; see 4662 f32, 5293 and n. Cf on organon 4673 and n. 4657 28.16 Outline…in Rees: Cyclopaedia, Vol. XXV, P. II: The reference suggests that Coleridge was using a copy for which Vol xxv was in two parts; there is no other evident explanation of his “P. II” (or P. II). This encyclopaedia has quarto signatures, not page numbers. On the issuing of this work in parts see CN III 3569n. B.D. Jackson Attempt to Ascertain the Actual Dates of Publication of the various parts of Rees’s Cyclopaedia (1895) showed that Longman’s published the work in parts, two to a volume. The parts appeared from 1802 to 1819, on the completion of which a set of title pages was issued dated 1819 for the 39 volumes plus five dated 1820 for the volumes of plates. The two parts comprising Coleridge’s Volume XXV, Jackson dates without certainty April 1813, but this entry appears to belong to 1820 and probably Coleridge has access to the completed series. The article on “Outline” described outline as “ideal line” but it did not use Coleridge’s word Abstraction. On the word and process of abstraction see 4538, 4630, 4835 and nn; also The Friend (CC) I 520–1. It had for Coleridge crucial meaning philosophically in his dissection of the Naturphilosophie; see e.g. 4910, 5217 and nn, also the special interest in it in regard to Aristotelianism in 5133 f97v. f23v Pars sui completivus in Totum suum: “Part completing itself into its Whole”. Flaxman’s Homer, Eschylus & Dante: On the sculptor John Flaxman, see 5186; Coleridge refers to his famous illustrations, engraved by Piroli for the Iliad and the Odyssey, The Divine Comedy, and the plays of Aeschylus. These were mentioned in the Rees Cyclopaedia article. potenziations: See above 4645 and n. plastic Imagination: The old word “plastic” (cf plastic will in 4648, plastic Numbers i.e. Proportion in 4814 f54v, and the Plastic Powers of Nature—Laws as we now say, in 4899 f44) Coleridge found useful to his dynamic position, suggesting process, activity, making, for which latter he also used poesis, see CN III 4176 and n. Flaxman was a contributor on art and archaeology to Rees’s Cyclopaedia in 1819–20; was this article his, or by a knowledgeable friend? See 5186 below. 4658 28.17 Possibly initiated by Brande Manual 83 § 128 on Chlorine which says: “when a burning taper is immersed in a jar of chlorine, the brilliancy of the flame is much impaired, it becomes red, throws off much charcoal, and is soon extinguished” The entry appears to be incomplete. Was Coleridge interested in chlorine, its incombinability with Charcoal on the one hand, and its readiness to combine with metals on the other, in relation to its poisonous effects on breathing? sensu philosophico: “in a philosophical sense”; see the next entry. 4659 28.18 Heat and Fire: Combustion was for centuries a central problem to chemists. Hydrogen (~) and oxygen (…) are respectively that which is burned and that which supports combustion. In his copy of Oersted Ansicht der chemischen Naturgesetze (Berlin 1812) Coleridge wrote on the title page, “All bodies into Combustive, Combustible, and Neutral…But I cannot with my present knowlege of Chemistry see the advantage of this division.” Hydrogen and oxygen are not merely substances but symbols for West and East in the Compass of Nature; see 4929 where Coleridge divides chemical species into Combustive as opposed to Combustible; also 5405 and nn. For the relationships of Light and Warmth see 4855. Steffens Grundzüge 48–9 discussed warmth

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in relation to powers and to chemical process. For Steffens as for Coleridge these were fundamental issues. For Coleridge on caloric see 5144 and n. action of the red heat…Sulphuric Acid on other sorts: A standard means of producing oxygen gas; to Coleridge a significant problem is why heat should liberate oxygen from a compound while combination of a combustible with oxygen is generally productive of heat. Production of oxygen from oxyd of manganese by heat and by action of sulphuric acid was demonstrated in Davy’s lectures at the Royal Institution in 1802; for Coleridge’s notes at the time see CN I 1098 and n. The facts about manganese compounds cited here are also in Brande Manual 226 § 410. f24 wrestling war-embrace: As in CN III 4418 f14; cf “total embraces” CN III 4435 f28. See 5249 and n. In this entry the embrace is of the powers corresponding to oxygen and hydrogen, East and West. Contractive and Dilative: I.e. oxygen and hydrogen; see 4556, 4557 and nn. 4660 28.19 39 of the Phil Trans is the issue for 21 Sept 1668 in Vol III 771–4, the article on The Osteocolla “An Extract of a Letter” from Frankfort by Professor Johannes Christophorus Beckman. It made no reference to the German Hammosteus, a puzzling word not found in German dictionaries. Was Coleridge in a good library looking at the 39 on earliest volumes of Phil Trans, or .was he reading someone who quoted Osteocolla? There were articles in learned journals on the subject through the 18th century, chiefly disputing the nature and genesis of this arborescent tufa. Coleridge’s interest in this subject is part of his curiosity about the margins of the animal, vegetable, and mineral, and the light that chemistry may throw on such matters. the Fluorine or Phthoric Principle: See 4565 and n. 4661 28.20 In pencil. my Systema ενκυκλοπαιδενµενον: “my encyclopaedic System”. See the next entry, also 4652. that in consequence…subsisting as Bodies; Coleridge’s distinction between substantive and modifying powers is the key here. See a note on the front fly-leaves of Steffens Beyträge: The Powers of Nature, her Hand, as it were, form a Pentad=5 fingers, or four fingers and the Thumb. I. Attraction. 2. Repulsion. 3. Contraction. 4. Dilation. 5. Centrality—.Let the Thumb represent the 5th or Central Power.—Of these the Ist [[and]] 2nd [[are]] and 5th are the Constituent, substantive Powers: the 3rd and 4th the modifying or adjective Powers: 1 and 2=Magnetism; 5th=Galvanism; 3 and 4=Electricity./ See also a note on Oersted quoted in 4659n. are constituent, W-E (~and…) In the Compass of Nature, the N-S powers (/and are modifying. But in all bodies, all four powers are present in a dynamic balance; the predominance of powers determines the specific qualities of a body. In this entry, the co-presence and co-activity of powers underlies Coleridge’s statement that the activity of the modifying powers enables the substantive/constituent powers (embodied in carbon and nitrogen) also to act as powers, while, conversely, the activity of the substantive powers enables the modifying powers to subsist as bodies (hydrogen and oxygen). This is a consequence of the coadunation of powers.

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Coleridge here illustrated the workings of this approach by representing,~West or hydrogen, the power of dilation (4555) as symbolizing caloric,≡, which is therefore a modifying power. As the power of dilation~diminishes, the Northerly power,/, fixity and attraction, thus crystallization, increases. At the same time, the Northerly power comes to predominate over the easterly also. The Northerly power corresponds to the power of cold so that an increase of crystallization and of cold correspond to an increase of the substantive Northerly Power. Thus Cold is not a mere comparative—Heat. The association of cold with North and with magnetism (the NS power) leads Coleridge to iron, a magnetic metal—and to Steffens Grundzüge (1806) 139–40—The contraction of frozen Iron ist nur scheinbar (“merely apparent”) because it is merely a change in predominance from S to N, from repulsion to attraction, which is merely a change of the balance of N-S powers—only increased Cohesion, i.e. only increased Northerly power, and not true contraction, which is an Easterly power. Increased Cohesion involves a change in the balance of N-S powers, M —M, magnetism being the N-S power, and also the power of length—just as water expands—i.e. lineal enlargement—in freezing. Cf 4513 and n. 4662 28.21 The entry is Coleridge’s response to the Identitäts-lehre of Steffens in his Grundzüge. Coleridge’s copy was bound incorrectly (and contrary to his instructions) in front of Steffens’s Beyträge, and the confusion was increased by the label on the binding, which reads “Schellings Naturgeschichte”. The volume is in the BM. Steffens wrote (16) that nature is grounded in itself as an absolute and that consequently all things are identical in this absolute, e.g. (27) motion and rest, actuality and potentiality, space and time, subject and object, finite and infinite. Thus, he continued (40), the opposition of light to gravitation is not A to B but A to A. He saw being as the identity of becoming and infinite being (25) and generation as reproduction mediated by the relative identity of sex (70). This struck Coleridge as fraudulent, since the opposition of A to A, besides being meaningless, has no logic or dynamic for production. He had to have a genuinely dynamic system in which polar opposites synthesize at a midpoint. See CN III 4418 and n. Steffens, Handbuch p. 61: I.e. Grundzüge 61 tr: “Every chemical process forms a peculiar life of its own (a momentary identity of gravity and light); but because the process is only momentary, and ends with relative differences, the entire globe appears, from the chemical point of view, as something relatively differentiated, in which the seeds of individuality momentarily strive forth, but always to sink back again into the whole.” For Coleridge’s symbols see App A. f25v Corpus mortuum: “dead Body”. Usually Coleridge uses it like caput mortum, i.e. inert residue after distillation; here it is his synonym for Neutralization. Life must be anterior to the chemical process…: The crux of Coleridge’s position as developed e.g. in TL. ff28–28v momentaneousness and momentaneous are old usages, but momentaneity does not appear in OED. anastatic System: The system of creation of the world from the Chaos and its return to God; see 4554 and n; also CN III 4418, 4449 and nn. f29 the New Decorators of Spinosism: E.g. Schelling. Cf his statement that “‘Naturphilosophie’ as the opposite of ‘Transcendental-philosophie’ is mainly distinguished from the latter in that it posits Nature (not indeed in so far as it is product

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but in so far as it is both productive and product) as the Independent; hence it can be most briefly described as the Spinosism of physics”. Tr Einleitung 4; see also 4671 below. εν δε πληρωµατι…: “in its fullness are posited all things that really exist”. amphoterism: Not in OED; on amphoteric see 4942 and n. nisus redeundi…melius: “the impulse to return to identity…Progression to better things”. f29v Multeity: See CN III 4352, 4449, 4450 and nn; also 4545, 4556 and nn. Cf momenteity above. “[partaking of] both-neither”. Schellings System: Coleridge’s summary here provides an important clarification of his dissatisfaction with Schelling, which had accelerated since BL days; cf McFarland CPT Excursus Note XII. and mine: See CN III 4449, 4450; and in this volume 4673, 5122 and nn. Nur scheinbar: “merely apparent”. f31 which being…must so appear to us: This is written in pencil, with corrections, insertions, and some italicizing in ink, showing with what care Coleridge was struggling to be precise here. f31v Steffens’s Manual: The Grundzüge; see above f25. a πρωτον “the masculine force of a first truth”. ab et in precedenti: “following from and in a preceding cause”. f32 Gegensatz: “opposition”. chemical Action: “individual Life as contrary to chemical f32v individual Life Action”; cf Steffens’s sentence (Grundzüge 61) following the one cited at the beginning of the entry (tr): Chemical process=tendency toward assimilation; for assimilation is the striving to absorb differences in a determinate power”. dazzle-dimmed: Cf CN II 2793. ff32v–33 Steffens’s “irrelative Identity”: I.e. the Absolute without relative opposites, discussed in Grundzüge 17–20. =the Soul!!: See 4677, 5377 and nn. individual Ident[ity] of > 4663 28.22 Possibly Coleridge attended a lecture at the Royal Society 6 May 1819 when a communication of David Brewster to Sir Joseph Banks was read, or in 1821 he was reading the Philosophical Transactions for that year. Brewster’s article “On the optical and physical properties of Tabasheer” gives all the chemical details here, but does not refer to the bamboo source being female. Either that was already in Coleridge’s knowledge or, if he was in a good library, he turned back to Vol LXXX of Phil Trans (1790) 273–92 and read the article by Patrick Russell introducing tabasheer and giving botanical details, including (275), “The bamboo in which the Tabasheer is found is vulgarly called the Female Bamboo, and is distinguished by the largeness of its cavity from the male, employed for spears or lances”. Tabasheer was of interest to Coleridge in its gradual accumulation of silica. It was an example of the chemical relation of vegetable and mineral. This raised the general question of vegetable educts and products, as in 4579, 4814 and nn. 4664 28.23 In pencil. Luther (Table Talk) says:

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They [the “School-Divines”] talk much of the union of the will and understanding, but all is meer fantasie and fondness. The right and true speculation (said Luther) is this: Believ in Christ; do what thou oughtest to do in thy vocation, &c. This is the onely practice in Divinitie. Also, Mystica Theologia Dionysii is a meer fable, and a lie, like to Platoe’s fables: Omnia sunt non ens, et omnia sunt ens; All is somthing, and all is nothing, and so hee leaveth all hanging in frivolous and idle sort (1652) 4. The best annotation on this entry is Coleridge’s own note on Colloquia Mensalia (1652) 4, in CM under Luther. Coleridge’s reading of the Colloquia Mensalia is datable from Oct 1819, when he borrowed Lamb’s copy, until at least 1829, a date in one of the annotations. See 4594 and n above. Coleridge transfers to Schelling the oscillating (Schwebend) Luther attributes to Plato. 4665 28.24 Coleridge’s selection and condensation of the Colloquia Mensalia (1652) 5 is of interest; cf I intended manie times (said Luther) well and thoroughly to search and finde out the Ten Commandments; but when I began at the first words, I am the Lord thy God, there stuck I fast, the verie first word [I] put mee to a non-plus. Therefore, hee that hath but one onely word of God to his Text, and out of that word cannot make a sermon, hee will never bee a good Preacher. I am content and satisfied (said Luther) that I know but a little, what God’s Word is, and do take great heed that I murmure not against such my smal knowledg which God hath given me. I have grounded my preaching upon the literal word; whoso pleaseth may follow mee, hee that will not may chuse…. True it is, the Saints do know God’s Word, and they can speak thereof, but the practise will not follow; therein wee are and remain alwaies scholars. The School-Divines gave a fine comparison touching the same. It is therewith (saie they) as with a Sphere, or round Globe, which, lying on a table, toucheth upon it but onely with one point, whenas, notwithstanding, the whole table supporteth the Globe. N. b. a good emblematic Vignette: On Coleridge’s interest in emblems see 4975 to 4981 and nn. Neologists: See CN III 4401 and n. ψενδο-evangelicals: Those who interpreted and defended orthodoxy by the letter of the Bible. Coleridge frequently distinguishes them from the Paleyan and Grotian rationalizers. True evangelicals for Coleridge were men who, like Wesley, proclaimed a stirring spiritual message. “Table Talk”, German Tafel and English Talk transliterated into Greek with a slip in the last letter. hoc modo: “in this way”. 4666 28.25 The Just liveth by Faith: Heb 10:38; Gal 3:11 var. Probably stimulated by Luther’s Colloquia Mensalia (1652), e.g. 186–207 “Of the Law and the Gospel” and

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208–29 “That onely Faith in Christ justifieth before GOD”. The text was central to Luther’s theology. 4667 28.26 The differences in the two Creation stories in Gen are most fully discussed in CN V N 26 f35v; see CN III 4418 and above 4554 to 4558 and nn. Cf this entry with a letter of c 8 Jan 1821 to L. Neumegen CL V 135. I, and υ 1. 2.3. of IInd C. of G.: Gen I, and Gen 2:1–3, or the first Creation story. Contrary to; for Coleridge’s symbols see App A. II from 4 inclusive: Gen 2:4–25, or the second Creation story. υ. 11, 12 C. I.: Gen 1:11, 12 “And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth, and it was so. And the earth brought forth grass, the herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good.” υ. 5 of C II: Gen 2:5; actually verses 4 and 5, “These are the generations of the heavens and of the earth when they were created, in the day that the Lord God made the earth and the heavens, And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth.” Jehovah Adonaim: The word used for “God” in the first story is Elohim, in the second Jehovah Elohim. The term Adonai (plural Adonaim) is from the Hebrew adon, “Lord”, which appears rarely in OT and not at all before Gen 14:22. It was a word reserved for human rulers and came into use as a substitute for Jehovah in later Judaic tradition. Coleridge is correct in using the plural form Adonaim for the Elohim of the second story, but incorrect in using the singular Adonai for the Elohim (translated “God”) in the first. elder and ruder document. in AT II 283–8 Eichhorn concluded that the relative ages of the two documents could not be determined. Coleridge’s theory seems to be his own; most Biblical critics of his day dated the second later than the first. 4668 28.27 The entry is apparently a continuation of Coleridge’s speculations on the origins of languages and races; see 4548 and 4866. Metals-könig: “Metal king”, referring to the pure metal residue after smelting. The Latin (and English) term regulus, with its German equivalent, was still current in metallurgy in Coleridge’s time. primary oxidation: Cf 4934 and n. zurück gedrängt…übergewalt der Sch[em]+Japhet: “Ham pressed back because of the stronger affinity, or rather the overpowering of Shem and Japheth”; the German is probably Coleridge’s own. 4669 28.29 The entry is not in Coleridge’s hand, but in a particularly painstaking version of Charles Lamb’s; it is much tidier, and written with a better pen, than Lamb’s own sonnet in 4589. Superficially the hands look like different ones, but literal examination points to Lamb for both. This Thurlow sonnet appeared at the end of Lamb’s essay, “Defence of the Sonnets of Sir Philip Sidney” in the London Magazine (Sept 1823) VIII 251. Thurlow shared Lamb’s enthusiasm for Sidney; see L Works IV 428 and 4810n. It was preceded by Lamb’s introductory note:

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A profusion of verbal dainties, with a disproportionate lack of matter and circumstances, is I think one reason of the coldness with which the public has received the poetry of a nobleman now living; which upon the score of exquisite diction alone, is entitled to something better than neglect. I will venture to copy one of his Sonnets in this place, which for quiet sweetness, and unaffected morality, has scarcely its parallel in our language. Edward Thurlow (2nd baron 1781–1829) had published a volume of Poems in 1813 in which this sonnet appeared. This entry then, and perhaps 4589, if they were copied out for Coleridge on the same visit, probably antedated the London Magazine publication Coleridge naturally would have in print. On the assumption (based on Coleridge’s usual practice of opening a notebook at blank pages for friends to write in it,) that ff36 and 35v were blank when Lamb transcribed the sonnet, an 1820 date is suggested. 4670 28.28 These memoranda on tropical varieties of the acacia may or may not be related in part to Coleridge’s reading of Oken Naturgeschichte. The names are all in Index Kewensis, but not all in Oken. Coleridge’s immediate source is untraced. exudation of the Gum Arabic from the Acacia υera: Oken Botanik ii Naturgeschichte III 828–9 (tr): “A[cacia] υera, nilotica…from Egypt to Senegal; yields gum arabic, which came formerly only from Egypt but which now comes much from Senegal.” Acacia Senegal…: Ibid. (tr): A[cacia] Senegal…in Senegal; from thence to America; a tree which covers the entire coast; exudes 2–3 inch, round, dull white bits of gum, from October to June.” the West…loosed from the I.e. in the Compass of Nature, loosed from the centrality; see 4555 and n. This material is not in Oken. Acacia Arabica…Shittim Wood of Moses: Oken described the Acacia arabica as similar to the nilotica but not as a link to the senegalensis. The shittim wood of e.g. Ex 25:10, 25; 26:16; 27:1 was more probably the acacia seyal, considered inferior to the nilotica and the senegalensis. Shittim was probably a place name in Moab, meaning “the place of the acacias”. On Coleridge’s view of the Mosaic authorship of the Pentateuch see e.g. 4562 and n. 4671 28.30 Spinosism in all its forms: I.e. pantheism; see 4648, 4662, and nn. See also CN III 3516 on Spinosism and the “Spinosisticbarren” of CN III 4424. For an unfavourable comparison of the Schellingian Spinosists with Spinosa see CN III 4429, 4445. Cf also the letter to J.H. Green dated Sept 1818 CL IV 873–6. εποπτικοις…“mystical”, “epoptic”; on epopsy see e.g. 4521 and n. η νοητικοις: “or rational”, “noetic”. forbidden in the 2nd Commandment: Ex 20:4–6. same Veto…in the first: Ex 20:3. under any image: See 4679 and n. substrate: OED “obsolete”; see 4648. it is an “I”: See 4784 and n. alone the Lord God…personally worship: Deut 6:13 and Matt 4:10. W.without Pers. is=0: Worship without Person equals zero; see 4728 and n.

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f37 Luther, p. 17: Colloquia Mensalia 1652) 17, “That God is sought for, and certainly found in his Word concerning Christ”: If (said Luther) thou wilt be sure and certain of thy Conscience and Salvation, then abstein from speculating and searching to know and to seek God the Lord, aswel what his Essence is, as also his Will, according to thine own sens, reason and carnal cogitations: for without his Word, and his Son Christ, hee will not bee found. But thou must learn to take hold on God by such means as hee is expressed in holie Scriptures, concerning which St Paul saith: For after that, in the Wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believ. For the Jews require a sign, and the Greeks seek after wisdom: but wee preach Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness: But unto them that are called both Jews and Greeks, Christ is the power of God, and the wisdom of God. that of the Moravians: For Coleridge on the Moravians see CN III 4169, 4409, and below 4909 f71v and nn. RS Life of Wesley (see below 5240 f27n) I 192–3 describes the beliefs of Count Zinzendorf and Peter Boehler on Christ as the first step in coming to God. that of Em. Swedenborg: E.g. in the “universals of faith” passage in True Christian Religion tr John Clowes (2 vols 1819) I 2–3. Coleridge’s annotated copy of this translation is in the BM: It is a universal of faith that He came into the world to glorify His Humanity, which He assumed in the world; that is, to unite it with the Divinity of which it was begotten (Divino a quo); thus He keepeth hell eternally in order and under obedience. Inasmuch as this could only be effected by means of the temptations wherewith He suffered His Humanity to be assaulted, even to the last and most extreme of all, which was His passion on the cross, therefore He endured that process. These are the universals of faith concerning the Lord. The universal of faith on man’s part, is, that he should believe on the Lord; for by believing on Him, he hath conjunction with Him, and by conjunction, salvation. Coleridge added in the margin: I can neither attach any meaning to these words logically, nor can I find any assertion in the Evangelic or Apostolic writings, by the light of which I might conjecture what the author had in his mind. If begotten be used as essentially diverse from created, how could the offspring be proper Humanity, instead of God? If not, and the Virgin conception were simply miraculous, even as Adam’s Birth was, then Christ was first deified after his Crucifixion, as for aught that appears to the contrary Moses or any other Prophet might have been. At all events it was a Contingency. But

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this is mere Socinianism, i.e. according to Socinus himself, & what is of far more importance, the Redemption becomes a mere work ab extra, like the Redemption of the Israelites from Egypt. 4672 28.31 the whole work: The Logosophic System and Method by S.T.C. as described in the next entry. f57v Mηδεις…αγεωµετρητος εισιτω: See above 4542 and n. neglect of my Mathematical Studies: On a blank leaf in his copy of Boehme Coleridge wrote of his “bitter regret”; see also CN II 2894 and n, and CN III 3455, 4266 and nn for his continuing interest in mathematics. f38 a late period: See CN III 4266 and n; the 1815 date of that entry is confirmed by Coleridge’s description here of himself at that time; he was with the Morgans, in Bristol, fighting his addiction. Coleridge’s blank after Catena of was followed by a new start with another pen. Napier: John Napier (1550–1617), a diverse inquirer after Coleridge’s own heart; he invented inter alia logarithmic tables for ballistic purposes largely out of zeal to defeat the Roman Catholic succession of James VI of Scotland to the throne of England. 4673 28.32 The Logosophic System and Method: The last sentence indicates the 1820 date of this plan, which appears to combine a Logic, projected at least as early as 4 June 1803 (CL II 947), with the work on the Logos announced to friends at various times under various titles from Sept 1814 onwards (CL III 533), and the work proposed in 4645 above. These works will materialise as the Logic (CC) and the Op Max (CC). For related notebook entries see CN III Index I under Coleridge, S.T., MANUSCRIPTS: Logic; PROJECTED WORKS: Logic; Logosophia. organon criticum et heuristicum: A “system of criticism and investigation”. On heuristic in English; see above 4656 and n. de D.M. et H: de Deo, Mundo, et Homine, “concerning God, the World, and Man”. f39 St. John C.I. v: John 1:5. The Greek that follows is from John 1:18; “No man hath seen God at any time, the Son which is in the bosom of the Father.” For the importance of this text in Coleridge’s terminology see below 5256. Organum υerè organum…utillima: “An Organon which is truly an organon: that is, an instrumental Logic, both critical and heuristic, of the greatest use in the pursuit of the natural sciences, whether by observation or by experiment”. Cf a letter to Godwin as early as June 1803 where Coleridge described his logic as “a Σύστηµα of all possible modes of true, probably, & false reasoning, arranged philosophically, i.e. on a strict analysis of those operations & passions of the mind, in which they originate, & by which they act.” (CL II 947). f40 a fellow-inquirer: Chiefly J.H.Green, sometimes James Gillman or C.A.Tulk; in a letter of I April 1818 Coleridge says these “Conversations” were about to begin. CL IV 847. See also CN III 4416, 4440. The Tours in the years 1817–20 were short ones from Highgate into Sussex and Essex, or to Ramsgate, but Coleridge had a sociable liking for composition conceived of as being somehow shared with a companion and on the move; see e.g. an early plan for “Travelling Conversations” (CN I 774) and later, the “Weatherbound Travellers” (4549). 4674 28.33 In pencil.

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Physica: A deliberately vague neuter plural to suggest a comprehensive method or body of knowledge or abstract ideas; on abstraction see 4538 and n. Matter=verb impersonal, υidetur: I.e. Matter may be represented by the impersonal “there seems/it is seen”. Cf SM: LS (CC) 81 n2. Materiale or mater[ial] Substance=existit: I.e. “material” (a neuter adjective used as noun) or material Substance may be represented as an intransitive verb, “it exists”. Body=subsistit: I.e. Body may be represented as subsisting. Ditto, in the phraseology of Nature: I.e. in specific phenomena in Nature as well as in philosophical abstractions concerning matter; see 5448 and n. existit alterius υice: “it exists on account of something else”. M[aterial] S[ubstance]=existit suo jure et suas habens proprietates, at nisi in altero: Material Substance means “it exists in its own right and as having its own properties, but only in something else”. subsis[t] it et sibi et ut Basis alterius, υiz M.S. superinductæ: “it subsists for itself and as a Basis for something else, viz. for superinduced Material Substance”. 4675 28.34 Again an entry towards a Greek grammar. See also 4644, 5135, 5227, 5253, 5340; all are appearing in SWF. 4676 28.35 Obscurity: Coleridge often laughed at his own “obscurity”, e.g. The Friend (CC) I 511n; or defended it, i.e. rational obscurity: e.g. SM: LS (CC) 4 n, 98 and n. “Obscure feelings” he thought inevitable, indeed essential to imaginative processes; see e.g. CN I 383, and a letter of 21 Oct 1801 to RS (CL I 768). Lycophron: See CN III 4189 and n, and CN I Text xxix. Euclid’s 37th Pr[oposition]: Probably 37th Problem is meant, as in the Duke MS (see 4843n): “I think as idle a question as to whether Pythagoras beheld all the properties of the 37th prob: of Euclid when he exclaimed Tacitus…difficult: Because of his epigrammatic brevity and his use of poetic license. 4677 28.36 Following this entry a word [?Former/Firmen] appeared as the first word of a new paragraph on the stub of a leaf (facing f45v) in the notebook when it was photographed in 1937, but the stub was trimmed off or lost in the reconditioning of the notebook in the BM in 1951. There appears to have been no more than one line of writing on the excised leaf. The entry is a continuation of Coleridge’s speculations on Creation and life, with German materials in the background, particularly Schelling. See CN III 4418, 4555. in genere: “as such”. Entelechie: Realization from a form-giving cause. The term is used by Schelling Einleitung 30–6. See below. Causa existendi determinate: “cause of determinate existence”. herein differing from the inanimate…Life of Nature: Schelling (ibid 30) does not make this distinction (tr): “In Nature originally there is nothing to be distinguished; all products are, as it were, dissolved and invisible in the general productivity”. Coleridge counterposed to this Schellingian causa a second and more definite one, the cause of individualized life, seeing two motions where Schelling saw only one. causa communis existentiæ indeterminatæ: “generic cause of indeterminate existence”.

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f44v phænomenal individuality being given to each thing by the position: Schelling argued (ibid 287–90) that the products of nature form an endless, graded series in which life is simply one more product or stage. its position…is predetermined…if not produced, by the Entelechie: In Coleridge’s system each inanimate product is defined by its point, or position, as is each form of life, but for life the position must be defined ahead of time by the entelechie, or motion toward a specific point. Thus Coleridge made use of Schelling’s category, but refined it in his own way. Schein: I.e. “apparent”, “merely phenomenal”. Schelling argued (ibid 31) that each finite product of nature was merely a Scheinproduct. Stones exhibiting branching patterns of minerals were classified as fossils, as were minerals; not having life they were not individuals. Erscheinung as in Chrystallization: Schelling called each discrete point produced by nature an Erscheinung, simply a higher form of the Scheinproduct (ibid 287–8). f45 however endless the grades of descent…in living things: Schelling (ibid 26–31) wrote that nature must be thought of as endless productivity as well as endless evolution. Coleridge objected to these assumptions as contradicting vitalist principles and making the Schellingians mere decorators of Spinoza; see 4662 and n. Cf 4555, of which this note is a logical extension. God, the Word: The actuating principle of light, order, the good, in working on the original Chaos; see 4554, 5297 and nn. even here as Pre-substitute: Coleridge is providing an Anticipation of his own Christology, or philosophic view of the manner in which the incarnation of the Logos provided redemption for man, a position to be more fully developed in CN v. The Logos, as the actualizing principle from God of Life/Light, by incarnation in a single form, becomes the phenomenalization of the generic, perfect Man, in whom individual fallen men may lose their individuality by identification of their individual Reason with it and thus become perfected. In this sense Christ is a substitute, for Coleridge a logical extension of the action of the Logos on the Chaos. See 4998, 5144, 5377. imputed Righteousness…IX Rom: Rom 9 is a discourse on God’s having chosen an elect from both Jew and Gentile according to his will before their birth. The term imputed righteousness is from Rom 4, where Paul speaks of righteousness imputed to Abraham and his children. Coleridge seems to be saying that Romans bears out his view that the redemptive principle of the Logos in nature is active before individualizations occur. Light in its identity or Prothesis: I.e. first step in the re-ordering of the Chaos. For the “accommodation” of naming the Prothesis according to one side of it see CN III 4418. f45v L + Pr: Light+Prothesis. Centrality. these (○s): I.e. the symbol ○ pluralized for metals. The Word is Light—in it is Life: John 1:4. from Light to Light thro’ Life: I.e. from the Light of the original Prothesis through Life, to redemption through the Logos as the incarnation of that principle of Light (the Light of John 1:4). Inoculation: Possibly in the sense by analogy of introducing something into matter in order to produce life.

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4678 28.38 The entry is one of sixteen lines, the whole page f46v; each line is heavily X’ed over with a blunt pen and black ink. The reading of the figures in the date in the last line, April 10, 1820/April 16, 1826 is inconclusive because of the overlay of strokes. April 10 in 1820 was a Monday, as Coleridge says; April 16 was Easter Sunday in 1826. In a letter of this date to Allsop, “Two and three fourths lines are heavily inked out in MS” (CL v 39) at a point where Coleridge was discussing enthusiastically “the relations of an only Sister to her Brothers …”, i.e. Sara to Hartley and Derwent, who were staying in Highgate with him at this time. There is however something odd about the date of that letter (deduced from the postmark 10 April 1820), as in the P.S. “tomorrow” is referred to as a Sunday, which is impossible if the letter was written at one sitting on Monday 10 April. As the notebook was carelessly or very quickly shut after the obliterating, the ink has spread, increasing the blurring and the difficulty of reading the entry. Line 9 began with quotation marks. Line 10 began with “with us”, apparently a reported conversation. In line 16, all but a final word or two is partly legible: Nota bene—Monday [April 10! 16], [?1820!1826]. As April 10 was a Monday in 1820, this may be the preferred reading. April 16 was the anniversary of Coleridge’s arrival in Highgate; it is possible that the entry may have to do with the Gillmans. The hatchingout strokes suggest Mrs Gillman’s rather heavy pen. 4679 28.39 “without form-producing forms” or as Coleridge translates, without potential moulds; in his note on Böhme Coleridge used formæ formificæ; see below. Understanding…no substance: A frequent explanation of the term understanding with Coleridge, from the Latin sub + stans for “[something] standing beneath”. See also 4935, 5418, 5422, AR 6, and the note on MSS in Behmen below. the Bulls that are engendered: See CN I 1620 and n. entia: “entities”. Procrustes Bed: In Greek legend the robber Procrustes cut off or stretched the legs of his victims in order to fit them to his bed. Note MSS, in Behmen, vol. 3, p. 33: A note on Mysterium Magnum: Works III i 33, Chap 8 “Of the Creation of Angels”. Coleridge’s note reads (CM I under Boehme): Without the forms (formas formificae, or potential moulds) of the Understanding the quota supplied by the sense & its organs (= the Senses, the Eye, the Ear, &c) would have no substance: no coherency: without the Sense the forms of the understanding would have reality, no purport. But as our present senses correspond to our present understanding, so do the forms of the Understanding belong to our senses—& have no import except as applied to Objects of sensuous Experience. We say is no sense in them.

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The dating of this entry is confirmed by the conjectural date in CM I under Boehme, of c Nov 1819 for some of Coleridge’s annotations. Certainly the note to which Coleridge referred above preceded this entry, as did the fly-leaf note referred to in 4672. 4680 28.41 The lines by Charles Lamb were published first in the Champion of 6 and 7 May 1820 under the caption In tabulam eximii pictoris B. HAYDONI in quâ Solymaei, adveniente Domino, palmas in υia prosternentes mirà arte depinguntur, and signed “Carlagnulus”. The reading offers in line 6 is a slip for aufers; in line 7 donatque is a slip for donataque in Lamb’s quotation from Horace. Lamb freely translated his poem in the Champion 14 May: On the picture by the outstanding painter, B.Haydon in which the inhabitants of Jerusalem are depicted, with wonderful art, strowing palms at the approach of our Lord.

What rider’s that? and who these myriads bringing Him on his way, with palms, Hosannas singing? Hosanna to Christ! Heaven, Earth shall still be ringing In days of old Old Palma won renown: But Palma’s self must yield the painter’s crown, Haydon to thee: Thy palms put every other down. If Flaccus’ sentence with the truth agree That palms awarded make men plump to be, Friend Horace, Haydon soon shall match in bulk with thee. Painters with poets for the laurel vie; But should the laureate band thy claims deny, Wear thou thine own green palm, Haydon, triumphantly. Var in L Works IV 90–1. 4681 28.42 In pencil, down to Temples. A joke jotted down in the course of conversation, the ink addendum being Coleridge’s later decoration of it? Possibly it came, like the preceding entry and 4589 from Charles Lamb; or like 4682 from John Kenyon. 4682 28.43 In pencil. Mr Kenyon: John Kenyon, poet and philanthropist, was a friend of Poole, and befriended Coleridge in 1814–15 in Somerset. See CL III 540–2, IV 916; the last shows that Kenyon attended some of Coleridge’s lectures in 1819. He sent Coleridge a copy of his Rhymed Plea for Tolerance (1833); it is now in the BM with antagonistic annotations. There is a recorded conversation between Kenyon and Coleridge in the Academy 15 Aug 1885. See also 4681n above. 4683 28.44 Sir Christopher Heydon, Knight: A Defence of Judiciall Astrologie, in Answer to a Treatise Lately Published by Mr. John Chamber (Cambridge 1603). The droll passage on p. 10 reads:

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As for those whome they call Mathematici, I am taught by Iohannes Mercurius Morsshemius to answer, that the solution of this word, dependeth much vpon the Orthographie thereof; sith there is a great difference between Mathematicus with an aspiration, and without an aspiration. For Matematicus without an aspiration is so called of the Greek word µατέυειν, which signifieth to be madde, or vaine. From whence Matematica is held, as it were a madness, and vanitie. And this is that Matematicke profession, which the Emperour forbiddeth. But Mathematicus, as it is written by M.Chamber, with an aspiration, is derived of µανθανεīν which signifieth to lerne, from whence the Mathematicall arts, are called Disciplines. a mathesis: “from mathesis” i.e. “from the Greek word for the process of learning”. µαταιος: “foolish/vain” see also 5206 ƒ17v and n. 4684 28.45 Churches, but no Church: A typical Coleridgian mode of thought, and in this context basic to the thesis of C&S of which see e.g. Chap VII. the Lay Tithe-holders: Coleridge shared the contemporary disquiet about tithes; see LS: (CC) 167, also 213. Messrs Western, Bennet, Sir John Sinclair: After Parliament reconvened 21 April 1820 it was natural to link these three names in the atmosphere of agriculture and general economic crisis. Charles C.Western (1767–1844), M.P. for Essex 1812–32, agriculturalist and advocate of parliamentary reform, John Bennett (1773–1852), M.P. for Wiltshire, was concerned about the national debt and its effect on purchasing power of manufactures and agricultural products, and Sir John Sinclair, variously criticized by Coleridge (see CN III 3849 and n) though no longer in Parliament was a powerful political presence in the agricultural party. See also on the country party 4720. the Borough System: Until the Reform Bill of 1832, the borough system was much as James II had known it but tending to concentrate more power into fewer hands. Agitation to reform it, chiefly to achieve fuller representation of the new commercial and industrial interests, was part of the larger movement for parliamentary and electoral reform. f51 Convocation: Convocation, prorogued in 1717, was not restored permanently until 1852. In C&S (CC) 99–100 Coleridge pointed out that such suppression usually avenges itself. See 5064. Um nicht Kirchen allein…: If this was stimulated by some work in German it has not been found. Tr: To have or come to be one church not simply churches, we lack a central authority, an external centre for our union: a lack that in our relationship with the Catholic church, which is through its constitution closely organized and can move in a mass with the greatest ease, is bound to work out to extreme disadvantage, for the case can arise so easily thereby that in cases of dispute, each of our churches has to do with the entire Catholic or Methodist party, or even (as recently in the case of Lord Sidmouth’s Bill) with the whole variety of the Dissenter-Party—not to speak of the lords of the land and their underlings.

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f51v recently…Lord Sidmouth’s Bill: To which of Addington’s numerous repressive measures Coleridge refers is not clear, but possibly the “Bill for the more effectual prevention and punishment of Blasphemous and Seditious Libels” (December 1819), one of the notorious Six Acts. In late Nov—Dec 1819 both houses of Parliament—and the pages of The Times—were largely occupied with these attempts to bolster a discredited government by suppressing public demonstrations of protest. Coleridge appears to be using the lack of unity in the one church as a prototype of the lack of unity in the country, the Dissenter-Party being those most vociferously critical of the moral depravity of George IV and his ministers. Sidmouth, who introduced and carried through many restrictive measures, was highly unpopular not only with dissenters of the religious sects, but with political dissenters of all stripes, especially those concerned about civil rights. Even Brougham, in the debate on the Seditious Libels Bill “conceived that all the bills lately introduced into the house tended to abridge the liberty of the subject. The present bill however went to abridge the liberty of the press, which he conceived to be the great pillar of the constitution”. (The Times 4 Dec 1819). 4685 28.46 The Piony (now more usually peony) suggests an entry of May—June 1820 in this run of 1820 entries. A personal pathetic play with flowers in extended fantasies is an aspect of Coleridge’s identification with helpless living things; see e.g., CN III 3859 and n, also the McGills MS, quoted in 4926n. 4686 28.47 A coarse cartoon—or a caricature? Venus Plebeia: “Plebeian Venus”. a wreath of Syringa and Dutch Myrtle: Syringa, or Philadelphus coronarius, or “mock orange”, so named originally because its stems were used as pipes, syringes. Myrtle because associated with Venus, and Dutch as a frequent term of abuse in English, the Dutch being reputed (along with the French) to have supplied harlots for English soldiers. Caesaries: Hair, especially as here, pubic hair. ποξ: pox 4687 23.18 St Peter’s assertion: Acts 10:34–5. misinterpreted by the naturalists & Socinians: Coleridge possibly has in mind here Thomas Belsham The New Testament in an Improved Version (1808), (1819) 270n (see CN III 4140n), who in urging this interpretation cited as authorities Dr Henry Owen, Bishop William Newcome, and Theophilus Lindsey. f17v Christianity…perfecter of human nature: See 5244 and n. Elias went before: Matt 11:14 and Luke 1:7 equate John the Baptist with the “Elijah” of Mal 4:5. sweep the Temple clean before the Lord of Glory entered’. Cf Ps 24:7–10. 4688 23.19 In Coleridge’s annotated copy in the BM of Calvin’s Harmonie, in the edition he cited here, his quotation appears on the second page (unnumbered) of “The argument of the Gospell of Jesus Christ, according as it is sette foorth by Matthew Marke, and Luke”; he has modernised the spelling of “Merrye newes”. 4689 23.20 June 30th, 1820…after the “sad news from Oriel”: about the cancellation of Hartley’s fellowship; see below 4691 and n. Strange & fearful Dreams…I believing myself to have departed this Life: Was this a recurrent dream? He dreamt of his own death in 1803 in Edinburgh and late in life (c 1825) recalled it when he had another dream of a similar sort (5360). Coleridge earlier had marvelled at how humanly recognizable though malign were the creatures of his

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dreams (CN III 3322, 4046 and nn); for his most sustained theoretical discussion in the notebooks of dreams, see CN III 4409 and n. How like the Hell of Swedenborg: Swedenborgian hells are repetitively full of malevolent monsters, especially in two works annotated by Coleridge and now in the BM: De coelo et ejus mirabilibus, et de inferno, ex auditis et υisis (1758) and in translation, The True Christian Religion (2 vols 1819). Cf Coleridge’s “Hell in a [?slave/dream] state” in a letter of Oct 1803 to the Beaumonts, quoted in CN III 3542n as slave state; a further look at the very faded passage (written with his gout medicine), makes dream state equally plausible. See also CN III 3474 and n. the terror…is—Life without breathing: In addition to the dream entries cited, cf 4613 and n above. Although personal experience lies behind this remark, a few sentences in Swedenborg may have been in mind also. Cf The image and likeness of God are the two lives breathed into man by God, namely, the life of the will and the life of the understanding; for it is written: Jehovah God breathed into the nostrils of Adam the breath of life, and man became a living soul (Gen. ii 7). These words clearly mean that there was breathed into him the will of good, and the perception of truth, and thus the breath of life…. “The state of integrity, breathed into him by God, is continually breathed into every man; but it is in man, as a recipient; and the man, being a recipient, is an image and likeness of God”. The True Christian Religion (1819) § 48. 4690 23.21 The entry, like 4691, is in unclear pencil, and possibly is not far in date from 4689. Michael Scott (Edward I time): Possibly Coleridge was here gathering materials for his proposed drama (4642) on Scot, although there he puts it later: Time that of Wickliff (i.e. c 1365); Edward I was earlier, 1239–1307; see above 4642n. Zoroaster Disc[iples]: Pliny Natural History XXX ii says magic originated in Persia with Zoroaster and that it is surprising the tradition survived, Zoroaster having had no line of distinguished successors. The earliest editions of Pliny, up to 1593 at least (Natural History XXX ii 5) list his disciples essentially as Coleridge gives them here. Later editions give them as Apuscorus and Zaratus the Medes, Marmarus and Antiphocus of Babylon, and Tarmoendas the Assyrian. Pliny adds that they left nothing but their names. Histaspes [Hystaspes or Hydaspes] and Astrampsyches are more fully documented. The first is mentioned by many writers as having been a Persian king, disciple and patron of Zoroaster; some say he was the father of Darius, some that he was the author of a prophetic book on the end of the world. Astrampsyches is credited with works on dreams; see below 5105 and n. Dardan of Phænicia: Pliny xxx ii 9–10 tells the tale that “Democritus expounded…Dardanus the Phœnician, entering the latter’s tomb to obtain his works and basing his own on their doctrines…. So utterly are they lacking in credibility and decency that those who like the other works of Democritus deny that the magical books are his. But…it is certain that Democritus especially instilled into men’s minds the sweets of magic”. Pliny Natural History (LCL 10 vols 1938–62) tr W.H.S. Jones VIII 285.

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Ephesian Letters: Coleridge wrote first Ephesian Letters and then thought of the Gnostics. Ephesian Letters seems originally to have been a term for six definite but mysterious words (Clement of Alexandria Stromateis V 242) but later was vaguely applied to almost any magic formula, in religious rites. Hugh Farmer in his An Essay on the Demoniacs of the New Testament (1775, 1805) described their use by various sects to test the authenticity of cases of alleged daemonic possession. The Gnostics were particularly associated with magical incantations; Plotinus attacked them for believing that they could control higher powers by words. Besama…regnasti: “O thou who art above all the virtue of the Father, we invoke thee, who art named light and good spirit, since thou hast reigned in the body”. Coleridge was quoting, var, in “Hebrew”, or Syrian, and in Latin translation, a baptismal formula of the Marcosians, a gnostic sect, who were said to use magic in their rites. There are two versions of this; in Irenaeus Adversus omnes haereses I 18 (or 21) and in Nicetas Acominatus (or Choniates) Thesaurus orthodoxae fidei IV 6. Besama (“in the name of”) is in Irenaeus only, but otherwise C appears to be following the (less garbled) text of Nicetas with its Latin translation; both are quoted in notes to editions of Irenaeus. Coleridge here has selected what appears to be a distinctive concept in Gnosticism. Cf the long article on Gnosticism in EB (11th ed 1910–11): “The basis of the Gnostic religion and world-philosophy lies in a decided Oriental dualism. In sharp contrast are opposed the two worlds of the good and of the evil, the divine world and the material world the worlds of light and darkness…. Thus the Gnostic systems make great use of the idea of a fall of the Deity himself; by the fall of the Godhead into the world of matter, this matter previously insensible, is animated into life and activity, and then arise the powers, both partly and wholly hostile, who hold sway over this world.” (Swedenborgianism.): See CN III 3847 where Coleridge caught himself uttering “Hints [that] verge to Swedenborgianism”. See also CN III 4409 § 10 and n. On Coleridge’s general attitude to Swedenborg see CN III 3810n. 4691 23.22 In shaky and uneven pencil, like 4690, except the last sentence. In the first sentence affirms appears to be a slip for affairs. Hartley’s persecuted imprudence at Oxford followed his election to a probationary fellowship in April 1819, his refusal to resign it under pressure in June 1820, and the refusal of the college council in discussions that summer confirmed in October, to renew his fellowship. Coleridge entered into the controversy with the college authorities, feeling there had been injustice, particularly in the mingling of gossip with facts. As late as December 1820 he told H.F.Cary of the effect on him of the “ill-usage” of Hartley, “like all other calamities affecting my body when I had supposed myself & mentally actually was, resigned and tranquil”. CL V 132. George IV (see also 4827) was on the throne from 29 Jan 1820 to 26 June 1830, the outside dates possible for this entry. Probably it was written in pencil close to the two preceding entries. “in my opinion at least”, a favourite qualification. Scrupulists: A term applied in the 17th century to any of several groups who had scruples against or raised difficulties concerning the Church established by law. popular Riots…at present: 1819 was the year of Peterloo and the Six Acts; in February 1820 the Cato Street conspirators were arrested; in April there were strikes and riots in the Glasgow area; in June 1820 Queen Caroline returned to England, creating

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numerous popular demonstrations in her favour throughout the summer, especially during her “trial”, from August to November 1820; see also 4720 and n on the disturbances. 4692 23.23 Metaphys[ics] is Speculation…: Metaphysics is based on Speculation as Physics is on Obserυation. See 4746. Metaphysics and Poesy (4832 f61v) both begin in a creative initiative in the imagination using selected ideas and in the process focus these in symbols. See CN III 4397 and above 4623 and n. See also on science and poesy 4929 f32 and n. Analysts peripat[etic] or epicurean: I.e. the school of the analytical understanding, always criticised by Coleridge for limited mental capacities and attention to mere “facts” and sensations, in his view denigrating the mind itself; see 5144 ff25v–26; also Chaps V, VI BL. Such is Locke’s religion: See the four letters attacking Locke in 1801, in CL I 678–703 and Chap V BL (CC) I 96–8. f19v the aoristus primus…tempus): “the first aorist (or Indefinite, referring to any time)”. The aorist. secundus…præteritum: “The second aorist is the Indefinite referring to past time” Either form of the aorist in Greek can express a timeless general truth. C’s distinction seems idiosyncratic. Delirium or Dreaming: On the distinction see CN I 1770 and n. ποθον desideria: “yearning, wants”; see CN III 3325, 3777, 4335 and nn; cf 4885 and n below. f20 Alogist: See below 4767, 4794 f35v and nn. Cf SM: LS (CC) 99–100 fn 5. Metapothecary: See CN II 2503n. f20v Limbo: See CN III 4073 and n, also for the source of the couplet that follows. The courts of the Sun, where there is “no twilight” 1AM: PW I 195) and the Valley of Vision (4795), where dreams are realized. f21 Faith…is Instinct: Cf Hebrews 11:1, “Now faith is the substance of things hoped for, the evidence of things not seen.” Ideas or Faith…the Instinct of Man: Reason in the human being as the counterpart of instinct in animals was an early and frequent topic, e.g., in No I The Friend in 1809; see The Friend (CC) II 12. The distinctions here, making it clear that in the creative functioning of Imagination all its powers must cooperate and be in accordance with our whole Nature, that there is a universally subjective and individually collective developement, constitute one of Coleridge’s most important and explicit statements about the psychology of the imagination. f21v can Nature lie: Cf CN III 4378 and n, where the same phrase is used; possibly Coleridge was leafing through an old notebook. Several phrases and themes in the entry suggest Swedenborgian preoccupations with sensuality, dreams, phantoms, and memory, nature the celestial; see spirituality 4689 for a nearby reference to Swedenborg. Cf also on The Imagination (not Fancy…) of Memory (f 19v) and Thus the Objective rise up, as a celestial Birth, in and from the universal subject (f20v) with 4545. 4693 23.24 Two leaves were removed preceding these pages of this entry; they might have yielded a clue as to the source of what now is a fragment without a beginning. C

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himself had forgotten the source when he transcribed what remains of this entry in or after 1825. (BM MS Egerton 2800 f188). See below 5447 f53v and n. 4694 23.25 The passage quoted is from Lucius Apuleius Metamorphoses, or The Golden Ass Bk I § 4. Tr:…You perhaps, that are of gross ears and an obstinate mind, mock and contemn those things which are perchance really the truth; know you not, i’ faith, that those things are accounted untrue by the false opinion of men, which are either seldom heard or rarely seen, or are so high that they pass the capacity of man’s reason? The which is you scan them more narrowly, you shall not only find them evident to the understanding, but even very easy to be brought to pass. Tr W.Adlington (1566) revised by S.Gaselee (LCL 1915). Zoomagnetism: See especially among many entries on Mesmerism 4512 above, 4908 and nn. our late Indian Conjuror: The reference does not help to date the entry, for Indian jugglers and sword-swallowers were “the talk of the town” in 1813, S Letters (Curry) II 67, and as late as July 1821 were the subject of an Ackerman print. One assisted the nation to celebrate the coronation of George IV, judging by advertisements in the Courier. In Kirby’s Wonderful and Eccentric Museum (CN II 2452n) VI 337–43 there is an article on “The Indian Jugglers” with a portrait of a sword-swallower in the act. In his final sentence quoted from Apuleius, Coleridge mis-copied sphatam for spatham, i.e. His Conjuror swallowed “a knight’s sword with a very keen edge” ( A spear?)—“and he devoured a hunting spear with the point downward….” Tr ibid. 4695 23.31 The entry is in pencil; the appearance of the hand associates it with 4690 and 4691 in date. No doubt Coleridge’s reading of biologists, natural historians and anthropologists, particularly Germans such as Blumenbach, Oken, Steffens, Treviranus, Goldfuss and others before scientific terminology and classifications were standardized, encouraged him to attempt his own. 4696 23.32 For Coleridge’s symbols here see App A. The terminology indicates a date later than discussions on related topics in CN III 4420 and above 4536, e.g. nitrogen for the earlier azote (see 4536n); cf also CN III 4420 f20v where metals are “Indecomponible Compounds”, whereas here they are all simple Bodies. f27 Phthoric (Fluoric) Gas?: See 4565 and n on fluorine and for analogies between fluorine and chlorine, and see also Coleridge’s earlier indication that two ‘intermediate’ bodies (chlorine and iodine) had been found, and that their position on the Compass of nature (4555) was probably between E. and South, or Oxygen, and Azote (CN III 4420f20). Fluorine’s chemical analogies with chlorine placed it in the same quadrant. Nitrogen + Oxygen or Chlorine…its Parents: For Coleridge on the tendency of the Naturphilosophen to use humanly analogous (esp sexual) terms see e.g. CN III 4435n, and in this volume 5405 and n. Astringency: Böhme’s word; see 4550 f72v and n, on Appropriative Attraction, or the more modern alternative, the energy of Cohesion; also 4555 f48v 4556, 4929f29 and nn. reific: not in OED where reification and reify are dated for first use 1846 and 1854.

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the Metals…a series of Products…of Carbon &? Nitrogen: Cf CN III 4420 f19v, f20 See also TL 69, the passage quoted in 4536n, which continues “…though in point of fact gold [misprinted “cold”] itself is but a superinduction of the one pole, or, what amounts to the same thing, the subtraction of the other, under the modifications aforedescribed; and therefore are the metals indecomponible, because they are themselves the decompositions of the metallic axis, in all its degrees of longitude and latitude”. On Metals and metallity, and on Ideal C[arbon] and N[itrogen], see 4555 and n; also 5155 and n. But…is the weaker, the subordinate Force: and thes predominant. The Product discerps only the Silex: I.e. Oxygen or chlorine, i.e. East, is the weaker therefore, force, and nitrogen, South ideally, South by S.W.ideally (4555), the predominant. Thus N.E. is the weakest force overall. But/carbpn, North ideally, is N. by N.E. really. It fluorine, is in polar opposition to carbon, and thus, since follows that the product, carbon and silex are analogous, to silex. The Product therefore discerps only the silex. discerp: “now rare”, OED, “to divide forcibly into fragments”. This entry is related to Coleridge’s reading of Steffens; see above 4536 and n for correlations. Steffens (Beyträge I) placed nitrogen (in ammonia), in the same class as potassium, and Davy and Berzelius both considered that the amalgamation of ammonia with mercury and its subsequent reaction with potassium indicated that nitrogen was a compound, and might have a metallic basis. Thus Coleridge was able to rely not only on philosophy but also on direct empirical evidence for his argument here. 4697 29.45 f31 The entry is based on a review article in Ed Reυ XXXIII (May 1820) 431–5 on Franz Bopp Über das Conjugations system der Sanskritsprache in Vergleichung mit jenem der griechischen, lateinischen, persischen und germanischen Sprache (Frankfurt am Mayn 1816). The article conjugates the verbs sebāmi and σέβοµαι, where Bopp does not, an indication that Coleridge was reading the review, not the work itself, referred to at the end of the entry. my theory of the 3 Sons of Noah: See 4548, 4668, 4856. The review article bears out Coleridge’s undeniable Identity of Groundwork in the Teutonic, Greek, and Sanscrit and also the theory that persons in the verbs are expressed by the verb of existence. εω, ειµι, εοµαι, ειµαι: Various and, except the second, hypothetical forms of the Greek for “I am”. 4698 29.46 The name of Odysseus appears in Greek in many forms, including ‘Oλιξεòς, close to the Ulixes or Ulysses of Latin. But Coleridge was trying to find examples of the Greek “οδ” becoming the Latin “ul” or “il”; (“this man”) becomes (“this one”) becomes ullus (“any man”), and ille (“that man”) he suggests, nullus (“no one”). The wh equals F: Cf CN III 3834 and n. Coleridge must have been thinking of Odysseus’s adventure with the Cyclops in the Odyssey (Bk IX) when he called himself (No-man). 4699 29.47 Coleridge gives the proverbial Greek with a colloquial German translation, “Drink or be off”. His metrical observation, however, does not apply to these words, for their metre is not Bacchiac (one short and two long). But the Bacchiac is common in

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Plautus; it is used for Wives’ Gossip in Poenulus (240–57), and for broad Soliloquy in Mercator (335–61), but often also for other purposes. 4700 29.48 Coleridge appears to be writing a few days after the event and is mistaken about dates. Monday was 10 July; the third reading of the Alien Bill passed on Wed 12 July 1820. Aimed directly at the foreign witnesses for the Queen, who at this time was stirring up trouble for George Iv at his coronation (19 July 1820), it allowed the government to expel foreigners suspected of inciting sedition and to prohibit the entry of any such persons. Grant, McIntosh, Scarlett: Charles Grant, Sir James Mackintosh and Sir James Scarlett argued in the Commons that the bill represented a violation of civil liberties unwarranted in peace time, for which there was no precedent since Tudor times, and that to put such power in the hands of Ministers threatened the whole constitution; defenders of civil liberties in the Lords, such as Lord Holland, spoke against it. The argument that the powers were too great for Ministers to abuse was offered by Castlereagh. Canning’s argument, in the debate on the third reading, that because something was not illegal or forbidden it could be ignored, was a mere debating point to Coleridge. The type of logic is given a more humorous twist in 4938 f114, again in objection to Canning’s logic. the Reformers…from Lord Russell…: These all appear in the indexes to this and previous volumes, except Russell, i.e. the first earl, Lord John Russell (1792–1878), who at intervals in 1819, 1822 etc., made strong parliamentary speeches advocating reform; see 5134n. a sober-minded Patriot can whisper to himself— : The seven symbols may signify a seven-letter word. “Treason”? In the privacy of his notebook Coleridge appears to imply that having most of his life been in opposition to the proposed reforms of Parliament [for fear of setting up in its place a revolutionary assembly like the French one, with its consequent despotism], he is now almost ready to think that as Parliament has in any case fallen into unjust, unconstitutional, and unenglish policies, perhaps reform would be both just and expedient. IF it were expedient, it would be JUST: Legislation, in Coleridge’s view, being manmade, not God-given, must be expedient, in the sense of “practical”. Reform of Parliament should, he thought, follow, not precede, the educational betterment of the voting public. Reform legislation, at some points in time, could be a calamity, e.g. in the surging radicalism of 1819–20 (see above 4594 and n), and yet now even a sober-minded Patriot [like himself] may find it a lesser evil than a corrupt government toadying to a licentious monarch. The Alien Bill would prevent the Queen’s witnesses from testifying on her behalf, win her public support, and make Parliament accomplices of the king, thus opening the door to violent demonstrations. 4701 29.49 After Or rather thus—the writing is in finer hand with lighter pen. Was it added later? Council of Trent: Called in 1545 by Pope Paul III to reaffirm the doctrines of the Roman Catholic Church while it corrected the abuses prevalent in practice, it lasted until 1564, and was designed chiefly to combat the effects of the Protestant Reformation. 4702 29.50 The entry refers to matters dealt with in Hyman Hurwitz Vindiciae Hebraicae; or a Defence of the Hebrew Scriptures. As a Vehicle of Revealed Religion: Occasioned by the Recent Strictures and Innovations of Mr. J.Bellamy (1820). Hurwitz sent Coleridge an extract from the MS, on which Coleridge commented in a letter of 4

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Jan 1820 to Hurwitz CL V 1–9 esp p 5; c Aug 1820 Coleridge urged Murray to publish Hurwitz’s work and said he had read it and corrected the English and intended to contribute an introductory letter CL V 91–3. Vindiciae was announced in LMLA 10 Feb 1821. The fact that the list of Hebrew words and their translation from the term for dust onwards is in Hurwitz’s hand, suggests that the whole entry may have been jotted down during a conversation with him. The last word means -very, the ad[verb]. (The words appear in Vindicae Hebraicae passim, in relation to dust and ashes on p 39.) all aorist Truths…: On Gen 2:24 Hurwitz says, 52 fn: “For on strict examination it will be found, that whenever the inspired writers wish to express general truths, such as axioms, aphorisms, or facts not relating to definite time, they either express the subject and predicate only, omitting the copula; or, if the proposition requires a verb, such a verb is mostly in the future”. Cf 4692 and 5413 and nn. Coleridge agreed with Hurwitz (51) that v. 24 is not a continuation of Adam’s speech in v. 23 and that Therefore should not be so interpreted. It hardly needs to be said that the footnote is in Coleridge’s hand. Mother-waters was used (as early as 1674 but was coming afresh into the new chemical vocabulary from 1758 onwards) to refer to the solution from which crystals are precipitated; there is thus a sense in which waters (solution) give birth to fixity (crystals). In physiology also, the same principle entered into the debate about the nature of life and its relation to fluids, or organized solids. Hunter, e.g., stressed the “life” of the blood, a view Coleridge agreed with; see 4521 and n. a qua: “from what/whom” (fem); aqua “water”. Coleridge found a Latin punning etymology for Mother-waters, seeing the possibility of a bilingual pun, in the Hebrew word for water, “ma-yom”. υδωρ: “water”. humor: “moisture/fluid” (sometimes umor). udus: “wet/moist”. For Coleridge on the emergence of the Creation from waters, see e.g. 4555 f50v, 5090 and 5092 and nn. 4703 29.51 The entry continues the notes on or conversation with Hurwitz of 4702. The first use of…Shem or Name: Gen 2:19–20. The Hebrew word for name (noun) in all passages of OT is shaim. the Beasts were called before Adam…: Hurwitz 47 wrote that Adam possessed the power of a language “founded on the nature of things. For thus the Scripture tells us…that Adam might see what name was most proper for each individual: and the verse concludes by telling us, that ‘whatever Adam called every living creature is its name.’ “But see Coleridge’s objection in 4770 f46. Oυνοµα: “name”; Coleridge must be taking this Ionic form of as being νοµα, “its name”. Necdo…: Hurwitz 47–8 on Gen 2:20: Hence the divine Historian, after having represented Adam as giving names to * [ha-necdo] as his animals, says…“And to Adam he had not found a help opposite, or rather, as his counterpart; i.e. he had not found a being that was like himself, as was the case amongst other animals.

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* This word occurs both in the Chaldee and in the Arabic. In the former language it signifies to draw, extend, lengthen, etc. The leading signification in the latter is to be conspicuous, evident to the eye, to be in a direct line with the eye of the observer. And in this sense it seems to be used in the Hebrew. With Coleridge’s interest in the subtleties of the Hebrew word (Necdo) cf his awareness of the Counterpart relationship in 5192 and n. 4704 29.52 the precise limits of the several Sciences: See below 4771. On the professions and professional life see also 5414, 5417, Inq Sp § 69. Philosophist or Psilosopher: See CN II 3158, and n; CN III 3244, 3507 and nn. the Learned Class in genere…priυilegiata: the Learned Class in general: “the learned republic: the community of educated men: the chartered universality of those who seek out, watch over, teach and investigate together doctrines sanctioned or meet to be sanctioned by the supreme power.” Coleridge writes in his rôle as free-lance educator of young professional men; see e.g. CN III 3934, and below 5121, 5436; also the Introductory Chapters to his Logic (CC). About ten years later Coleridge introduced in print (but see 5263 and n) the term Clerisy in C&S for the Learned Class in general; see below 4800 and n. 4705 29.53 Except for the last sentence, this entry was used by HNC in TT 1 Sept 1832, omitting “like Cobbett, and Rickman”. The date of the notebook entry (c Jul—Nov 1820) is unrelated to the TT date. Coleridge’s antagonism to Cobbett, (chiefly on the score of coarseness of sensibility) appears in references in the index to each volume of the Notebooks. Rickman: See CN III 3849n, 4038n, 4181n. Swedenborg…his notion of the Human Will: Emanuel Swedenborg De coelo et ejus mirabilibus et inferno, ex auditis et υisis §§ 589–96. Coleridge in his annotated copy commented on Swedenborg’s “equipoise theory”, given under the title of “De æquilibrio inter cœlum et infernum” 240, 265, 266–7. punct[um]indifferentiæ: The “point of indifference” image was used frequently by Coleridge in various contexts; see e.g. 4835 and n. 4706 29.56 Coleridge is attacking three kinds of theologians in this entry: the literalist orthodox, the rationalistic sceptics, and the liberal accommodators. Cf 5240. the other party…: A view held by such widely divergent writers as Eichhorn NT I 633–4 and Thomas Paine in The Age of Reason; see CN III 4401 and n. the juxta-position, of the two Contraries…Clerical Reverend Professors of the Orthodoxy; I.e. the view that the Bible is literally inspired but that “inspiration” does not mean the dictation of every word or exclude local prejudices; Coleridge seems again to be quarrelling with such prolific writers on this subject as Richard Mant and George D’Oyly; see 4793 and n. “ the very words…Amanuenses of the Spirit”: The phrases variatim are common in Evangelical sermons of the day and perhaps Coleridge is himself paraphrasing. The World, which was to be avoided by Christians: 1 John 2:15. the World which could not but hate them: John 15:18. Blessed are ye when all men speak ill of you: Matt 5:11; Lessing interpreted this and other passages as meant only for the Jews of the time; Tertullianus de praescriptionibus VIII: Sämmtliche Schriften XVII 343. Coleridge annotated this page on his copy (BM).

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Mr Wilb[erforce]…Eldon &c. &c.—: On Wilberforce see 4938 and on Eldon 4959 and n. Sidmouth became, in Coleridge’s ironic terms, “the saintly Sycophant of Carleton House”; see 4772, also 4720. 4707 29.57 Mrs Anna Letitia Barbauld’s Hymns in Prose for Children (pub 1781), praised in The Watchman, ran to many editions of which most are unavailable. In the 9th edition of 1801 the passage quoted appears on p 93, but not in any other edition in BM (which holds six editions 1781–1824). meaning one thing and conveying another. The prime sin in Coleridge’s canon; see almost every one of his prose works, e.g. The Friend (CC) I 43–9, 427. On Mrs Barbauld see also CN II Index I and in this volume 4966n. the Lord Mayor’s Show. From 1298 onward, a procession on Lord Mayor’s Day, Nov 9, in which the Lord Mayor of London with the aldermen and other dignitaries paraded to and from Westminster to receive the assent of the Crown to his election. Coleridge was objecting to the theatrical extravagance that accompanied it, making it a travesty on the serious responsibility of public men in government. 4708 29.58 The Object of the Mosaic Legislation a Nation: See 4872, 5269. complete answer to…Warburton’s Fancies in his “Divine Legation of Moses”: Warburton argued that the Mosaic state (4872), being supported by special providence, neither needed nor held a belief in rewards and punishments in an after-life, as did all other ancient nations. Coleridge seems to be arguing that the Mosaic Legislation, as chiefly civil, included such a tenet, which was, however, corrupted as time passed. For Coleridge’s reading of Warburton see CN I 50, CN III 4322, 4325 and nn. 1 and 2nd Chapters of the Wisdom of Solomon: The two chapters assert the immortality of the righteous, and although they do not assert an immortality for the wicked, they suggest that the life-principle, or soul, is immortal. See e.g. 1:13–15 and 2:23. The dating of the Wisdom of Solomon as 200 ante Christum is perhaps loosely following Eichhorn Apok 126, 136–7. Sleep with the forefathers: E.g. Deut 31:16; I Ki 1:21; 2:10; 11:21; 14:20; 15:8; Job 7:21. The Hebrew word is shakeb, “sleep”, and is used interchangeably for ordinary sleep (Gen 28:11; 2 Sam 11:9; Prov 6:9) and death, as in the references above. Jacob’s Pilgrimages & Promises: Gen 28–33 records the wanderings of Jacob after the deception of Esau and the appearances of angels to him in dreams with the promises that the Lord would give him this land. go to Abraham’s Bosom: Luke 16:23; cf verse 22. the Story of the W[itch] of Endor: I Sam 28:1–25. super alia omnia eminent: “eminent above all others”. semi-barous states: Presumably a slip for semi-barbarous states. f38 aliquâ futuritate presuppositâ: “some sort of future state being presupposed”; see also 5377, 5334 and nn. the Soul becomes…perishable Slough: Similar to Warburton Divine Legation of Moses: Works (1765) V 161–4, but not quoted from him. Superstition…Surυiυance: For other uses of this pun on the root meaning of Superstition, see 4605 above, 5274 below. 4709 29.195 This entry went into the notebook earlier than 4711, 4712. The entry is drawn from Jacques Basnage The History of the Jews from Jesus Christ to the Present Time tr Thomas Taylor (1708). Taylor not only translated but also edited and

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rearranged Basnage’s materials; as Coleridge here clearly followed Taylor’s order rather than that of the French original cited in CN III 4252n, references are given to his edition. Misnah collected by Judah the Holy…John the Son of Eliezer: Basnage (Taylor) Bk VI Chap XII “The History of the Jews in the Roman Empire, from Severus’s Reign till the End of the Third Century” 530–1: § X. We have already shewn, that Judah the Saint, who was born the same Day that Akiba died, could not flourish under Antonius, and that he must be placed under Marcus Aurelius…. It has also been reasonably said, that this Collection must have been made later, since Judah the Saint is quoted in it. However we may follow the common Notion, I. Because the Reigns of Marcus Aurelius, Severus and Caracalla left the Jews more at liberty to apply themselves to study. 2. That was the time when the Academy of Tiberias, where Judah the Saint wrote, grew famous…. 3. Lastly, The Consent of all the Jews Ancient and Modern, who owned Judah the Saint for the Author of the Misnah, has always stagger’d me; and ‘tis no wonder, that he himself is quoted in his own Work, because very considerable Additions were made to it after his Death, and his own and his Childrens particular Traditions were inserted, as he had made a Collection of the Decisions of the preceding Doctors. § XIII. We have spoken sufficiently of the Misnah, Jochananq the Head of the Amoraiim made a Commentary to supply in part what was defective in his Master’s Work. This Man was of so extraordinary Beauty, that he was made to stand at the entrance of the Baths, that the Women coming out being struck with his Figure, and retaining his Idea, might have Children as handsome as he. q Or John the Son of Eliezer, Ganz [possibly David Gans (1541–1613) German theologian] calls him John, p. 111 callopædiæ causâ per υires imaginatrices: “with a view to their conceiving beautiful children through the imaging powers”. This is the Thalmud of Jerusalem: Basnage (Taylor) Bk III Chap VI 167: § III. To remedy these disorders, Jochanan, with the assistance of Rab and Samuel, two Disciples of Juda the Saint, wrote a Commentary upon their Master’s Work, which is call’d the Talmud of Jerusalem…. The Targums…once in the Heidelberg Library: Basnage (Taylor) Bk VI Chap XII 533: § XXIV. We will relate in the following Chapter what share they had in Aurelius’ Expedition into Armenia. At present we’ll only observe, that they place Doctor Scesciath at the end of the Third Century. He was blind; but nevertheless became very learned. He had also a Dispute with the Christians, in which he had some reason. …Two works are ascribed to him; one upon the Cabbala, which was an explication of the Splendors

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[Sephiroth] the Manuscript of which was in the Heidelberg Library; the other was a Targum, or a Chaldee Paraphrase upon the Scripture. Hillel II, Grandson of Judah…good old age 210, or 215: Basnage (Taylor) Bk VI Chap XII writing against Bartolocci’s chronology: § XVII. Our more certain Chronology is founded upon the History of the Christian Church. For Hillel II was known by Origen, and he embraced Christianity in the Reign of Constantine…Judah the Saint born in the Year 135, lived Eighty Years, to the Year 210, or 215…. Bartal. [Bartolocci] compared with Georgius Venetus: In the pertinent passage Basnage (Taylor) Bk VI Chap XII § XIV-§ XVIII does not mention Franciscus Georgius Venetus (F.G.Zorgi fl 1500) who was satirised by Donne more than once for his fanciful speculations playing on numbers, his Cabbalism, and outright invention. Basnage (Taylor), making Bartolocci look almost as fanciful, reminded Coleridge of Donne’s treatment of Venetus. Donne had attended…Catalogue of Books: See for a translation John Donne The Courtier’s Library ed Evelyn Mary Simpson (1930) 44: “6. That the Book of Tobit is canonical; in which, following the Rabbis and the more mystical of the Theologians, the hairs of the tail of his Dog are numbered, and from their various backward twists and intertwinings letters are formed which yield wonderful words, by Francis George, a Venetian.” Coleridge’s reference to Donne’s remarks about Georgius Venetus in his “catalogus librorum satyricus”, as Donne called it, proves that Coleridge had access at some time to Donne’s Poems (1650), (1654), (1669) or (1719) in all of which the whimsical Catalogue of Books appeared. On his annotation in 1811 of Lamb’s copy of the 1669 edition, where the Latin prose text appears (398), see CN III 4073n. Venetus and his work are described in Tennemann IX 185–7. R.Nathan Collection: Basnage (Taylor) 535, Bk VI Chap XIII, “The particular State of the Jews at Babylon, from Severus’s Reign to the End of the third Century, with a Catalogue of the Princes of the Captivity” (534–9): § IV. We only find in the Little Chronicle the Names of these pretended Heads of the Captivity, and we know ‘em no other way, excepting Nathan, who came from Babylon to Judea, whilst Simeon the Father of Judah the Saint was Patriarch. This Man is famous among the Jews, not only because he became Father of the House of Judgment at Tiberias, but because he Composed a Collection of Sentences of the Fathers, which were afterwards inserted in the Thalmud of Babylon. Buxtorf has judiciously concluded, that this Author lived in the Year 230…. About the times of Heliogabalus…must have been considerable: Basnage (Taylor) Bk VI describes Syncretist activities under Heliogabalus and Alexander Severus, the latter called the “Arch-Synagogue of Syria” because of his favourable attitude toward the Jews (Chap XII § XX-§XXII 532–3), and under other rulers following, down to Queen

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Zenobia, Jewish wife of Odenat, King of Palmyrene, the Saracen (Chap XIII § XVIII—§ XIX 534–9). 4710 29.196 Not far in date, by the appearance, from the next entry. A grave Problem: On Coleridge’s taste for this macabre sort of pun and word-play see also CN III 4104, and 4073. the anti-septic: The word (unhyphenated) had been used by Priestley in 1774 and once in the Gent Mag before that, but does Coleridge’s hyphen suggest he was inventing it? Or had he noticed it in RS Life of Wesley (1820) I 204? He was reading that about this time (CL V 108). cancrine: Cancrine, i.e. crab-like, able to go backwards. felisity: A pun alluding to the feline habit of burying excrement.

Sit alba…: Be it white, be it black (Unless it’s absurd) What was dung in the fly Lies as turd on turd. 4711 29.194 When this entry was written, 4712 was not on the page (see that n) but 4709 and 4710 were already on f132v, and the first part of 4713. At the foot of f133 therefore Coleridge instructed himself to (turn over one Leaf) in the middle of a word. Consequently this entry may be dated 15 or 18 Sep 1820; see 4713 and 4714 nn. “for in nature is life, and [her] life is the light of f133 men”. Cf John 1.4. For other uses of these signs for opposite to and contrary to, see App A. North…must contain in itself a South: A central principle taking various expression in Coleridge’s thought; see for a poetic example, CN III 4438: “Were there not Light, Darkness would have no name”. Your objection: Whose objection? Hyman Hurwitz? See a letter of 4 Jan 1820 to him [CL V 1–9] in which Coleridge discussed OT doctrines, and matters connected with Hurwitz’s Vindiciae Hebraicae (1820), then being written. See 4702, 4703, 4770 and nn. On the other hand the didactic tone, not frequent in the notebook entries, sounds more like preparation for a lecture or a Thursday evening class, possibly for hypothetical objections. that I do not sufficiently distinguish the historical from the doctrinal: He distinguished but did not divide (The Friend [CC] I 77) the two because he held that Religion consists of a union of historical facts with ideas or spiritual truths, 5421. See also 5241, 5290, 5421 and nn. In applying his polar logic to the Pentateuch, Coleridge was illustrating the way in which history is the embodiment of spiritual ideas, See 5421. For a central application to Genesis I see CN III 4418, also 4554–58, 4562 and nn. equally unsafe to heterogorize and not to allegorize: Heterogorize, a nonce word, was possibly invented for the play on the anglicized Greek prefixes “hetero” and “allo”; it has not found its way into the OED or the language; on the word allegorize see 4900 and n. Coleridge here objects to seeing the historical as separate from its allegorical or representative υalue. I.e. to f131v avoiding 4709 and 4710 already on the pages between.

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f131v “unless above himself He can…Man!” Samuel Daniel, Epistle to the Lady Margaret, Countess of Cumberland: Works (1718) II 354. The quotation was used as a motto in the 1818 The Friend: The Friend (CC) I 100. plusquam-individual: “more than”-individual. (see Statesman’s Manual): SM:LS (CC) 29–32, 73n, 79. Tablet of Cebes: The famous work so entitled, describing a (fictitious) allegorical painting on the life of man, was commonly attributed to Cebes, the Pythagorean. See Coleridge’s annotation on Marcus Aurelius, CN II 2077 and n. Also CM I under Marcus Aurelius Meditations for Coleridge’s annotations on J.Collier’s translation. Vision of Mirza: Addison’s allegory of human life, in The Spectator No 159, in 5380 mentioned with the Tablet of Cebes and also Swedenborg’s De Coelo et Inferno, A Symbol…I define: See CN III 4253. Coleridge’s principal statement about allegory and symbol is in SM App C and E; LS (CC) 79, see also p 30 n 2, n 3. In 5380 Coleridge used allegory and symbol as alternatives, as in common speech, but when attending to these as critical terms the distinction is evidently sharper and significant, allegory coming from the understanding, symbol being a product mainly of the imagination. But he was not always consistent about defining the terms; see CN III 4183, 4253, 4498 and nn, also III 4058 and n. See also the extended treatment in 4831, 4832 and nn, and 5334. teutegorical: OED attributes the coinage to Coleridge in SM:LS (CC) 30 cited above; it was also used in 4832 f61v, and AR 199. It was natural to Coleridge’s sense of opposites to form a word for “saying the same thing” in the context of the allegorical. 4712 29.193 The gibe was jotted in between the end of 29.192 (CN III 4503) and the beginning of 29.194 (4711), which was already on the page; it is therefore later than these, i.e. Sept 1820 or later. Aυστραλ…βιος: “Austral’s life of Wesley”. On “Australis” RS see CN I 172, 349, 987, 1815 and nn, and on his life of Wesley, see also 5240, 5241, 5243. Surgeon Whether J.H.Green had met RS personally is not recorded; possibly they met in June 1820 when Coleridge was hoping to see RS “before your return to the north”. CL V 50. Is Surgeon Green (a term not used elsewhere by Coleridge) a pun on the cutting edge of the remark? By the autumn of 1820 RS and Coleridge—increasingly divided by their views of the economic and political depression of the period—were not on very good terms, in spite of Coleridge’s qualified approval of The Life of Wesley (1820). Transliterated, “hermaphrod [ite/itic]”. Cf Byron’s view of RS as “Mr Facing Both Ways” in The Vision of Judgement (1822). 4713 29.197 This entry follows part of 4711 on the page. There is some error in the date here, or in the day (Friday) in 4714; in Sept 1820 the nearest Fridays were 15 and 22 Sept. In view of 4716 being dated Thursday 21 Sept, the most likely date for this entry is Sept 15. It was first published in Gillmans of Highgate 38–9 where this, and the next entry and 5143 are said to have been transcribed by Mrs Gill-man for Mr Gillman’s projected second volume of his biography of Coleridge. Handiness: In OED but not in this sense; it may or may not be pertinent to notice that in works on animal magnetism the hand and its functions are prominently discussed. a word wanting…to Time what Place is to Space: Cf 4775, 4776.

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co-inherent: A word Coleridge liked doubtless for its organic overtones; see 4644 and n; 4843, 5377; and coinherence in many contexts in addition to these: 4714, 4718, 4846, 4929, 5241, 5290, 5429. to be raised from Being into Existence: Cf 4840 and n. In 5130, knowledge is said to be Being, i.e. not Existence; and Being is Knowledge. Is Coleridge implying that Handiness, the sense of Time, the sense of Relation, either in Place or Time, are all forms of unconscious knowledge? Existence is the externalization or in Coleridge’s terms the outness of Being. Being is the result of a process of becoming, and, as Coleridge says in a magnificent entry (CN III 3593), is “posterior to its [the Soul’s] Existence”. See also among many relevant entries, CN III 3591, 3592. See also 4840 and n. 4714 29.198 AP 296–8, and previously in Gillmans of Highgate (39–40); see the previous note. The numeral before Sept; 1820 is difficult to read; but if the entry followed 4713 by a half an hour the probable date was 15 Sept; see 4713n. Or in view of 4716 being correctly dated Thursday 21 Sept, (as to day and date) the day of the week is wrong here. In that case, the date of both 4713 and this entry would be Monday, 18 Sept 1820. f131v the Poet…wishing to appear as the Poet: See CN III 4388 f148 and n. f131 anschaut: “perceived”; in CN III 3302 he suggested the Saxon “onlook” to translate it, in CN III 3801 he translated Anschauung as intuition, or immediate inspection. Anschauen the verb and Anschauung the noun are recurrent among the Kantians; see in contexts of “perception”, “conception”, “intuition”, “beholding”, CN III 3801, 4449 f30v; 4923 in this volume, also 5431, 5432 and nn. Steffens says, “Die Identität des Denkens und Seyns wird Anschauung genannt”. Grundzüge 5: “The identity of thinking and being is called perception”. the Objectivity consists in the universality of the Subjectiveness: The kind of statement that has made psychoanalysts attentive to Coleridge; notwithstanding his different application of it to religion and poetry. Religion…Historical Fact…the Identity of both: See also 4711 f131v and n. The form of the argument here is reminiscent of Steffens in the first few pages of the Grundzüge just cited, but Steffens wrote of the mutual identification of history and nature, not religion. f131 co-inherence: See 4713n, 4644 and n. Shakespeare, in all things the divine opposite…of the divine Milton’. Cf the better-known statement at the close of Chap XV BL (CC) II 28. the fit…Reader identifies himself: Borrowing from Milton’s “fit though few”: Paradise Lost VII 31. On Coleridge’s own special identification with Hamlet this is one of many statements, from the well-known “I have a smack of Hamlet myself if I may say so” (TT 24 June 1827) to subtler analyses in some of the lectures; see ShC II 192–8, 209– 10, 229, 272–3. See also CN II 3215 on Shakespeare, on Dreams. The marginalia on Hamlet are also full of personal implications; see ShC I 18–40. unified into a Dream: Cf CN III 4409 makes some additions here in respect of the nature of the dream. extra arbitrium: “outside the dictates of custom”. 4715 29.199 On Discourse as opposed to Reason: See CN III 3293, 3801 and n. In CN III 4377 he found a simile for the contrast. opposite,

contrary to: See App A. A new symbol

introduced though

frequent in CN III, reappears in 5290.

“disparate from,” is here

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Inopem me copia fecit: “Abundance has beggared me” from Ovid’s Metamorphoses; see CN I 1383 and n, also CN III 4400 and n. Petrus de Mastricht: In his Theoretico-practica theologia (new ed 2 vols Utrecht 1699) 144. Tr: In God’s intelligence there are two more aspects, diverse according to our way of thinking: the presence of the ideas and the reflexion of these [or their perception] from which the intelligence of God can hardly be more accurately defined than as the most perfect intuition of himself or of his ideas. But without any reception of the ideas or passivity of the intellect, without any composition or division, without any discourse— because those involve imperfection, which must be carefully dissociated from the most perfect. Coleridge omitted seu perceptio, here in square brackets translated. Gassendi: The reference is to Gassendi Animadversiones in decimum librum Diogenis Laertii, qui est de υita moribus placitisque Epicurii (3rd ed 2 vols Lyons 1675) II 56. Gassendi reads: An-non potius Deum intelligentem sic concipere ut…cum v. c. nos multa offusi caligine nihil sincere perspiciamus, sed gradatim unum post aliud et deducendo varia per varias consequutiones cognoscamus; ipse intuitu simplici, et nihil ratiocinatione indigens, intelligat omnia. Thus Coleridge has condensed Gassendi, making his subordinate into main clauses, making “multa” into “many things” instead of “much [darkness]”, and adding “per discursum” and all the underlinings. Tr (of Coleridge’s version): We acquire knowledge of many things gradually, one thing at a time and by deducing various matters through various processes of thought, but he (God) understands everything by simple intuition, having no need of ratiocination by discourse. Coleridge’s addition makes it clear that ratiocinatio is “understanding” not “reason”. Limborch: The correct reference is Lib II Cap VIII § XXXIV. The English translation by William Jones, Compleat System of Divinity (1713) is abridged and does not contain this passage. Tr: “God knows everything by simple intuition through pure and simple intelligence. For God does not, like men, use discursive reasoning: for all discursive reasoning smacks of imperfection”. Leibnitz Nouv[eaux] Ess[ais]sur l’Ent[endement] Humain…Liv. IV. Chap. XVII.: The work, but not this passage, was quoted in the first paragraph of Chap IX BL (CC) I 141. Coleridge recommended it to a Mr Pryce Jr in April 1818. CL IV 851. See also CM I 82 under Anderson (Copy C) & Milton “with three hundred others”: Milton in Paradise Lost V 487–90; see Chap X BL (CC) I 173–4.

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4716 29.200 the inveterate usage of borrowing from the French & Latin only: Did Coleridge initiate—he certainly encouraged—the modern development in favour of Saxon-derived over other-derived words? See e.g., CN III 3302. in sensu morali: “in the moral sense”. f129v Contents…Inhalt, or Inhold: On Coleridge’s liking for German prefixes, see CN II 3160, also “Satyrane’s Letters” III: BL (CC) II 197–8. In the Logic (CC) III he says, “owing to the awkwardness of the plural word ‘contents’ and the ambiguity of the singular ‘content’ we shall henceforward employ the term ‘matter’ as the antithesis of form and as answering to the Inhalt (Inhold of the German)”. nomen generale: “the generic term”. Milton’s Elephants indorsed with towers: Paradise Regained III 329: “Chariots or Elephants endorst with Towers”. 4717 29.201 Mem…alles Bewüsstein durch das Bewüsstein meiner Selbst bedingt sey: It is an odd slip of the pen twice to mis-spell Be-wüsstsein. Probably Coleridge’s own German, but in notebook dialogue with someone—Kant, Schelling, or possibly Heinroth; see 5432. Consciousness and Self-consciousness were to receive increasing attention from Coleridge through the 1820s. In CN III some interesting relevant entries are 3605, 4186; in gradations of consciousness see CN III 3362 and the reference in 3362n. scire truncum arboris…arborem cum se: “be conscious of the trunk of a tree with its branches” as well as “of itself with the tree” or “the tree with itself”? Self-sentience, Self-percipience…conpercipience: The first use of sentience in OED is dated 1839. Percipience is given one example earlier than this one. Conpercipience does not appear in OED. Coleridge in his Op Max (MS) III f140, f142 carried on a similar discussion of consciousness including these fresh-minted terms. 4718 29.202 preferred…intensed…to intended, and intensify to intend: Coleridge does not here deal with the point that intended and intend already were appropriated for other use; cf his apology for using intensify in Chap VII BL (CC) I 127n, cited in OED as the first use. He there said “intensify” sounded “uncouth” to his ear (but Dickens and George Eliot followed him in using it). His intensed (meaning “intensified”), which is classified in OED as “obs,” is a choice reflecting this express distaste. 4719 28.48 f52v Coleridge’s writing in Greek the phrase “Method of Research on Hydrophobia” may be simply casual; or, as it was James Gillman’s subject, did he wish for some reason (or from the addict’s tendency to sporadic secretiveness) to conceal his reflections here? On his interest in hydrophobia see above 4514n. Vorregungen: “antecedent stirrings”. f53 potenziation: Coleridge’s coinage; see above 4645, 4624 and nn. Saliva…as poisonous: Coleridge’s notes on Steffens Beyträge attack Steffens’s ignorance of how poisons act on the sensibility. On 1 75–7 he wrote: Steffens forgot or did not know that the irritants and functions of the Brain & Senses are characteristic of Hydrophoby. The rabious Saliva of the Dog acts on the Sensibility in the Irritable System so intensely as to commence a metamorphosis, the muscles usurping the functions of the Nerves. The Sensibility wrestles with the Irrity to which it ought to be [?subjugate] as its fuel or sustenance as the nerve-knots to the muscles in brainless Insects.

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However, much of the discussion of vegetable and animal poisons that follows derives, though strongly assimilated, from Steffens Beyträge 74–7. Egyptian Gecko: The poisonous saliva of this Egyptian lizard is referred to by travellers but probably Coleridge had the example from K&S (see 4879 foll and nn). “Letter XXIII" there on the “Motions of Insects” refers to the tiny and often tame Gecko walking against gravity, up walls; Coleridge would associate it with the harmless little lizards in which he took pleasure in Malta (CN II 2144, 2177, 2195). K&S (II 325 fn) report, quoting J.H.B.St Pierre, A Voyage to the Mauritius …(1775) that “The Gecko is very frequent at Cairo…that it exhales a very deleterious poison from the lobuli between the toes. He saw two women and a girl at the point of death, merely from eating a cheese on which it had dropped its venom.” From the care with which Coleridge took notes from K&S in N 23 one may fairly assume this as his source here. f53 the Euphorbias: Many species comprising the spurge genus, all of which produce a milky sap. Lettuce Opium: OED quotes A. Duncan M.D. for the term, in 1816; “a substance which I have denominated Lactucarium, or Lettuce Opium”: Memoirs of the Caledonian Horticultural Society (1819) II 312. See also 4624 f20 and n. Lactuca υiridis: “green lettuce/garden lettuce”. affinity to Azote obtained by its animalization: In the ascent of life an affinity to nitrogen appears in poisons produced by animals. as Opium to Carb[on] + Hyd[rogen]—So the Adder,…&c. Poison may be to Azote + Pthoric Gas (Fluoric): I.e. as Opium, a vegetable poison, is to carbon plus hydrogen, so animal poisons (as from the hooded cobra) may be to nitrogen and fluorine. See 4565 and n. f53v two Principles of Classif[ication] First & Highest, the Powers…: See 4541 and n. I…follow Moses: I.e. adopt a natural classification based on the Mosaic cosmogony. Coleridge has been seeking in this N 28 and N 27 to combine a system of powers with Genesis I and here applies the combination to zoology. See the classification scheme in 4724; also on Fish, Insects, Birds. Mammalia, &c. see TL esp 74–84. Cf on the absence of elements in OT, 5434 below. f54 my Plan comprizes Oken’s & Steffens’s: Oken in his Lehrbuch der Naturphilosophie (1809) argued that the “classes” mineral, vegetable, and animal should be arranged according to the principal organs or anatomical systems. As each of them— mineral, vegetable, and animal—began from the one beneath it, all developed parallel to one another, i.e. the organs were: skin (touch), tongue (taste), nose (respiration & smell), ear (hearing), and eyes (sight); the corresponding classes were invertebrates, fishes, reptiles, birds, and mammals, in parallel progression upwards. See below 4813 and n. In his later Zoologie: Lehrbuch der N aturgeschichte V, VI (1815–16) Oken arranged genera and species according to these principles of classification, which led to animals becoming nobler in rank the greater the number of organs liberated or severed from the Grand animal (i.e. the animal kingdom thought of as one animal) and entering into combination. This, although having something remotely in common with Coleridge’s principle of individuation, here and in TL, was too fanciful, and too dependent on a scheme of organization rather than on a concept of development of powers, to be satisfactory to Coleridge. Oken’s “fictions” included the notion that all organic beings were built of protoplasmic cells, and that man, having all five kinds of organs, comprised the whole animal kingdom himself.

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Steffens is much closer to Coleridge’s classification. In his Beyträge, of which Coleridge made considerable use in TL, he uses as his basis the powers of reproduction, irritability, and sensibility, and says that nature seeks the most individual formation. He presents plants and animals as in two juxtaposed columns in nature. He ignores the Mosaic sequence and hence the classification Coleridge adumbrates here (ff53v–54). The principal difference is that Coleridge’s polarity principle enables him to make vitalist sense of e.g. sensibility, and irritability, and thus to propose a dynamic for his classification. See 4724. 4720 28.49 Marietti versus Brown: The Marietti family were Queen Caroline’s bankers in Milan; T.H.Browne was appointed by the Prince Regent in 1818 a member of the “Milan Commission” to investigate her domestic life. A distinguished officer, Browne was accused of suborning evidence. Coleridge seems to imply that the Marietti made calculating use of the Queen’s need of them, defending themselves with Prudential Proverbs. two classes—Honor—Castlereagh Goodness, Piety=Sidmouth: Coleridge, in trying to analyse the public effect of moral turpitude in high places, attacks as elsewhere (5057) the falseness of negative virtue, seen here as of two kinds. Both flattered the King out of self-interest, Castlereagh on the pretence of Honor, Sidmouth by paying lip service to conventional Goodness and Piety (see 4772 and n). They won public esteem in these ways, in spite of the known debaucheries of the King. See also 4803n. In each County…what a tantum non omneity: A majority only just short of all. On Coleridge’s concern at this time about the changing proportions of landed and popular interests, see 4684 and n; also C&S (CC) e.g. 28–9, 63–4. f55 Earl of Newcaster [a slip for Newcastle]: William Cavendish, the first duke (1592–1676), raised numerous armies at his own expense in the Stuart cause, thereby impoverishing himself. 4721 28.50 Down to the end of the first paragraph the entry was written in pencil and traced over in ink in Mrs Gillman’s hand. Eloquence; see also 4637 and n. Prœcipitandus est liber Spiritus: “The free spirit must be swept along/ plunge headlong”. Petronius Satyricon 118; also used in TT 14 May 1833. order and progression: Cf The Friend (CC) 1 449–76, the essays on “Method”, esp 457, 476. 4722 28.51 The entry is largely a translation of Oken’s concluding paragraphs in Part iii of his Zoologie, Sect 2 N aturgeschichte VI 1233–4. Coleridge’s first paragraph is a translation, in Oken’s order, of his remarks on man as part of the whole animal kingdom, except that he enriched Oken’s description of the elephant and the hyena (“der gross müthigste Elephant und die hungerigste Hyäne”), and he inserted the lordliest Lion & the most υenal Jackall. Coleridge’s second paragraph is Oken’s subsequent list of four kinds of men: “Sylvan mensch, Schwarzer,…Satyr mensch…Rother… Faunmensch, Gelber…Panmensch, Weisser….” Oken then asked, “Warum gibt’s keine grüne und blaue Menschen?” (“Why are there no green and blue men?”) This is the last sentence of the work. blue is the negative Pole…. Green, the Synthesis: See 4855, 5290, 5446, 5447, where Coleridge developed his dynamic theory of colours as powers. Cf also TT 24 April 1832. 4723 28.52 In pencil, part traced over in ink by Coleridge himself.

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Stercore fucatus Crocidili: This phrase from Horace, Epode 12.11, is quoted by Oken in his description of the crocodile in his Zoologie Pt III § 2: Naturgeschichte VI 297 (misprinted 397): “[her face] made up with crocodile’s dung”. From some editions of Horace, including LCL, the poem is omitted as indecent. Coleridge’s information in this paragraph may come from the same page of Oken, but the Warane comes on p 315. See 4722 and n. The “The sham saints” Yare…mouthry: References to Viscount Sidmouth, Henry Addington Sidemouthry (see above 4720 and n), who retired from the Home Secretaryship in 1821, and perhaps to a member for Yarmouth? Or do the words describe two kinds of political talkers—the one out of the side of the mouth, the “yare” mouth, of the ready and voluble speaker, with the suggestion in yard of mob eloquence? The Plumage of the…Colibri & Bird of Paradise: Two “Kolibri” are described by Oken, the American hummingbird and the European firecrest (ibid VI 372–5, 433); the “Paradiesvogel” is also discussed (VI 463–4) but not as providing fans for Malays. Coleridge objects (in a MS note on Oken’s p 466) that he is not thorough enough and that Blumenbach is better. An ax he met her os!: in Greek, “anax hemeteros”=“our king”. On os (09) and wordplay on the Latin for face, bone, mouth, see 4749 and n. +Castellum re age: “act the castle indeed”. As this is dog latin for “Castlereagh”, Foreign Secretary, the entry must probably be dated before his death in 1822; see 4720, and for an earlier attack, CN III 4258 and n. Trochilus, by Herodotus, the Charadrius Ægyptius of Mod. Ornithol[ogists]: Herodotus (2.68) writing of the crocodile tells how, “whenever the crocodile comes ashore out of the water and then opens its mouth …the sandpiper goes into its mouth and eats the leeches; the crocodile is pleased by this service and does the Trochilus [sandpiper] no harm”. Tr A.D.Godley (LCL 1920–4). The efts or newts are Coleridge’s addition, no doubt to make his joke about the crocodile as the monstrous “King-Eft”. 4724 28.53 Originally in pencil, the entry was in part retraced in ink and at the date of the retracing a postscript was added on f69, after entry 5173 was written on that page, i.e. the P.S must be dated in 1824. Substantiating the claim made at the end of 4719; see the note there; also, as evidence of Coleridge’s continuing search for classificatory schemes, see 5183, 4775, 4776 and nn. The scheme here was an answer of a kind to Oken’s Introduction and plan in his Naturgeschichte; see also 4813 and n. Coleridge annotated in Green’s copy Vols I (Mineralogie 1813) and v and VI (Zoologie 1815–16). Vols II–IV constituting Pt II of the work (the Botanik 1825–6) are not marked, although Coleridge later used them. A note on the front fly-leaf of Vol I, dated 30 Sept 1820, is closely related to this entry, using some of the same phrases. There Coleridge contrasts with Oken’s “our scheme” (his and Green’s) “in which the substratum modificabile is subsumed in the creative Will, as a transcendent—while the powers der Ideenach are named, each by the generic term that best comprizes its Attributes, and the bodies, that best represent these powers, are named and treated of, as representing this or that power which in each is the Predominant, and not as being the powers.” The fly-leaf note goes on with a discussion of the powers, attractive and

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repulsive, in the bipolar line of the Compass of Nature. On the first 67 pages Coleridge’s notes are frequent, but increasingly negative, and Oken is placed far below Steffens here. Yet in a letter of 8 April 1825 Coleridge referred to Oken’s as “The best and cheapest Natural History in existence” and advocated its translation into English. CL V 422. Clearly he preferred it to Oken’s Naturphilosophie; see 4753n. ens substratum modificabile…: “substratum/substrate which is modifiable” On the Substantive cf 4679, 4739, and 4886. επιθετον modifaciens: “epithet which modifies” For Coleridge on the importance of classification to the advancement of the sciences, see above 4695 and n, and e.g. the essays on method in The Friend (CC) I 466–75. 4725 28.54 In pencil. potestas celata: “hidden power”. the H. of Lord’s his Majesty’s Breech, cocked out of a Window: The series of caricatures on the King’s Bomb was undoubtedly in Coleridge’s mind’s eye here; cf 4748 and n. The country felt that the House of Lords was not only a particularly shameful tool of the King but also the cause of a shocking exposure of the moral decline in English public life. See 4803, 4805 and n. 4726 28.55 Oken in his Zoologie Sect II, Pt III: Naturgeschichte VI 355–650 described as his Class VII the birds (“Ohrthiere—Vögel), paying considerable attention to bird calls; the song of the Loxia curvivostra (fir finch or crossbill) is on p 413. Von Einem: Presumably a Göttingen acquaintance. Many travellers have had similar experiences. Carlyon records Coleridge at Göttingen on the ramparts, discussing the notes of the nightingale, “nowhere heard in greater perfection; and upon which Coleridge did not fail to descant most poetically…” Carlyon I 90. infants imitate sights & modes of Touch by sound…embryo hands; On the importance of touch as the starting-point of the learning process and the process of communication, early understood by Coleridge, see CN I 924; see also 5463 below. 4727 28.56 In pencil, partly retraced in ink by Coleridge. For another reference to his reading a sermon of Swift see CN I 1254 and n. The quotation is from the third paragraph of this sermon, not one of Swift’s best, against sleeping through sermons; it is variously numbered in different editions of the Works. It is No. v in Sermons on Several Subjects: Works (20 vols Dublin 1762), and in its many reprints, No. x. 4728 60.1 The cover or outside leaf has disappeared from this unbound notebook (see N 60 Gen N), taking with it the beginning of this entry and possibly some clue as to the source or impetus for it. Hiatuses are owing to the pages being scuffed and torn at the edges. Adjungit voluptatem—atque utinam Virtutibus semper υel Innocen[tiae] saltem; at nec non et υitiis, eheu!: “It adds pleasure—and oh that it were always to virtue or Innocence at least; but alas it [adds it] to vices too.” definition, not verbal but real: I.e. the essence rather than the form; see 4523, 5143 and 5144 and nn. PERSONALITY: The concept was of basic importance to Coleridge in his struggle to work out a logical and viable theory of the relation of God and man, as becomes more apparent in later entries in CN V. See 5222 for a statement distinguishing between

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personeity and personality and explaining the significance of the latter as applied to God; also 5297 ff21v–22. f1v not incomprehensible from Transcendence, but [?not/yet] comprehensibly absurd: See 4797 f50v. f2 perfected Idealism, such as Fichte’s: As Coleridge mocked at it in a description of Fichte’s “I” from Über den Begriff der Wissenschaftslehre (1798) 49 in a letter of 9 Feb 1801 to DW? CL II 673–4. perfected Realism, such as Spinoza’s: See 4671 and n. infinita cogitatio sine centro: “infinite thought without a centre”. Cf CN III 4351; see also CM I Böhme Aurora I ii 40. Lex generalissima—ordo ordinans—moralitas infinita sine centro: “universal law— ordering order—infinite morality without a centre”. f2v Theriacum multi-compositum: “a multi-compound Cure-all”. juxta-position of the first & second Commandments: Ex 20:3–6; See 4671 and n. f3 If Light & Darkness are co-present in a Being: Cf Coleridge’s discussions of the Light-Darkness, Good-Evil convolutes in CN III 4418, CN IV 4554, 4998 and nn. Causa Causæ: “Cause of Cause”. transcreation: Not in OED, which attributes transcreate to Coleridge in LR IV 166, giving the unaccountable date of 1834; the LR reference is to “Notes on Leighton” which are variously datable from 1819 onwards. as Augustin, the Schoolmen, Leibnitz, Spinoza, teach: St Augustine passim, e.g. City of God XI 9,22: XII 7, closely followed by many Schoolmen, Leibnitz in the Théodicée, and Spinoza in the Ethics. then he created the Darkness: Isa 45:7. ad infinitum, in diabolos Diabolorum per secula seculorum: “to infinity, to devils of Devils into all eternity”. 4729 60.2 On the want of a fourth gender pronoun see CN III 3238, 3399 and nn. The Greek and the Latin quod are the neuter relative pronouns. 4730 60.3 On the necessary reciprocity of true Love, see earlier entries: CN II 2556, III 3729, 4158. f7v Self-insufficiency: Neither of Coleridge’s words here with the self prefix is in OED. f8v Desire…Lust…Love: Distinctions frequently recurrent throughout the notebooks; see e.g. CN I 448, 1822 and nn; II 2495, 2739 and nn, III 3989 and n; and in this volume 4848 and n, 4884, 5076, 5235. confuse the Word and the Thing…Chapeau…Hat: Cf CN III 4237 and n. See CM II under Kluge Magnetismus annotation 33. f10 homo dimidiatus: “half a person”. f11–f11v Desire: See also CN II 2995, 2600; CN III 3284, 3530, 3575, 3746, 3777. f16v Persona duplex, dupliciter una, per intus—susceptionem mutuam: “A double person, doubly one, by mutual intussusception”. See CN in 4435 and n on intussusception. 4731 60.4 On German words without English equivalents see CN iii 4361; also 5392 and nn. Anmuth: Usually “grace”, as in the title of Schiller’s essay, “Anmuth und Würde”. Coleridge put Anmuth with Wahnsinn “among the many untranslatable Words, which (in the innocent sense of “envy”) I envy the Germans. I mean to make a catalogue of them.”

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Marginal note on Schelling’s Darlegung des wahren Verhältnisses der Naturphilosophie zu der υerbesserten Fichte’schen Lehre (Tübingen 1806) 121. 4732 60.5 The name Sir John Seabright was written in above after the entry had exhausted the space on the very small page, so that it appears on the same line as Anmuth of the previous entry though written in a smaller hand. However, a search of Sebright’s not very voluminous writings (unlikely ones on falconry etc.) discovered no interest in Anmuth and examination of the MS suggests, by a vague line arrowing downwards to the first line here, that his name was associated with this entry. As the event proved. 18 Oct. 1820—a motion…on Sir R.Baker…: The reference appears to be to the debate in the House of Commons on Joseph Hume’s motion that Sir Robert Baker, chief magistrate of Bow Street, be brought to the bar of the House, to be questioned regarding Franklin (alias Fletcher) charged with writing and issuing seditious placards. Baker was supposed to have allowed the accused to escape. Identif[ication] of H. of C. with administ [ration] alludes to Hume’s charge that there had been a collusion from the Home Office. Sir John Sebright, M.P. for Hereford, said he could not vote for the motion “which (as we understood him) would be calling on government to commit an act of suicide”. The Times 18 Oct 1820. Coleridge’s final exclamation mark is not beyond doubt in the MS. Whether there or not, the entry itself may be for him another instance of parliamentary logic (see the next entry). Mr. Hume’s motion was obviously an attempt to embarrass Sidmouth and the Home Office—really it was another attempt to unseat the government. After a long debate the motion was withdrawn, which Coleridge saw as yet further evidence of the Commons supporting Sidmouth’s corrupt administration of the Home Office. Hansard Parliamentary Debates N.S. III (Sept–Nov 1820) cols 756–83. 4733 60.6 Possibly suggested by the Commons debate of the previous entry, in which Hume was accused of shifting his ground, from a charge against Sir Robert Baker to a charge of conspiracy in the Home Office, i.e. bringing in a motion for one sort of inquiry and turning it into another. On Coleridge’s distrust of parliamentary logic see, among many jibes, e.g. 4938 and n. 4734 60.7 Elements of Music: On Coleridge’s limited knowledge of music and some discriminating specific tastes, see IS (1979) 211–15. Yet at Christ’s Hospital Coleridge was taught by Robert Hudson, “the immortal Precentor of St Paul’s”. See The Christ’s Hospital Book (1953) 303. This appears to be his first attempt to fit music into philosophical concepts. Yet see CN III 3605 f118. dal corpo del’ suono: “from the body of the sound”. Claggett’s Aeieuton: On Charles Clagget see CN I 161 (g) n. In 1793 he published No I [the only number issued] of Musical Phænomena, which opened with “A description of Clagget’s Aiuton; or Ever-Tuned Organ: which, without Pipes, Glasses, Bells, or Strings, produces Tones sweeter than any other Organ yet invented”. This and other remarkable musical inventions, trumpets, horns etc, were exhibited and “sold at the Musical Museum, Greek St, Soho and by all booksellers”, where perhaps Coleridge had seen them. Possibly his spelling of the name of the instrument suggests he had heard of it but had not seen it written. actus receptivus: “receptive act” analogous to Elect[ricity] in Physicks. Status Virium sive Facultatis alicujus bene se habendi, as in the footnote, may be read, “A State of Well-being of The Powers or of some Faculty”.

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ordo: “Genus. order”. Genus speciale: “the special Genus”. Species Musica: “the Species, Music”. Exponents of our Sensibility as distinguished from mere Sensation: Cf 4540, 5143, 5189 and nn. Plexus Solaris: “the Solar Plexus”. 4735 60.8 J.Bishop is unknown; a Thomas Eggleton is listed as a tailor at 59 Church Lane, Chelsea from 1811 to 1832. Could Mr Bishop, “our Calne Druggist” (letter of [Dec 1815] CL IV 612), have turned up in Chelsea? 4736 60.9 The philosophical or rational analysis in 4734 was broken off—in favour of an attempt in verse? The abortive lines, which look like yet another variation on Coleridge’s theme, “extremes meet”, do not appear in PW. 4737 60.10 Sir W.Joncs’ VIth Diss…. Vol. 1Æ p. 203…: Sir William Jones Dissertations and miscellaneous Pieces relating to the history & antiquities, the arts, sciences and literature of Asia (1793). The passage reads: But I will only detain you with a few remarks on that metaphysical theology which has been professed immemorially by a numerous sect of Persians and Hindus,… Their fundamental tenets are, That nothing exists absolutely but GOD; that the human soul is an emanation from his essence, and, though divided for a time from its heavenly source, will be finally re-united with it; that the highest possible happiness will arise from its re-union; and that the chief good of mankind, in this transitory world, consists in as perfect an union with the Eternal Spirit as the incumbrances of a mortal frame will allow; that, for this purpose, they should break all connection (or taâlluk, as they call it) with extrinsick objects, and pass through life without attachment, as a swimmer in the ocean strikes freely without the impediment of clothes…that, like a reed torn from its native bank, like wax separated from its delicious honey, the soul of man bewails its dis-union with melancholy musick, and sheds burning tears, like the lighted taper, waiting passionately for the moment of its extinction, as a disengagement from earthly trammels, and the means of returning to its Only Beloved. Such in part (for I omit the minuter and more subtile metaphysicks of the Sufis, which are mentioned in The Dabistán) is the wild and enthusiastick religion of the modern Persian poets, especially of the sweet HA’FIZ and the great Maulavi: such is the system of the Védanti philosophers and best lyrick poets of India…. the Berkleian Scheme: See CN I 1842n. Spinosism: See above 4728 and n. f21 Maia: Literally “Veil”; the common Sanskrit word used in Vedanta Hinduism to denote physical reality as illusion. 4738 60.11 Cf the lovely lace-work of those fair fair Elm-trees in 5428 f51v. 4739 22.79 Coleridge’s copy in the BM of Sherlock’s work is annotated on p 69 in language very similar to this entry: “Merciful Heaven! We can frame no idea of that, quod subter jacet, but that it is that quod supra jacet—no notion of that which is

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insusceptible of being represented by the eyes, but that it is id quod ob oculo jacet!—See the blessed fruits of Mr Locke’s Confusion of ιδεα with ειδωλον, of νουµενον with (The italics in the quotation in the entry are Coleridge’s) On idea: (“idea”) with ειδωλον (“image/idol”) see e.g. CN III 4058. Chap V BL (CC) I 96–98 fn; SM:LS (CC) 6911, 100 and n. On νουµενον: (“intelligible idea/law”) with phænomenon (“sensible appearance”) see e.g. Chap IX BL (CC) I 155; CL V 325–6. ejus quod stat subter: “of that which stands under”; see 4935 and n. ab eo…rect[i]us…videtur: “from that which lies above the surface, or more correctly, from the surface which is seen from above”. Sherlock’s next sentence asserts the Lockian position with the positiveness to which Coleridge always objected. See the four letters to Josiah Wedgwood, copies of which went to Thomas Poole, of Feb 1801 (CL II 677–703). objectivitas=quod υidetur mere: “objectivity=what is merely seen, or seems”. quod est et υideri nequit: “what is, and cannot be seen”. pigra iteratio: “idle repetition”. 4740 22.81 Lancelot Wade: The last sentence of Coleridge’s § 6 was written in a small space at the top of f59v above 4742, which was already on the page and may belong to an earlier period; see 4742n. C. exhilartive: For exhilarative. At this date young Wade (see CN III 4179n) was about twenty-two years of age, and as Coleridge suspected, already seriously ill. Coleridge and he appear to have been mutually devoted, nor is it difficult to imagine Coleridge’s sympathetic concern about the son of his friend, a young man in delicate health, interested in theology (see 4750 and n), and suffering also from a common enemy, difficult breathing. In the A.B.C.D. of advice there appear to be the fruits of experience. 4741 22.80 Jeremy Taylor Holy Living (1710) 214–15. Chap IV, “Of Christian Religion”, § IV, “Of Reading or Hearing the Word of God”. Coleridge quoted literatim except for some capital letters and the italics. 4742 22.82 This entry, in ink similar to 4740, is at the top of f59v and appears to have been already on the page when 4740 was written around it. Coleridge’s use of this illustration, putting the zeros before or after the numeral one, appears frequently but never more amusingly than in CL IV 949–50, a letter to Francis Wrangham dated “September 28–1819”, one of the low tides of Coleridge’s fortunes: …Fenner’s half copyrights I likewise purchased, so that I am now free and sole proprietor of my own works, and may adopt as my emblem 0000001—the figure one=myself, the round cyphers, symbols of eternity, a fortiori therefore, of immortality, representing my books, and their market value! But what then? Who knows but that I too may have ;my perihelion of popularity: and that as the comet circumbends its solar focus, the long tail 000000 may whisk round to it’s other end ? and then 1000000!!—But alas! it is ominous that I have been long an heretic respecting the elliptic path of all these eccentric κάρη κοµóωντες ‘Aγαιοί and have strong grounds for preferring the doctrine of the old Stagyrite as Copernicanized by Hevelius to that of Newton and Halley—and I fear that

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the comet=my literary luck, has been moving from the sun in a parabolic line of unreturning Aphelionism, till it shall go out & be no more seen. See also a letter to George Bartley of 16 Feb 1818 in Peter Mann’s article “Two Autograph Letters of S.T.Coleridge” in which Coleridge said, “but tho’ 100=a hundred, 00001 is but an unencumbered one”: RES (Oct 1973) N.S. XXV (1974) 316. 4743 28.40 f47v Quœ enim facilior res…: What is more readily come by than madness of speech and worthlessness of character? The former springs from contempt of others, the latter from contempt of self. For to show little care for one’s own character is selfcontempt, while to attack others with uncouth and savage speech is an insult to those that hear you. For is it not the height of insolence, think you, that a man should deem you to rejoice in hearing abuse of the best of men, and should believe that you do not understand evil and wicked words, or if you do understand them, hold them to be good? What boor, what porter, what taverner is so poor of speech as to curse more eloquently than these folk, if he would consent to assume the professor’s gown? Tr (adapted) H.E.Butler The Apologia and Florida of Apuleius of Madaura (Oxford 1909), Bk I Chap 7, “at the end”. Of the suitably dated editions in the BM only Apuleius Madaurensis serio castigatus (Amsterdam 1628) has exactly Coleridge’s readings in both passages, with minor variants in punctuation. For the applicability of this passage to Hazlitt, Jeffrey & Co. cf CN II 1850, III 4323 and nn; Coleridge used it in “Two Letters to a Junior Soph, at Cambridge” Blackwood’s X (Oct. 1821) 244. f48 Walking…with W. out near…Newgate: The headings of a conversation, with Wordsworth? He and Coleridge had discussed Richard Payne Knight on Taste, having annotated one and the same copy of Knight’s Analytical Inquiry into the Principles of Taste (1806); see CN II 1963 and n. Mary W wrote in her journal on their London visit, c 10–24 Nov 1820, that they “walked round by Highgate” to see Coleridge. (The dates could be approximate ones for this entry, supported also by the reference below to the Lord Mayor’s Dinner. The references to architecture and Phidias are links with Lamb’s poem to Haydon in 4680, and to the violent public disagreement between Knight and Haydon, in 1816, as to whether the Elgin Marbles, the purchase of which for the nation was then being discussed in a parliamentary committee, were as early as Phidias and as fine as represented. See a review of several pamphlets on the controversy, including Haydon’s, QR XIV (1 Jan 1816). Coleridge was for Phidias and Haydon, and critical of Knight. HCR records that on 20 Nov 1820 he took the Wordsworths to the BM to see the Elgin Marbles but thought WW did not show much enjoyment of them, “but he is a still man when he does enjoy himself and by no means ready to talk of his pleasure except to Miss Wordsworth”. CRBooks I 257. Haydon’s celebrated “Christ’s entry into Jerusalem” in which WW was used for one of the figures, was being successfully exhibited in London at this time.

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Lord’s Mayor’s Dinner: The great annual Guildhall dinner after the Lord Mayor’s Show, held on the second Saturday in November, to which about a thousand distinguished persons were invited. If the entry is of 1820, the dinner would have been the first of George IV’S reign (11 Nov 1820) and no doubt of special extravagance. Ministers: In the Liverpool administration? or Cabinet Ministers generally? See 4684 and n. It may be relevant to notice that in his attack on Payne Knight, Haydon having fiercely discredited Knight’s judgement against the Elgin Marbles says, “And yet Mr Payne Knight is listened to by the Nobility, and referred to by Ministers”. In fact Haydon’s tone is very like that of the Apuleius passage quoted above. Is Coleridge recalling Haydon’s pamphlet, The Judgment of Connoisseurs upon Works of Art (1816) 14? Or was the topic rather the attitude of the ministers to the Queen? HCR records that “the disgraceful end of the disgraceful process against the Queen took place while the Wordsworths were here …Whilst the trial was going on and the issue still uncertain, I met Coleridge. ‘Well, you are a Queenite, I hope, Robinson?’ ‘Indeed I am not’. ‘How is that possible?’ ‘By no means. I am only an anti-Kingite.’ That’s just what I mean’.” CRBooks 1258. Spanish Revolution: Of 1820–21, set aflame by the mutiny in 1820 of troops ordered to cross the Atlantic. hoc quoque genus invenitur…immiscuit &c: “Persons may always be found who prefer to abuse rather than imitate persons better than themselves, and since they cannot be like them, affect to hate them. They do this of course in order to illuminate the obscurity that shrouds their own names by the splendour that falls from mine; if then, I say, one of these undertakers sullies this distinguished audience with the stain of his presence &c.” Apuleius Florida 1.9. Tr ibid (adapted). 4744 29.59 Green gave him: Πρóκλου ∆ιαδóχου… Πλάτωvoς θεολογíαυ βιβλια Procli Successoris Platonici in Platonis theo-logiam libri sex. Ed with Latin tr by Aemilius Portus. With Marinus’s life of Proclus, Pico della Mirandola’s Conclusiones LV secundum Proclum, and Proclus’s Institutio theologica [Elements of Theology] (Hamburg 1618). In 1807–8 Coleridge had made a note “to hunt for Proclus”: See CN III 3276 § 9 and n. what the Germans call a Rat-king: I.e. Rattenkönig: According to J.H. Campe Wörterbuch der deutschen Sprache (Braunschweig 1809), “the name for a number of old rats whose tails, as they say, have been tangled together and in this state are fed by their young”. There are similar descriptions in Heinsius, Volksthümliches Wörterbuch der deutschen Sprache (Hanover 1820) and in Grimm, who uses an example dated 1793–5. my own periods in the FRIEND: In The Friend itself and in annotated copies he makes the same charge against himself. Cf e.g. The Friend (CC) I 20–21, 511n. µαρτυρες δε µοι… From the prefatory life of Proclus by Marinus: …But of this I have a sufficient testimony from those on whom they were bestowed, as well Athenians as Argives, and others of different nations. But he likewise much promoted and increased literary studies, demanding of princes rewards for the preceptors, according to their several deserts. Nor did he undertake this rashly, nor with any interested views, but he compelled them (as he considered it a matter of great moment) to be diligent in their profession, interrogating and discoursing

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with them respecting every particular: for he was a judge sufficiently instructed in the employments of them all. And if he ever found any one negligent in his profession, he sharply reproved him; so that he appeared very vehement and ambitious, because he was both willing and able to give a just determination on every subject; and he was indeed a lover of glory. But this was not a fault in him, as in most, because it alone regarded virtue and goodness. And, perhaps, without an energy of this kind, nothing great and excellent would ever subsist in the human mind. But he was in this respect vehement: this I will not deny. Yet, at the same time, he was gentle; for he was easily pleased, and demonstrated in a moment that his anger was as pliable as wax. For, almost at the same time, he was (as I may say) wholly transported in reprehension, and with a desire of becoming subservient to their interest, and that he might intercede with princes in their names; being moved with a certain natural conjunction of soul, and, as it were, sympathy of grief. Tr Thomas Taylor The Philosophical and Mathematical Commentaries of Proclus…on the first book of Euclid’s Elements (2 vols 1788, 1789, reprinted 1792) I 14–15. Coleridge owned and annotated a copy of the reprint; see CN I 1728 and n, also CN III 3934n. on the first & second page of the last leaf but one of the Life: I.e. fc3v of the folio volume, bound in sixes. A motto for my Work, Assert[ions] of Religion: Coleridge chooses this passage from the end of Bk I Chap I of In Platonis theologiam, (p 2) copied with some care but with some omissions and tentatively correcting a misprint which identifies his copy as one of an issue printed for sale at Frankfurt. Thomas Taylor The Six Books of Proclus on the Theology of Plato (1816) I 3 translates: …for we can no otherwise be able to understand a divine nature than by being perfected through the light of the Gods; nor divulge it to others unless governed by them, and exempt from multiform opinions, and the variety which subsists in words …; where, when arrived, we shall receive all the truth concerning them, and shall obtain the best end of our parturient conceptions of divine concerns, desiring to know something respecting them, inquiring about them of others, and, at the same time, as far as we are able, exploring them ourselves. Assertions of Religion was sometimes called the Opus Maximum, and earlier the Logosophia. See one of Coleridge’s notes on Kant VS (Copy C) IV, back fly-leaf: CM III under Kant. f38v And what follows, i.e. the first § of Cap. II: And thus much by way of preface. But it is necessary that I should unfold the mode of the proposed doctrine, what it is requisite to expect it will be, and define the preparatives which a hearer of it ought to possess; that being properly adapted, he may approach, not to our discourses, but to the

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intellectually elevated and deific philosophy of Plato. For it is proper that convenient aptitudes of auditors should be proposed according to the forms of discourses, just as in the mysteries, those who are skilful in concerns of this kind, previously prepare receptacles for the Gods. Tr ibid I 3–4. the Logical Prolegomena: The work was first thought of as primarily a logical treatise; in the way of Coleridge’s projections it expanded so that the logic became an introductory work. 4745 29.60 Possibly adapted by Coleridge in his description of Thomas Poole in C&S (CC) 92; see n 7. Horace Epistles I ii 54: “Unless the vessel is clean, whatever you pour in it turns sour”. Tr H.R.Fairclough (LCL 1926). 4746 29.61 …συγγραµµάτων: Again the edition of Proclus (3–4) used in 4744, copied carefully, with minor variations: In every part of this work, likewise, we shall prefer the clear, distinct, and simple to the contraries of these. And such things as are delivered through symbols, we shall transfer to a clear doctrine concerning them; but such as are delivered through images, we shall transmit to their exemplars. Such things too as are written in a more affirmative way, we shall examine by causal reasonings; but such as are composed through demonstrations, we shall investigate; and besides this, explain the mode of truth which they contain, and render it known to the readers. And of things enigmatically proposed, we shall elsewhere discover perspicuity, not from foreign hypotheses, but from the most genuine writings… Tr Thomas Taylor I 4. the first extract: I.e. in 4744. part of the §, p. 3, and 4, from ο µεν…to—Σωκρατης: The passage as translated by Taylor reads I 5–6: But the auditor of the proposed dogmas is supposed to be adorned with the moral virtues, and to be one who has bound by the reason of virtue all the illiberal and inharmonious motions of the soul, and harmonised them to the one form of intellectual prudence: for, as Socrates says, it is not lawful for the pure to be touched by the impure. But every vicious man is perfectly impure; and the contrary character is pure. He must likewise have been exercised in all the logical methods, and have contemplated many irreprehensible conceptions about analyses, and many about diversions, the contraries to these, agreeably, as it appears to me, to the exhortation of Parmenides to Socrates. For prior to such a contest in arguments, the knowledge of the divine genera, and of the truth established in them, is difficult and impervious. But in the third place, he must not be unskilled in physics. For he who has been conversant with the muitiform opinions of physiologists, and has after a manner explored in

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images the causes of beings, will more easily advance to the nature of separate and primary essences. An auditor therefore of the present work, as I have said, must not be ignorant of the truth contained in the phenomena, nor unacquainted with the paths of erudition, and the disciplines which they contain; for through these we obtain a more immaterial knowledge of a divine essence. But all these must be bound together in the leader intellect. Being likewise a partaker of the dialectic of Plato, meditating those immaterial energies which are separate from corporeal powers, and desiring to contemplate by intelligence in conjunction with reason [true] beings, our auditor must genuinely apply himself to the interpretation of divine and blessed dogmas, and fill his soul, according to the Oracle, with profound love; since, as Plato somewhere observes, for the apprehension of this theory, a better assistant than love cannot be obtained. He must likewise be exercised in the truth which pervades through all things, and must excite his intelligible eye to real and perfect truth. He must establish himself in a firm, immovable, and safe kind of divine knowledge, and must be persuaded not to admire any thing else, nor even to direct his attention to other things, but must hasten to divine light with an intrepid reasoning energy, and with the power of an unwearied life; and in short, must propose to himself such a kind of energy and rest as it becomes him to possess who intends to be such a coryphaeus as Socrates describes in the Theaetetus. f39 Eµπειρια…dantur. “Empiric knowledge of all those things which are given from without”. the plastic Moulds…pre-existing in the Mind itself: See 4679 and n. See CM I under Athenaeum § 31; also Logic (CC) 73. 4747 24.104 Robert Orme A History of the Military Transactions of the British Nation in Indostan. From the year MDCCXLV (2 vols 1763, 1778, 4th ed 1803) was a standard work on its subject. The entry could have been written, as it is at the top of the page, at almost any time after N. 24 came into use in 1807; it may belong to c 1809–11, when criticism of the British army in India was much in the public mind; see CL IV 189 (to Stuart April 1809), and CN III 4079 f65vn (May 1811). Yet Coleridge frequently recommended politicalhistorical reading to Stuart (e.g. see CN in 4147n) and the nearby entries here, similar in appearance, seem to be datable c 1820. Relations with Stuart were close as late as Apr– May 1826 (CL VI 574–8). 4748 24.103 The order of the paragraphs is dictated by Coleridge’s renumbering of his pages for the purpose of this entry running from back to front in the notebook. From f54, it appears that the last paragraph of this entry was written before the last paragraph of 4750, which is on the lower half of the page. Entry 4747 was earlier than this entry on f59, but 4749 may be an afterthought related to it, squeezed in before the heading, A Simple Question; see 4749n. The text of this entry is confused by the variety in the penmanship suggesting various attempts, insertions, and afterthoughts, as well as by the repaging. The second paragraph

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appears to have been a rewriting of the first. The vertical line through f59 seems to mean that this was deleted here (later to be incorporated in f54v) with the instruction to go to the i.e. f58v. On f59 , written before the entry so that it had to avoid them, is the irrelevant enciphered word (wrongly enciphered) i.e. “gleroceci”, Coleridge. See CN II App C 412– 15. This may have been an experiment in the early use of cipher in this notebook (cf the last word in CN II 3222) but other elements (see f54v below) confirm a later date. Possibly in some moment of stress in Highgate Coleridge was thinking of using the cipher again. The entry, Very Lamb, indeed in density of puns has perhaps more savage political overtones than Charles Lamb ever perpetrated. It appears to belong to 1820 or later, from the disrespectful references to the King (from 29 Jan 1820, George IV); this was not Coleridge’s attitude to George III or William IV; see also 4725. f59 Verulam/Verulamium, the Roman city that became St Albans, was the seat of Francis Bacon, Viscount St Albans, hence the play on Very Lamb/Verulam/Veru (“spit”) and Bacon/Pork. a King on a Close Stool: See f54v below. f58 the trivial name…of topographical Origin: Spit from Spital Fields. The scene of troubles similar to those referred to in 4772 below. rational & featherless Bipeds: Plato Definitions 415 A: “Man is a featherless biped flat-nailed animal, which alone of beings is capable of knowledge by reasoning.” f57v (House-Lamb indeed!): A pun on someone’s name? Or a reference to William Lamb, Whig member of the House of Commons, later 2nd Viscount Melbourne? the new system of Sheep-farms: Specialized sheep-farming in Scotland, increasing c 1807–21, resulted in the notorious “clearances” and the widespread economic hardship entailed for the small tenants who found their farms turned into pasture for sheep and were often brutally forced off. See LS (CC) 210–11. Was there implied a reference to Charles Western (see 4684 and n) who was a prosperous breeder of improved strains of sheep? v

f57 a Bee, which Cf Hamlet III i 56. Is there a reference to the Baconian question? quàm maluisses subire Ferulam: “how you would have preferred to suffer a Beating”. this forgery: Of Y for U. of mutton for Lamb? Bacon for Shakespeare? sheep for men on the farms? culditatious Bee: The adjective is Coleridge’s invention, based on the French cul, “backside” or “bottom”, and digitation, “fingering”. See Bombyx Muscorum in 5220. f56v there being no Members, there can be no such Borough: On the iniquities of the existing borough system see 4684 and n. f56 monophthalmic: OED gives the first date for it as 1857; apparently this is another Coleridge coinage. the final B.: The last letter of Lamb and of Bomb? f55v the renowned Lancashire Maker of mechanized Cork Legs: Thomas Mann of Bradford (Yorks, not Lancs) was granted a patent 20 Jan 1790 to manufacture “an instrument for the purpose of assisting the human body in walking, after the loss of the natural leg by amputation or otherwise, upon principles far superior to any other

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instrument of the kind, both for use and ornament, being capable of performing all the actions of a natural limb in all its joints, namely, knee, ancle, and toes, as well in walking as in sitting down and rising up, with the greatest ease and safety to the wearer, and of being applied both to above and below the knee in such a manner as not to have the appearance of an artificial limb”. Bennet Woodcroft Titles of Patents of Invention, chronologically arranged (1854). Mann’s son, Joshua, and his brother, John, apparently drove a thriving trade in the business especially after Waterloo. The invention of the articulated leg is possibly to be associated also with other names, but the Mann family were the renowned makers, their most famous customer being the Marquis of Anglesea, Lord Uxbridge, who became legendary with the anecdote of his casualness in saying to Wellington at Waterloo, “By God, sir, I’ve lost my leg”, Wellington replying, “By God, sir, so you have!” The insertion is in three parts, held together by footnote signs, one part in mid-page, the next runs up the outer margin of f55v, the third in the gutter of f56 opposite. the medial u…: The Greek name for the letter υ, upsilon, means “slender, slight v”. Cf 4636 and n. vi et armis: “by force of arms”. Cadmus: The legendary Phoenician, founder of Thebes, reputed to be the introducer of the Greek alphabet. f55 Hobbidihoy: Cf Lamb’s “Dissertation upon Roast Pig”; “things between pig and pork”, he wrote “those hobbydehoys”. His essay, originating in a letter of 9 Mar 1822 to Coleridge, appeared in Sept 1822 in the London Magazine. Did this whole entry develop out of some genial evening with Charles Lamb, possibly with a fillip from some speech or news report from the other Lamb. f54v the Close Stool tho’ honored with a living & temporary Lid by one of the fundamental Parts…: The phrasing closely suggests “the King’s Bomb” caricatures of Cruickshank and others, e.g. one published I I Nov 1816, “The Ceremony of Kissing the Badge at the Installation of the Knights of the Bomb”. It referred to an enormous captured French mortar presented in August 1816 to the Prince Regent, on his reviving the Order of the Bath. The cartoon shows the Regent sitting (back view) on a Grand Mortar shaped like an apothecary’s mortar upside down to form a commode. Until 1819 or later “the Regent’s Bomb” was still a common allusion, partly because the mortar itself was still on the Horse Guards Parade. As might be expected, Peter Pindar in The R—t’s Bomb! or R—l Exhibition is full of references to “going to pot”, “the privy purse”, and the like. The King is thus clearly George IV, against whom feeling ran high on his accession in 1820. Eschines & Demost[henes] de Coronâ: Demosthenes in 330 B.C. made his famous speech “On the Crown”, in reply to Aeschines, who had attacked a proposal in the Athenian assembly that Demosthenes for his devotion to the state should be presented with a golden crown. 4749 24.105 Written small, with a fine quill, squeezed in on ƒ59 above the cancelled draft, beginning and opposite the paragraph headed Modern Oratory, 4748; possibly it was an afterthought to that entry, but there is no indication of a point at which it was to be inserted. It shares the satirical tone of 4748.

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Finding a pair of Latin words that sound alike in the nominative and unfortunately also the accusative cases, Coleridge uses them to pun against political windbags. See another such play on os in 4723 and n, with an additional political twist at the expense of Lord Sidmouth. 4750 24.101 f49v Lancelot Wade: The likely date here is Nov 1820 when Wade went to Highgate to consult Gillman about his case; see 4740 and n. See also CN III 4179, 4210, 4462 and nn; in the last there is also reference to the Pædo-baptists (f50), a subject discussed with young Wade more than once. Much of this reappeared in AR 356 foll. psilosophizing: See CN III 3244 and n. f50 pro tempore isto et quo ad disputantes ipsos: “for that time and as regards circumstances and positions of the disputants themselves”. f50v Robinson (Hist. of Bapt.): Coleridge annotated Vols III and IV of Robinson’s Miscellaneous Works (Harlow 1807) printed by Benjamin Flower (who printed Coleridge’s first poem) in Cambridge, where Robinson was pastor of the Baptist Church for thirty years (1761–91); Coleridge had probably long known of him. He shared Coleridge’s early opposition to infant baptism (see CN I 813, 1516 and nn). In Chaps XXII and XXIII of his History of Baptism (1790) he traced the rise of infant baptism in the third century under Cyprian (bp of Carthage 3rd century A.D.) as a device instituted against church doctrine for protecting children in Africa who otherwise might be bought, sold, stolen, or burned. He wrote, “nothing would be easier than to demonstrate that baptism went down by degrees, and did not arrive at newborn infants, except in Africa, where it was intended to save their lives, till the fifth century”. Robinson History 200. The Pelagians, not believing in original sin, rejected infant baptism. Augustine opposed this view and enjoined infant baptism on the grounds that if children died in Adam’s sin, they would be damned. Robinson History 209–17. See AR 361 fn. f51 confuted by diverse Pædo-baptist Divines: Coleridge disagreed with Robinson’s historical account of infant baptism but assented, with Lancelot Wade, to the proposition that “infant baptism subverts the great principle of the Christian religion, which is, that men are made Christians, and not born so” (199). Pædo-baptist Divines who traced the rite to Apostolic times included Thomas Belsham, Unitarian divine, in his A Plea for Infant Baptism (1817), “written in defence of an ancient rite”; and William Wall The History of Infant Baptism (1705), which Coleridge annotated and which he called “a very sensible little tract”, though it failed to convince him of any decisive proofs of infant baptism in Apostolic times. (AR 372.) Coleridge frequently took issue with Belsham’s voluminous writings. See f53 below. the ceremony of Baptism: A few years later Coleridge either turned to or remembered Jeremy Taylor’s Office for Baptism; see 5360n. same spirit should be growing…all perfection in Christ Jesus: A conflation of Phil 2:5 and Eph 4:12–13. f51v WORD made flesh…co-eternal with God: John 1:1–2, 14. Coleridge repeated the “with God” of John 1:1 in Greek. Son of the Living God: John 6:69. My Father and I will…dwell in you: A recollection of John 14:23. f52 his opportunities…will be taken into account: Coleridge probably had Ps 87:4–6 in mind, especially verse 6.

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same mind as was in Jesus: Phil 2:5. f52v On Coleridge’s refusal to call Unitarianism Christianity see e.g. 4857 and n; also 4966n; BL Chap XXIV Chap XXIV BL (CC) II 245–6; TT 4 April 1832. Written vertically up the outside edge of f52v. The leap from f53 to f54 was made because f53v was already filled with 24.102, CN III 4478. 4751 24.106 Part in AP 235, considerably edited. This goes back to Davy’s first public lectures in the Royal Institution in 1802 (CN I 1098 f28v yet in a letter of 9 Feb 1808 to RS, of Cottle Coleridge said he wished “to review his Psalms: which I like very much”. CL in 59. Cottle’s New Version of the Psalms of David (1801, 2nd ed 1805) had no didactic additions. They were metrical, not literal, versions of two hundred and thirtythree psalms, the object being, Cottle said in the Preface, “to catch the spirit rather than adhere to the letter”. The character of the work is best indicated by saying that Psalm 23 retained no single image of the King James version. Was there projected in conversation a third edition “with morals…added to each”? 4752 24.107 See CN II 3009 and n where this address appeared earlier in this notebook. This entry could simply be a repetition at that time. On the other hand, on 3 July 1820 Coleridge thought of asking the Cromptons in Liverpool to look out for Hartley, who, he feared, after the Oriel debacle, might have madcap ideas of taking the Oxford advice to go to Canada, “in no dissimilar mood or chaos…which possessed his unhappy father at an earlier age during the month that ended in the Army-freak”. CL V 84. 4753 24.108 This entry is in pencil, inside the back cover; at a guess, it was written after a drawing of some kind of cylindrical device was already there, which probably has no relation to this entry; it appears to have been drawn before either 4753 or 4754 were written, though the similarity in ink to 4754 may associate it visually. P. 128, 129 of Oken’s Lehrbuch der Naturphilosophie: See CN III 4427–4429, 4449 and nn. In a marginal note on these pages in his copy Coleridge referred to the chapter as “interesting …even in spite of the swaggering bull-frog assertional ‘You be damned’ and ‘blast my eyes, if it an’t’ style, in some degree at least if not in kind) exclusively characteristic of this Writer as to be well implied in the term OKENISM.—It would not be below Heinrich Steffens to answer it”. The two pages read: Tr: § 426 Crystallography has also been used as the principle of classification in mineralogy, but with the same error as in chemistry. Just as chemistry, with incredible stubbornness, has broken down even the most similar precious stones, and even reduced the diamond to anthracite coal, not to mention the more indeterminate tourmalines or garnets, etc., so the mineralogy of crystals, if it wanted to be consistent, would have to make connections between the most contradictory things and separate the most similar. Fortunately it has not yet ventured to be as consistent as chemical mineralogy, and so some order has still remained in the crystallographic system. This is because its designer is more than a mere breaker of crystals. Any science designed by a man who is merely onesided is bound to deteriorate and turn ridiculous. That is why German

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mineralogy is the most many-sided of sciences, because its creator is skilled in the application of more than one scientific criterion. § 427 It is said, and with reason, or so it is thought, that the Inner takes its definition from the Outer, and that if there are congruent constituent parts, then there are also congruent forms, and if there are the latter, then there are also the former. But this is a false proposition that has caused untold damage, especially in natural history. In Mineralogy it has been clearly observed that the form of a crystal is not congruent with its constituent parts, and nevertheless it was believed that this congruency could be found in the forms of the core. But just as the outer form is not essential (the form really without idea, regardless of its genesis), so the core without idea is not essential, and it is often given an arbitrary form by the hidden movement of the blades. Experience has taught us. Science proves it. Werner: Abraham Gottlob Werner (1750–1817) is credited by Oken with being the founder of scientific geognosy; he was much quoted in contemporary geological controversies. Whether or not Coleridge had read his Von den äusserlichen Kennzeichen der Fossilien (1774), in which, as the title suggests, the external characteristics of fossils are the main subject from the first page onwards, is not clear. Of the four kinds of characters attributed by Werner to fossils, the external ones (perceived through the senses) as differentiated from internal (chemical), physical (related to other substances), and empirical (related to the place where it is formed), are alone considered adequate to the discrimination and classification of fossils. Coleridge’s reference to Steffens’s defence of Werner’s view could be to his Beyträge I 23 where Steffens referred to the Wernerian geognosy as grounded on observation and approved his theory of the chemical action in the formation of chalk deposits, and where a few pages later he unequivocally supported Werner’s conclusions on the external characteristics of fossils. “Er hatte ohne allen Zweifel Recht”, Steffens said (I 49): “He was without any doubt right.” 4754 24.109 The best elucidation is TT 16 Aug 1833: Horne Tooke was once holding forth on language, when, turning to me, he asked me if I knew what the meaning of the final ive was in English words. I said I thought I could tell what he Horne Tooke himself, thought. “Why, what?” said he. “Vis” I replied; and he acknowledged I had guessed right. I told him, however, that I could not agree with him; but believed that the final ive came from ick—vicus, ; the root denoting collectivity, and that it was opposed to the final ing, which signifies separation, particularity, and individual property, from ingle, a hearth, or one man’s place or seat: , vicus, denoted an aggregation of ingles. The alteration of the c and k of the root into the υ was evidently the work of the digammate power, and hence we find the icus and ivus indifferently as finals in Latin. The precise difference of the etymologies is apparent in these phrases:—The lamb is sportive; that is, has a nature or habit of sporting: the lamb is sporting; that is, the animal is now performing a

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sport. Horne Tooke upon this said nothing to my etymology; but I believe he found that he could not make a fool of me, as he did of Godwin and some other of his butts. For Horne Tooke on-ic and-ive, see Eπεα πτερóεντα: πτερóεντα: Or, the Diversions of Purley (1805) II 494–501. For C’s reaction to Horne Tooke on language see e.g. CN III Index I and CL V 49I. On Coleridge’s dining with Tooke, see CN I 965, 966nn, though these throw no light on the dating here. See also on Vicus, Civis, 5307 and n; on the digamma 4765 f43 and n. 4755 61.39 One of Coleridge’s contributions to nineteenth-century thought was the assertion that a belief in the literal infallibility of the Bible was neither mandatory nor essential to Christian faith. The fullest exposition of his views is in CIS, but scores of notebook entries lend weight to that posthumously published work; see e.g. 4603 which follows a series of Luther entries. Cui bono: “To whose advantage”. Used in CN III 3966. Cf SM:LS (CC) 21 and n. Luther…doubting the divine origin of the Apocalypse: Referring appareritly to Luther’s Preface to the Revelation of St John: quoted in C&S (CC) 139n; see also ibid 222–4. Coleridge’s marginalia on Luther’s Colloquia Mensalia deal with the subject; see CM II under Luther, also for more general remarks, 4594, 4595. 4756 61.40 T.Poole: The entry could have been an early one in this notebook at the top of a page, but Poole’s name does not necessarily suggest a West Country (and therefore pre 1808) entry. In Sept 1813 Poole and Coleridge met in London (Chambers 259), in July 1817, and probably in June 1820 at Highgate (CL III 1070, v 54). June 1820 seems likely, or later in 1820 with the remaining entries in this notebook. 4757 61.41 Jaw—provincially & in old Spelling, Jow: I.e. in Devonshire speech as Coleridge knew it? And in late middle English. Coleridge derives it from the Latin jugum “a yoke”, the English w or gh being the same as German ch and the Latin g.Jough is not found in etymological dictionaries. Cf the interest in changing sounds in 4765, 5253 and nn and in others of the Greek grammars being brought together in SWF. 4758 61.42 Corals, Polypi and In fusories: See 4633, 4813, 4765, 4814 and also 5247 and n for other instances of Coleridge’s attention to the emergence of the earliest animal life and the margins between vegetable and animal. In this entry he could be making his own summary deduction from Georg August Goldfuss’s Handbuch der Zoologie (2 vols Nuremberg 1820); his annotated copy, which appears to have Green’s name and an illegible date or catalogue number on the title-page, is in VCL. In Part I, Goldfuss classified the lowest forms of animal life from the protozoa upwards, in the first four orders of which he referred—in some two hundred pages—to the reproductive processes of all the forms of animal life Coleridge has mentioned here, though Goldfuss made no such terse statement. 4759 61.43 From the appearance, of the same date as foregoing. Coleridge’s reference to Campbell’s Travels…1812, p. 14 establishes that his America was a slip for Africa. He was reading John Campbell Travels in South Africa undertaken at the request of the Missionary Society (3rd ed 1815); the 1812 refers to the date of the journey. In all the accounts Mr Onkruydt is spelled Oncruydt.

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Coleridge is giving his own paraphrase of the episode, not a verbatim transcription. For his concern about the meaning and use of the word made, see a letter to C.A. Tulk Sept 1817 CL IV 767–76. 4760 61.44 not probable that Elia and I should differ…on this subject: Lamb first used the pseudonym Elia in the London Magazine for Aug 1820, to sign “Recollections of the South Sea House”. Coleridge may have heard him use this nom de plume earlier, but there is no evidence, and Lamb’s remarks about it suggest a spontaneous decision at the moment of writing that essay; he discussed the name in his next contribution, “Oxford in the Vacation”, in the October 1820 issue. This subject was probably their old school on which Lamb’s remarks appeared in his essay “Christ’s Hospital Five and Thirty Years Ago” in the London Magazine for Dec 1820, a thinly disguised account rather of Coleridge’s experiences than his own. Perhaps one of the even more lively episodes Coleridge would have liked to see included is referred to in 4938. 4761 61.45 In appearance like 4760, and therefore probably close to it in date. Coleridge appears to have omitted the verb—after Tri-unity, something like “should be stated”. 4762 61.46 The pages are blank after this incomplete entry, except for the verso of the last leaf, in effect the back cover, on which see N 61 Gen N. 4763 29.62 With this plan or prospectus for a text book on logic cf CN III 3934, 4265, 4358 and nn; and in this volume 4656, 4673, 5148, 5282, 5283 and nn. See below some references to such of this material as went into his Logic (CC) e.g. 4764, 5133 and n. “on words and reasoning”. Both and λóγος mean “word”; cf CN III 4223, and see also 4771 f47v below, the Rhematic/Metagrammatic, the Doctrine of arranging words…perspicuously. To Coleridge with its similarity to flow (cf 4832 f60 and n), meant “articulate sounds” as opposed to λóγοι, “meaningful words”, partaking of the communicative intelligence. Logic (CC) 89, 96, 97; cf also 4765 f42v 2v below. On λóγος see the whole Introductory Chap II to Logic (CC) 24–47. The second meaning of Λóγος as the Word of God that was in the beginning the source of all words (Logic—CC—118– 20) is discussed in many entries in this volume; see esp 4554, 5162, 5297, 5338 and nn. Eπεα ζωοντα: “living words”; see CN III 4237 and n. the Pulpit, the Senate, or the Bar: I.e. members of the “clerisy”, as he was to denominate them in C&S (CC) 46–7. See 4704n. a brief history of these Sciences…: There is such a fragment appearing in SWF, the Bristol MS (VCL BT 16); see also Logic (CC) 287–9. f40 Lambert’s Organon: The reference is to J.H.Lambert Neues Organon oder Gedanken über die Erforschung und Bezeichnung des Wahren und dessen Unterscheidung υom Irrthum und Schein (2 vols Leipzig 1764). For his other logical works see the next entry on Lambert’s Letter to Kant. pro re natâ: “according to the present circumstances”. f40v progress in every science is to simplify:—by finding the law governing or common to the multiplicity; cf The Friend (CC) I 466–71. magis, tolerabiles quia breviores: “more. endurable because briefer”.

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Nosology or the classification of diseases was in Bailey’s dictionary; though in Coleridge’s day, with the development of physiology, the word took on a new connotation; it was used inter alios by Abernethy and Davy. f41 Spurzheim’s 36 Faculties: On Spurzheim see CN III 4269, 4355 and nn. Coleridge is remembering Gall and Spurzheim’s Physiognomical System (2nd ed 1815) in which the frontispiece, also Plate I, show thirty-three areas of the skull and of the brain; in his “Recapitulation” of the “Physiognomical Part” III, Spurzheim declares “There are probably thirty-three special faculties” (p 397). Plate I Fig 2 seems to indicate fifty-six possible convolutions of the brain, Plate II Fig 2 runs to eightyeight. In his Logic (CC) 251–2 Coleridge used this (but did not refer by name to Spurzheim) as an example of “the confusion between distinct inherence and dividuous or separate subsistency…” In singulis υerbis: “as to individual words”. 4764 29.63 f41 The Syllogism…, sometimes appeared to Coleridge (as to Bacon) a limited, or even a dangerous tool (cf 4775, 5133, 5137, 5282) not as here the universal form of all mental discoursing, “whether implicitly or explicitly” and therefore of all right and wrong conclusion. Bacon indeed pointed out a part of the means: Cf The Friend (CC) I 488–93. Cf on Bacon’s contribution to scientific method of a place for ars inveniendi CN III 3825 and n. f41v Coleridge renumbered this page as “11” in the Logic sequence; see 4771n. Axioms themselves do not supersede Principles: In the Critique of Pure Reason (in the Transcendental Analytic Div I Bk II Chap 11) Kant, in establishing what he calls the “Principles of Pure Understanding”, (§ 3) begins by discussing “Axioms der Anschauung” (translated “Axioms of Intuition” by Kemp Smith, by others sometimes as “Axioms of Perception”). Coleridge’s example of an axiom, Two straight lines cannot inclose a space, is used by Kant in demonstrating that “all intuitions are extensive magnitudes”, and that the axioms of geometry express these principles of sensuous intuition/perception a priori of all objects. See tr N.Kemp Smith (1950) 197–9. Intuitio Co-existentium: “the Intuition of Co-existents”. Man is equipped, according to Kant, with pure forms of knowledge, universals, by the light of which all experiences are made possible, and also the objects of experience are thus made possible, since all empirical objects are mental representations. to Kant we owe…the ∆ιοτι…in addition to the Oτι εστι: I.e. “the why”, in addition to the “that it is”, the demonstration that geometry is in fact demonstrative, in fact selfdemonstrative, ideal, not based analytically on experience; its judgements, like all mathematical judgements, are necessary, synthetic, and a priori judgements of the “pure reason”. Coleridge is discussing the basic question in the Critique of Pure Reason, where Kant assumes necessary universals (e.g. of geometry) as self-evi-dent, and the necessary condition of knowledge. More particularly, Coleridge may be thinking of Kant’s Introduction § 5 or e.g. the exposition of the concept of Space in the Transcendental Aesthetic I. It was Kant the logician whom Coleridge held in highest regard, especially in the Critique of Pure Reason, not Kant the moralist or psychologist. Lambert’s first Letter to Kant: “Kants und Lamberts gelehrter Brief-wechsel” was annotated by Coleridge in VS II 567–606, where in the margins he raised the same objection, in CM under Kant: VS (Copy C). Condillac: See 4771 and n. Notions or Thoughts (Begriffe): I.e. “concepts”.

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compositite: Not in OED, composititious is “obs. rare”. Omne rationale…immortalis: “All that is rational is immortal. Socrates is rational. Therefore Socrates is immortal.” f42 Grammar…Rhetoric…Logic: See also 4644, 4771 f41v, and the next entry with the references to Coleridge’s Logic in the n. 4765 29.64 The table of signs (see App A) which Coleridge himself had difficulty in remembering, was crowded in as a postscript in a space between the end of 4764 and the beginning of this entry. Cf CN III 4241, 4403 and nn. The entry was used in Logic (CC) 87–92. f42 De principio…Identitatis’. “Concerning the principle of contradiction, also the principle of Identity”. Kant treated the problem in the Critique of Pure Reason a few pages earlier than the Axioms of Intuition discussed in 4764. Here—underlined by his use of the Latin phrases—Coleridge dealt with a problem of traditional logic as a question of semantics. Syllogy: Not in OED. Used also in 5254 as a synonym for logic. See also 4764, 4771. toto genere different: “entirely different in kind”. ens absolutè positum: “an entity posited absolutely”. I Am that I Am: Exodus 3:14. See esp 4523, 4671. A=A or A −A: A is A or A is contrary to minus A. The example is used by Kant in the pages referred to above. Quid est Spiritus…Spiritus: “What is Spirit? An entity positing itself. What is an entity positing itself. Spirit.” f42v λογοι: “reasons, ideas, principles”; “words”. See 4763 above. “sounds”. ειδωλα: “images”, or Bacon’s idola, “idols”; see CN III 4058 f74, and above 4739 and n. Impossible…ac non esse: “It is impossible for the same thing at once to be and not to be.” It seems useful to quote Kant’s Critique of Pure Reason, the Transcendental Doctrine of Judgement Chap II § I referred to above: The principle of contradiction must therefore be recognised as being the universal and completely sufficient principle of all analytic knowledge; but beyond the sphere of analytic knowledge it has, as a sufficient criterion of truth, no authority and no field of application. The fact that no knowledge can be contrary to it without self-nullification, makes this principle a conditio sine qua non, but not a determining ground, of the truth of our [non-analytic] knowledge. Now in our critical enquiry it is only with the synthetic portion of our knowledge that we are concerned; and in regard to the truth of this kind of knowledge we can never look to the above principle for any positive information, though, of course, since it is inviolable, we must always be careful to conform to it. Although this famous principle is thus without content and merely formal, it has sometimes been carelessly formulated in a manner which involves the quite unnecessary admixture of a synthetic element. The formula runs: It is impossible that something should at once and the same time both be and not be. Apart from the fact that the apodeictic certainty,

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expressed through the word ‘impossible’, is superfluously added—since it is evident of itself from the [very nature of the] proposition—the proposition is modified by the condition of time. It then, as it were, asserts: A thing =A, which is something=B, cannot at the same time be not −B, but may very well in succession be both B and not−B. For instance, a man who is young cannot at the same time be old, but may very well at one time be young and at another time not-young, that is, old. The principle of contradiction, however, as a merely logical principle, must not in any way limit its assertions to time-relations. The above formula is therefore completely contrary to the intention of the principle. Tr N.Kemp Smith (1950) 190–1. axioms, but neither…a Principle: See above 4764 41v, metabasis εις αλλο γενος: “transference to another kind”, Aristotle’s phrase; see its use in SM:LS (CC) 99 and n 4. A (=omne ens) non est Y, pro predicato ejus…: “A (everything that is) is not Y, whatever the predicate may be.” Omne Ens…non ens est/: “Every existent that is not existent, does not exist”…[i.e. is Non-sense]. Cf a MS note which suggests that Coleridge here may be arguing against Hegel. On the blank leaves of his copy in the BM of Hegel’s Wissenschaft der Logik (3 pts in 2 vols Nuremberg 1812, 1813, 1816) referring to pp 41–2 he wrote: “…Nichts is at all times subjective—that is, a word expressing the relation of Being not manifested, relatively to the Subject, to whom it is not manifested—In plain English Nothing =nothing to you. An Objective nothing is not so truly non-ens as nonsens—it is an absurdity….” f43 nego…affirmo: “I deny…I affirm”. removeo pono: “I remove” as opposed to “I place, posit”. in infants ng, the Hebrew Naing: I.e. the letter now called “ain”, described in 4644 f28v part of a Greek grammar in SWF: “F intensest Aspirate, the initial F, unpronouncible by civilized Organs but an approximation to the sound preserved in the double gg in αγγελος may be distinguished in the fretful throat tightening sounds of Babies, the nang nang, retained in all languages probably in words of the same family with angor, anger, angina, angustus &c”. See 4637 and n; also CM II under Hartley Coleridge Northern Worthies 173. 4766 29.65 The meaning of the 7 in the upper left corner is apparent in 4771 f47. This entry was used in the Logic (CC) 7–8 Introductory Chap I § 3. Individuals…the first knowleges: Subjects of In the infancy…of perpetual interest to Coleridge, as to many of his contemporaries, e.g. Steffens, Schelling, Herder. See e.g. on the infancy of States 4637, 5059 and nn, and Coleridge’s (later) notes on Vico’s New Science in 5204, 5211, 5232 and nn. On infancy, and first knowleges of Individuals being obtained promiscuously, see e.g. CN I 924, 1414, and in this volume 5187 and n, in all of which the origin lies beyond Memory, even in the uterine world, where the Method is certainly the Method of Nature. See also 4611. “Method in it”: Hamlet II ii 211. Thousandfold Experiences, whose origin lies beyond Memory, traceless as life itself. Cf e.g. on uterine experiences 5187 and n, and among numerous approaches to a concept

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of the unconscious mind 4988, 4534n. And see the Freudian equation of unbewusst with primary in CN III 3562. 4767 29.66 Alogology: Not in OED; an ironical coinage for the pseudo-learning of the Alogi, or philosophers who deny ideas. Alogist originally meant those who denied the Logos. See above 4692 and below 4794 f35v and nn. de umbrâ asini, sive de tribus Capellis: “about the shadow of an ass or about three hairs”; cf below 4822 and n. a mere Logomachy…Logodædaly. Coleridge makes this opposition between disputes merely about words and trickery with words in AR 119. Cf the Logic (CC) 123: “…he most noted questions in philosophy… are not mere logomachies easily reconciled by showing that though both parties used the same word, yet each understood it in a different sense”. A few pages earlier (120–1), dubbing this a “sophisma pigrum, or sophistry of indolence” (see above 4618 and n), he quoted Mendelssohn’s Morgenstunden. Of Logodædaly (Kant used Logodädalie in his essay on Jacobi on Mendelssohn Morgenstunden: VS III 93–4) Bayle provided Coleridge’s prime example. “The works, but particularly the dictionary, of the celebrated Bayle, furnish abundant instances how easily a man of an acute, quick and discursive intellect in his eagerness to detect logomachy, falls himself into the more dangerous fault of logodaedalism, that is, verbal sleight of hand and word-trickery. He brings as it were two meanings together on a damp or sinking ground and when they run exclaims, ‘See, they are both one and the same.’ “See Logic (CC) 124 and n. common at present is the…keeping out of sight real distinctions: See 4947, 5115 and nn. “This is not a logical age” he said (TT 4 Jan 1823), and cf the Logic (CC) 122, where he compares his times with the Elizabethan. 4768 29.67 nationëity: On the pattern of ipseity, multeity, i.e. essential character as a nation, nationhood. to discourage Petitions is a high misdemeanour—& to discourage the freedom of the Press…: a view newly stimulated perhaps by the government’s attempts to suppress popular support for the Queen, in the summer of 1820, but integral to Coleridge’s thinking from Cambridge days onwards. See e.g. the numerous entries under freedom in indexes to Lects 1795 (CC), The Watchman (CC), The Friend (CC), and EOT (CC). f45 Gibbon’s…advice to Lord Shelbourne: No evidence of advice from Gibbon to Shelbourne has been found. Does Coleridge mean Gibbon’s great friend, Lord Sheffield, a strong supporter of the freedom of the press who debated several times in defence of John Wilkes, and to whom Gibbon wrote, 20 Dec 1783, in the tone to which Coleridge is objecting? Cf With regard to the substance of the business, I scarcely know what to think: the vices of the Company [East India Company], both in their persons and their constitution were manifold and manifest, the danger was imminent, and such an empire, with thirty millions of Subjects was not to be lost for trifles. Yet on the other hand, the faith of Charters, the rights of property! I hesitate and tremble. Such an innovation would at least require that the remedy should be as certain as the evil….

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J.E.Norton The Letters of Edward Gibbon (3 vols 1956) II 384. Metternich, to a South German Monarch: Possibiy a reference to the well-known episode, after the French victory at Wagram, (5–6 July 1809) when Metternich (1773– 1859), Austrian ambassador to France, suggested to Austria, which had made war on France largely at his instigation, that it should negotiate peace with France; an armistice was entered into a week later. Revolution of 1668…which Blackstone admits to have been legal in the letter of the Law: Coleridge’s 1668 is an obvious slip for 1688. In Blackstone’s Commentaries on the Laws of England Bk I Chap 3 §§ 210–216 the bill of exclusion of 1688 and the establishment (nevertheless) of the principle of hereditary monarchy, “indefeasible unless by parliament” is discussed. Coleridge is remembering and interpreting, not quoting Blackstone; if his last point, about the half-way between Pardon and Acquittal is in the Commentaries it has not been found in the edition of Edward Christian (4 vols 1809) which Coleridge was using earlier. See CN III 3830–3844. 4769 29.68 Syro-Chaldean Version & Paraphrase; The translation of the OT known as the Peshitta (vulgate), and its Masorah, or textual and marginal comments. The age, content, history, and relation of these texts to other texts are amply traced in Eichhorn AT I 441–62. state of the Jewish Scriptures…before Ezra: I.e. their disarray during the Babylonian Captivity. Vide St Paul.. Romans: Rom 9:3–5. Cf CN III 4401 and n on Coleridge’s interpretation of this text. See also Rom 10. 4770 29.69 f45v ιερα yραµµατα: Literally “sacred letters”; see 4794, 4832 and nn. On Gen 2:4 onwards, as “translated from Hieroglyphic Column”, see CN III 4325. the Document to begin with V.: I.e. the Document that Coleridge thinks makes up the second of the Creation stories. He has left blank the number of the verse which he considers the initial one; in 4667 above he cited it as verse 4. f46 subject is not the creation of Woman…: Gen 2:18–25 begins with God’s resolution to give Adam “an help-meet”, continues with the naming of the animals, and concludes with the creation of woman, and the institution of Marriage. I do not agree with my Friend, Hurwitz: See 4702 and 4703; Hurwitz said in Vindiciae Hebraicae (46–8) that the beasts were sent to Adam not only to be named but also to help him realize that he was not to be “a solitary, selfish creature, but the father of mankind”, and hence they came in pairs, male and female, to heighten his awareness of a lack of a mate for himself. co-aggreation: A slip for co-aggregation. nomina quasi νουµενα: “names”,asthough,or equivalent to noumena. Coleridge very frequently drew on the similarity of the spelling of nomina (names), νούµενα (lit “things thought”, thoughts) and numina (divine powers). See 4625 and n. On noumena, see also 4739 and n. Trance (falsely translated, deep sleep): Gen 2:21; again Coleridge is in disagreement with Hurwitz (55–7), who writes that the Hebrew word troma is “very properly rendered a deep sleep”. NEB uses the word “trance” and most Hebrew dictionaries define troma as “trance”. Hurwitz himself (56) has given “entranced” as a synonym.

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Ως ιδον, ως εµανην ως ες βαθος αλλοµ’ Eρωτος: “I saw, I was deranged, I plunged to the depths of love”; adapted from Theocritus Idylls 3. 41. f46v Storgè: “maternal love”, “parental instinct”; see CN III 3675 and n and 4884, 5381 below and nn. 4771 29.70 f46v Logic commence with—I. Following a train of thought in 4763–4767 above, and reordering the argument, his own Logic does so commence; see Logic (CC) 23. See below f47, where the indication to turn back seven pages does not help one fully to reconstruct the intended revision. Kant’s Verm[ischte] Schr[iften] Vol, 3. [Halle 1799] p. 107 refers to the essay “Ueber den Gebrauch teleologischer Principien in der Philosophie”, “On the use of teleological principles in philosophy” (101–44). The essay is not annotated in any of Coleridge’s three copies of VS, this entry suggesting in effect that by whatever circumstance, notebook entries may be alternatives to marginalia at times, and possibly vice-versa. Kant made at greater length (106 [misprinted 110]–107) Coleridge’s first point, the desirability of distinguishing between the natural sciences. The passage Coleridge is referring to is an extended single sentence (107): I beg the reader to give me the benefit of this pedantry, for I have in other cases become acquainted with so many disasters as a result of carelessness in allowing the borders between the sciences to run into one another, and have drawn attention to them—not to everyone’s pleasure; moreover, I am quite convinced that a wholly new light is often cast upon the sciences simply by distinguishing like from unlike, which had previously been treated all of a piece; it is true, this also reveals a number of trivialities which had previously been hidden by information really belonging to other categories, but it also opens up many genuine sources of knowledge where they might never have been guessed at. Watts, Duncan, Condillac: & “a hundred others”. Isaac Watts (1674–1748), better known as a writer of hymns, published a Logic in 1725 on which Coleridge poured amused contempt in CN I 531, 1560. William Duncan (1717–60), Professor of Philosophy in the Marischal College of Aberdeen, wrote Elements of Logic in Four Books—designed particularly for the young gentlemen at the university, and to prepare the way to the study of philosophy and the mathematics. (A new edition Edinburgh 1807). Étienne Bonnot de Condillac, whose name Coleridge usually misspelled, propounded a sensationism Coleridge always attacked; see CN I 634 and n, CN II 2193, and CN III 4358n; see also f47n below; also Lect 12 P Lects (CC) f584 and n 78. Coleridge’s proposed History of Logic was to treat Condillac in the concluding chapter. Logic (CC) xli; see ibid also 6 and n, 316 and n on Watts and Condillac. in some books entitled Logic…not a word of Logic itself: Cf a footnote in MS VCL BT 16 (after a reference to “the Logic of Condillac”): “It be more accurate perhaps to say that the Study of Logic altogether is exploded in France, for Condillac’s Book is rather psychological than logical….” Condillac begins with the senses and sensations, and writes of various processes of thinking. f47 On the other hand from the seventh page to the Readers natural Judgement counted backwards: Coleridge, in back-tracking on his own argument, was returning to f43v, which he marked in the upper left hand corner 7”, i.e. in the entry now numbered

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4766; that entry was used in the Logic immediately after this one. He was trying to put in another order the logic materials on ff41v–46v by inserting an extra indicator, distinctive pagination of a sort; in the upper left corners he put minute arabic odd numbers (1–11) on the versos, ff46v–41v (running thus backwards), presumably to lead him to the 7. f47 History of Common Logic…3 movements: It is of interest that after Aristotelian and scholastic logic Coleridge sees the impressive reformation to have been Wolff’s, not Kant’s, thinking perhaps of how Wolff by applying Aristotle to Leibnitz reorganized and systematized Common Logic and the fields of knowledge. Christian von Wolff (1679– 1754) whose Logic, or Rational Thoughts on the Powers of the Human Understanding in an English translation (1770) Coleridge annotated, paved the way to Kant. Coleridge’s annotations on this work were printed by A.D.Snyder in L & L App C. See also CN III 3346, 4358 and nn for Coleridge’s view, like Kant’s, that a history of logic was essential to any study of logic and philosophy. I give a review of Condillac’s Tract: Coleridge appears to mean that in his own Logic he will give a review of Condillac’s Tract. If by the Tract he refers to La Logique (2 vols Paris 1780) the paragraph here is hardly a review; Condillac’s Pt I is on the experience of thinking and Pt II on the problems of language in connexion with these experiences. Perhaps by calling it a Tract (236 pp in this little 12 m°) Coleridge wished to attribute to it a propagandist character. Its basic assertion in the last chapter (IX) (132) “nos idées et nos facultés ne sont que la sensation qui prend différentes formes” (“our ideas and our faculties are only sensation taking different forms”) could hardly be less congenial to Coleridge. The short perpendicular line well down on f47 appears to cancel, or to represent an impulse to cancel, but as it was not completed it is not clear what revision was considered. f47v empirically from psychological experiences: A “Psychological Method” was attributed to Shakespeare by Coleridge; cf Method 32 and fn, where he explained apologetically, “We have no single term to express the Philosophy of the Human Mind: and what is worse, the Principles of that Philosophy are commonly called Metaphysical, a word of very different meaning.” The comparative definitions of Grammar, Meta-grammar, Rhetoric, and Logic appear variously in Coleridge’s works in several places, including the Logic (CC) 23. 1. Grammaticè…: “Grammar (fitting together of letters).” 2. Rhematicè…: “Rhematic (ordering together of words).” See 5133 f96, 5148. 3. Rhetoricè…: “Rhetoric (putting together of persuasions or inducements).” 4. Logicè…: “Logic (tying together of reasons).” 4772 28.87 Relevant to this entry is 4684 above. Coleridge’s unusually reactionary sentiments here were common in the post-Napoleonic depression years of economic distress and the public hysteria over the Queen’s trial; the lack of real political information because of the extent of the power and secrecy of the King and his supporters played a large part in the unrest. Palace Yard…Spa Fields: All places associated with what Byron called “the new force of the people”. In Palace Yard the attack was on the King. Smithfield was remembered for popular riots, and at Spa Fields in December 1816 there were violent demonstrations by the unemployed and a threat to seize the Tower of London.

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North Country Assemblages: E.g. in St Peter’s Fields, Manchester, 16 Aug 1819, resulted in the “Peterloo Massacre”, but there had been bread riots in the north since 1816. Sir C.W.: Sir Charles Wolseley (1769–1846), one of the earliest members of the union for parliamentary reform, in 1812, a founder of the Hampden Club. After succeeding to the baronetcy in 1817 he identified himself with the more aggressive radicals. He was arrested 19 July 1819 for his part in an organized mass demonstration at Stockport, and he publicly supported the families of Peterloo victims. In April 1820 he was sentenced at Chester to 18 months imprisonment for conspiracy and sedition. In Jan 1821 while still in jail he was elected, with Bentham, Burdett, and others, to a Middlesex electors committee for parliamentary reform. Lord Sidmouth: Home Secretary at this time, until 1822, was known to be of gentle temper in personal matters, strict, even severe, in public ones. He was interested to secure established religion, if necessary by force (see 4684 and n) and believed in troops to quell social unrest. He advocated the abolition of Habeas Corpus. See 4720, 4723 and nn. Chiefly because of his “gagging bills” and his advocacy of the Six Acts, history has generally called him more repressive than saintly. 4773 28.88 Being certain feeling positive: See CN I 1410, II 3095; No I The Friend (CC) II 7; 6 P Lects (CC) f246, and many other places. There is a close personal application of the distinction in CN II 2196 f105. desynonomization: Not a slip for desynonymization. C often used this etymologically correct spelling. The word, noun and verb, was Coleridge’s coinage and his hobby-horse; see CN I 1336, II 1860n, 2432; also P Lects (CC) Lect 4 ff135–138, Lect 5 ff 179–180, 204, Lect 6 ff236–239, Lect 13 ff592–594. 4774 28.89 the difficulties of communicating the truth: One of the main themes of The Friend and closely related to the difficulty of keeping clear the distinction between Reason and Understanding; see 5293 and n, among the many statements in this volume. Metaphors…Symbolic: A form of the fancy-imagination distinction; cf the allegorysymbol discussion in the first of the Lay Sermons (CC) 29–30, and, close to this entry, ibid 79; see 4711 and n; also the very full treatment in 4831, 4832 and nn. the vis poetica…lebt und webt in a form not its own: “The poetic power/creative force”…“lives and moves” in the larger context of the constant struggle for truth; the want of that struggle (or is it the want of poetry, of imagination?) is a sufficient cause of men taking to distractions of restless kinds, gambling, war, etc, as corruptions of the instinctive human craving for something more intellectually significant. Coleridge’s footnote is less than clear, from the indefiniteness of the pronoun, but cf the LS reference cited above. See also Lect 4 P Lects (CC) ff167–171 and Lect 5 ff222– 225, the description of The Triumph of Death fresco in Pisa. 4775 28.90 Entries 4648, 4652, 4653, 4662, 4775, and 4776 are all linked by a running dialogue with Steffens and a reading of his Grundzüge, referred to in 4652. If inferences from the appearance of the notebook are correct, entries 4652 and 4653 are earlier, and 4775 and 4776 suggest a return to Steffens with a more deliberate purpose in mind, possibly the dictating of some work—the Logic or the Opus Maximum—or simply a discussion for the Thursday evening class; see the beginning of 4776. f80v Steffens…in the spirit of the Ionic School: See also 4776 and n. Cf Grundzüge 12– 13:

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Tr: Contrary to history, Nature represents the finite, the definite, the necessary; history, in opposition to Nature, the infinite, the indefinite, the free. But merely as contraries, they are both relative, in and for themselves, both absolute. Nature is the infinite-finite; the finite in her is in fact infinite, the eternal the identity of both. The necessary in her, by being taken up into [the act of] knowing, which is what first brings her to completion, thought of as truly free (this knowing, of course, is regarded as a timeless knowing, posed equally absolutely with the being of Nature); the form through which the infinite is assumed into the finite, is Space, identified through the act of knowing, with Time. History is the finite-infinite, but in such a way that the infinite in her is in fact finite, the eternally-true the identity of both. The free in her becomes necessary through the compulsion of Nature, which is what first brings her to completion. The form through which the finite is assumed into the infinite is Time, which is identified by absolute knowing with Space. Space and Time, the necessary and the free, are relative forms which become identical upon that standpoint where Nature and history are indifferent. Coleridge was reading Steffens Grundzüge 20:(tr) “Through Time the finite is taken up into the infinite, and through Space the infinite is taken up into the finite.” Coleridge worked out his own version and rendered “the infinite taken up into the finite” as the Boundless subsumed in the Bounded. f81 ask V’ridè which he likes the best: J.H.Green. generation of a Line…continuity to the Point: This metaphor for generation and production is in Schelling Einleitung 32, and, like the concept of product, is much used by Schelling and by Coleridge. See 4513 and n. Coleridge is here stressing, in his variant definitions of space and time, the productive interdependence of the two—hence his (f82) But Space actualized must re-act, as the co-agent with Time. In infinito finiendo…est Figura: “In the giving bounds to the Boundless, the limitable Limitless is Space, the Limiting is Time, the Action by which the Limitless is limited is Motion and the Product is Shape/ Figure”. f82 lædit in amplexu: “he injures in embracing”, i.e. in Statius Thebaid 3.294 Mars injures Venus in embracing. ως το “as the opposite to form”. the mysterious Love-and-War-Embrace of productive Nature: See CN III 4418 f14 and n, and in this volume 5249 f34v and n; this is nature’s dynamic polarity. Length, breadth, depth are metaphors for successive stages of production, corresponding to different levels of powers. Schelling expounds the concept, though not in this language, in his “Allgemeine Deduction des dynamischen Process” in Zeitschrift für spekulativ Physik I (1800) II 1–87. Lineal…Globular: see 5406n. f82v (Tempus, ut υis Figuræ… ). The Greek word is Coleridge’s coinage: “Time, as the power of Figure, the figurative impulse, the approach to form”.

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(Spatium ut nisus…Fugacitas a Longitudine): “Space as the impulse opposed to form, Flight from Length”. (globus, (σταγµα): “a globe, a drop”. f83 πρωτον ψευδòς: ψενδòς: “primary error”; see also CN III 3824 f112v and n. This was a favourite phrase, especially frequent in Coleridge’s many attacks on the “fundamental error” of Schelling and Steffens, as pantheistic; see also e.g. CN III 4449, 4450 and nn. ƒ83υ potenziations: See 4719 f53 and n. υis continui: “force of continuity”. fugacitas a Lineâ: “flight from the Line”. …

…

See 4555 and n, and for Coleridge’s symbols generally, App A.

centrality corresponds to the point, specific gravity is an intermediate power in depth, and gravitation is also the totality of powers, the co-involution of each in each; thus there is a productive sequence of powers. Subposita: “basic postulates of’. re posita et facta: “in fact posited and made real”. □=/and 2>as….and~: for Coleridge’s symbols see App A. □ actualised space, sometimes equated with the Mosaic darkness, corresponds to the substantiative North and South, while it is distinguished in the Compass of Nature powers/and from > Light, which corresponds to….and~, East and West. 4776 28.91 INTRODUCTION to the preceding: I.e. 4775. Prefatory to some work? The Opus Maximum? As in 4775 Coleridge was reading Steffens Grundzüge 20, where Steffens’s crucial argument is (tr) “Space in opposition to Time, is a pure Extension; Time in opposition to Space, pure Intensity. The Identity of Intensity and Extension is Power”. An organised form of life in which hydrogen predominates over oxygen. “plants, on the one hand, perhaps also on the other plant-like forms”. Divi et Numina Cosmoplastæ: “the Cosmoplastic Divinities and Powers”. Cf 4558 and n. ƒ84v the variance between our system and the Schellingian: His and Green’s; see 4724n. Basically Coleridge opposed the abstract “Nature” of the Naturphilosophen with its hypothesis of a necessary development in Nature ab intra, as opposed to the dynamic creative principle Coleridge and Green affirmed, God. See 4541. Steffens, especially in his Beyträge zur innern Naturgeschichte der Erde: See among many entries drawing on or referring to this work, 4719, 4724, 4778. Coleridge is more complimentary about it than any other work of Steffens; he found there a wealth of data to support the view of chemistry as vital to geology and life. Similar remarks on his essential differences with the Naturphilosophen are made in the Op Max (MS) I ff78–83, with a similar compliment to Steffens’s Beyträge. ƒ85 usque ab initio: “from the very beginning”. his familiar Genius imprisoned within the magic Circle of its own describing: An odd context for the image of encircled genius at the close of Kubla Khan, though here perhaps with a difference personally significant. See “Restraint”.

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definitions of Space and Time: see 4654 and n above. On Coleridge’s association of Steffens with the genial Spirit of Anaximander and Parmenides cf 4518, 4521. Parmenides was not an Ionian, but an Italian Greek, and a member of the Eleatic School, but he wrote about the validity of Ionic theories. On Anaximander see CN III 4445 and n, and Lect 14 P Lects (CC) and n 6. Then proceed from p. 07: I.e. f80v in 4775. See N 28 Gen N. 4777 28.92 Himself? Hartley? 4778 28.93 Steffens had “an intuition” or “an inkling” of the nebular hypothesis of Laplace in the Traité de Mécanique Céleste. p. 28 of his first manual-book: Grundzüge, see 4648, 4662, &c. It seems useful to quote the original here, there being some doubt whether Steffens had an inkling of celestial mechanics, or rather planetary motions in the (current) solar system, or whether he was referring obliquely to Laplace’s nebular hypothesis as set forth in the first two editions of his Exposition du Système du Monde (1796, 1799). See 5144n. On “The Five Forms of Laplace’s Cosmogony” see American Journal of Physics (Cambridge, Mass 1976) 4–11. Steffens wrote: Der wahre Mittelpunkt des Planeten, das zugleich Formende und Konstruirende, der Repräsentant der Einheit der Schwere und des Lichts, ist die Sonne. Die sichtbare Sonne, so wie sie sich für eine endliche Anschauung darstellt, ist selbst nur ein Reflex der wahren Sonne, die in einem jeden Planeten, in einer jeden Organisation, als das Ansicht des formenden und Konstruirenden Princips ist. Tr: The true centre of the planet, both forming and constructing, the representative of the unity of gravity and light, is the sun. The visible sun, as it presents itself to our finite perception, is itself only a reflexion of the true sun which is the essential in each and every planet, in each and every organisation the forming and constructing principle. Coleridge wrote a note on the opposite page in Steffens (29), but it was not pertinent to this topic. if the Sun goes forth as Form: Steffens’s “visible sun” and “the true sun” (natura naturata and natura naturans) was a distinction attractive to Coleridge; see CN III 4397 f50v and n, also 4558 f53v and n. the First born: Col 1:18. Or Hebrews 12:23? all struggle in nature is productive Embrace: See for another expression of the resolution of internecine contradictions in the war-embrace of cosmic forces, 4775 f82, 5233, CN III 4418 f14 and n. for νίκη, i.e. νικη αει ερως: “victory always love”. Did Coleridge intend “strife always love”? He made this same slip, if it was a slip, in a note on Eichhorn Apok 106 (front fly-leaf) where he attributed the phrase to Heraclitus. Empedocles is recorded as having used νεĩκος (strife) and (love) as cosmic forces.

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4779 28.94 f86 Donum υeritatis: “gift of truth”. casus rectus: “upright case”, i.e. to ancient grammarians the nominative case, from which the other cases fell away. f86v Descartes’ orthodox assertion: Coleridge has summarized the theory set forth in “Pars Tertia” of the Principia philosophiae: Opera philosophica (see CN III 4087 and n). Coleridge was also familiar with the summary in Tennemann X 257. his quibble…in support of Transsub’n: In answer to an objection to his “heterodoxy” by Arnauld (see 5161 and n) elaborated in the “Reply to the fourth set of Objections”: Meditations: Philosophical Works tr Haldane and Ross (2 vols Cambridge 1931) II 116– 22. On Descartes Meditationes see also below 5121 and n. Against the argument that his theory of motions of the minute particles as the essence of substance endangered the doctrine of transsubstantiation because it made such “accidents” as extension, figure, colour, odour, savour, and other sensible qualities dependent on substance, and if the accidents do not change, the substance must not have changed, Descartes replied that we perceive the nature of things only by their outward limits, this should not deceive us into thinking that no changes are taking place below that surface, that the transsubstantiation might be taking place within the interstices in the bread substance, that the accidents of Christ’s body would not be in the bread anyway, the bread requires its own accidents and such accidents cannot subsist of themselves apart from a substance, and that Christ’s body in the bread without its own accidents is a miracle that we must believe, not try to understand. The last: I.e. Truth-bartering, for worldly Honors (f86 above). McInshes: On Sir James Mackintosh see, among many hostile references, CN I 947 and n; also TT 27 1823. 4780 28.95 This entry is a series of quick, disconnected jottings from George Chalmers Caledonia: or, An Account, Historical and Topographic, of North Britain; from the Most Ancient to the Present Times: with a Dictionary of Places, Chorographical and Philological (3 vols 1807, 1810, 1824). Many of Chalmers’ dates are now questioned; a tew corrections are suggested in Index I. f87v Coleridge’s first sentence is based on Chalmers 1 218, an example of his method of working here: The Welsh archaiology has, at length, furnished the curious inquirers after a language, which has been supposed, by the English chroniclers of the middle ages to be lost, with some admirable poems, in the Pictish language. The Caledonian Myrddin, or Merlinus Caledonius, who was born on the north of the Clyde, and flourished about 560 A.D. has left an elegant specimen of Pictish poetry, in his Avallenau, wherein he speaks of Caledonia, as his native soil (n). The Gododin of Aneurin, who wrote his elegant poem, about 540 A.D. may also be justly deemed a specimen of Pictish poetry:… A footnote gives a four-line quotation in Welsh, with a translation. The names and dates of Pictish and Scottish kings that follow are found in Chalmers I 206, 375. Lady Gruoch…Ross & Moray: Condensed from Chalmers I 405.

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f88 Kenneth III…assassinated’. Chalmers I 395–6. Finlegh…1052: Chalmers 403; Coleridge’s must be the same as Boedhe is not warranted; as Chalmers reports, Maolbride and Boedhe were the grandfathers of Lulach, son of Gruoch’s first husband. Boedhe, Son of Kenneth IVth…Malcolm: Chalmers I 404–5; the passage continues with Coleridge’s excerpt about Lady Gruoch above. f88v Vikinger, or Pirate Kings—Sigurd, Thorfin: Chalmers I 453–4: …The potent Maormors of this peninsular range appeared early, in bloody conflicts, with those rapacious sea-kings. In those honourable scenes, appeared Finlegh, at the end of the tenth century (c). As Maormor of Ross, he was succeeded by his son, Macbeth, the tyrant of Shakspeare (f). As Maormor of Ross, Macbeth overpowered the king, and seized the sceptre. X.SUTHERLAND and CATHNESS, formed a district, which, at the end of the tenth century, was ruled by Sigurd, the Norwegian Earl of Orkney. This powerful prince was succeeded by his son, Thorfin, the grandson of Malcolm II.; who claimed authority over the Gaelic people of the interior country; though they owed submission to the Scotish king. There are other references to this conflict on I 340–1, 407. Is it Coleridge’s point of interest in this account that there were no rebellious Macbeths in the western isles during Duncan’s reign because its Norwegians, not the Scottish kings, were the real rulers? War-cries: Cf Chalmers I 460–62: …The war-cry may be traced up to the earliest ages, among the most ancient people. It was a sort of watchword, by which the individuals of the same clan recognized each other, either amidst the darkness of night, or the confusion of battle. And, the cries of war were of very different kinds: The most common were the names proper; as, when Gideon gave his cry to his party against the Midianites: To the Lord, and to Gideon. Others were cries of invocation, such as the cry of Montmorency: God assist the first christian. But, the most interesting were the cries of rendezvous, as Montjoie Saint Denis; rally under the banner of St. Denis (f). The Celtic nations seem to have been peculiarly attached to the war-cry, owing, perhaps, to the hostile state of society, wherein they usually lived. The Irish, in all their encounters, commonly used a general exclamation; crying out, as we know from Spenser, Ferragh! Ferragh!…The chief of the numerous clan of the Grants had, for his war-cry, Craig-elachie, or rock of alarm…. The war-cry of Braemar, in Aberdeenshire, is Cairn-nacuimhne, the cairn of remembrance. Even now, after so many customs have been buried in oblivion, if this cry be raised, within that district, in any fair, or assembly of people, all the men collect, for the purpose of protecting the injured individuals.

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Coleridge’s interest seems to have been literary, in the border country and in Macbeth and Sigurd. Did his reading of Chalmers lead him to turn again (see CN I 294n) to Pennant in 4783? In describing the plate in Pennant there, he described a mountain as pap-headed, a word not in Pennant, but Chalmers I 412 called Dunsinan “this pap-like height”; not that Coleridge needed any guide to be led to that phrase. Cf 4783 f89. 4781 28.96 Coleridge may have returned for the astronomy here to D.G.H.Schubert Ansichten υon der Nachtseite der Naturwissenschaft (Dresden 1808); see CN III 4457 and n, and in this volume 4973 and n. Schubert discussed (35–43, 387–8) the views of ancient Brahmin, Egyptian, and Chaldaic philosophers of the “grosse magnetische Periode” (39), using the numbers 864 and 1728, which Coleridge gives. It is difficult, however, to account for the reference to the Equatic period out of Schubert. And Coleridge’s distrust of Schubert’s reasoning powers, referred to in CN III 4457n, makes it seem at least equally likely, at this date, that he was reading a more recent authority. The information here could well have come from Christopher Hansteen Untersuchungen über den Magnetismus der Erde…. Erster Theil: die mechanischen Erscheinungen des Magneten (Christiania 1819), either directly or from reviews. Hansteen attempted to substantiate Halley’s notion of four geomagnetic poles (not two) which rotate slowly about the north rotational pole, their periods of magnetic rotation being 864, 1296, 1728, and 4320 years; the two periods cited by Coleridge (864 and 1728) are for the north pair of magnetic poles. Hansteen’s work, under the translated title Inquiries concerning the Magnetism of the Earth, was reviewed in the Edinburgh Philosophical Journal vols III (1820) 124–38, and IV (1821) 114–24. Vol IV 121 refers to the striking “correspondence of his magnetic periods with certain remarkable numbers, to be found in the Greek and Oriental astronomy. We stated already that 860, 1304, 1740, 4609 years are the times, respectively, in which the four points of convergence are supposed to perform their revolution round the north and south poles. By a slight alteration those numbers become 864, 1296, 1728, 4320, or 2×432, 3×432, 4×432, 10×432….” The “great magnetic period” (ibid 123) was taken to be 25,920 years, this number being the least common multiple of 864, 1296, 1728, 4320; it is thus the timeinterval between two identical configurations of the four rotating poles. Equatic: See another review of Hansteen in Annals of Philosophy N.S. I (Jan—June 1821) 138–40, where reference is made to M.Biot, “who insists in his Traité de Physique tom iii p 131, that the line of no dip (magnetic equator) cuts the equator of the earth three or four times”. The rotation of these points of intersection, which can be actually observed, may perhaps constitute what is meant by the Equatic period. It may be of interest to note that if he concerned himself with the views of one who questioned the assumption of a dipolar magnetic field Coleridge was not merely out-ofdate. In an article in Nature Vol 262 (19 August 1976) 643, Peter J.Smith discusses various hypotheses about the “Assumed dipolar magnetic field”, and suggests that although the dipole theory is generally accepted it is not entirely sacrosanct; “other tests may still be required before the persistence of the dipole can be said to be scientifically certain”. 4782 28.97 The entry is based on Bk III of Long’s Astronomy (see 4652n) II 542:

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…the ancient Chaldeans are said not only to have looked upon comets to be a kind of planets, that had periodical motions, but also to have foretold their appearances; this last was undoubtedly a vain boast of theirs, but is the less to be wondered at, as they pretended to foretell earthquakes also: these predictions were probably founded not upon any knowledge of the periodical times of comets, or any maxims of true philosophy; but upon some fallacious rules of judicial astrology, to which that nation was greatly addicted. 4783 28.98 Thomas Pennant A Tour in Scotland and A Voyage to the Hebrides (2 vols 1790) I 377–98. (Coleridge’s Vol. II is a mistake). See 4780. f89 The nigh mountain…former: Coleridge was describing a plate, as well as following Pennant’s text I 379–80, perhaps worth quoting to make plain Coleridge’s use and condensation of such material: We found ourselves seated in a spot equalized by few in picturesque and magnificent scenery. The banks of the river that rushes by the house are fringed with trees; and the course often interrupted by cascades. At a small distance the ground begins to rise: as we mount, the eyes are entertained with new objects; the river rolling beneath the dark shade of alders, an extent of plain composed of fields bounded by groves; and as the walk advances, appears a deep and tremendous hollow, shagged with trees, and winding far amidst the hills. We are alarmed with the roar of invisible cataracts, long before their place is discovered; and find them precipitating themselves down narrow chasms of stupendous depths, so narrow at top, that highlanders in the eagerness of the chace will fearlessly spring over these Barathra. They meander for miles amidst the mountains, and are the age-worn work of water, branch off into every glen, hid with trees of various species. Torrents roll over their bottoms often darting down precipices of a thousand forms, losing themselves beneath the undermined rocks, and appearing again white with the violence of the fall. By laying aside the boughs, and creeping to the verge, got sight of these otherwise latent cataracts; but the prospect sufficiently tired my head. Besides these darksome waters, multitudes of others precipitate themselves in full view down the steep sides of the adjacent hills; and create for several hundreds of feet a series of most magnificent falls. Above rises a magnificent hill, which as far as the sight can reach is cloathed with birch and pines, the shelter of stags, roes and black game. To the West is a view where the aweful, or rather the horrible predominates. A chain of rocky mountains, some conoid, but united by links of a height equal to most in North Britain, with sides dark, deep, and precipitous, with summits broken, sharp, serrated, and spiring into all terrific forms; with snowy glacieres lodged in the deep shaded apertures. These crags are called Squr-fein, or hills of wine: they rather merit the title of Squr-shain, or rocks of wind; for here Aeolus may be said to make his

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residence, and be ever employed in fabricating blasts, squalls and hurricanes, which he scatters with no sparing hand over the subjacent vales and lochs. f89v Cloud-berries (the Latin name in a footnote) are on I 380. Loch-nan-niun…Loch Broom: Greatly abbreviated, I 380–82. The Dike of Stones…Druidical…as transfer is easier than abolition: The last phrase is Coleridge’s paraphrase of Pennant’s “as the readiest method of making a conquest over the minds of the inhabitants” I 382. Devils if you like; but Venus, Cupid &c. must not be 0s [ciphers]: Coleridge’s interpolation. The stump of a vast Tree: Pennant suggested (I 383) that it probably replaced a stone altar; Coleridge recalled one at Nether Stowey in 1796–8. f90 The well of the Saint, potent in Lunacy: Cf Pennant “of power unspeakable in cases of lunacy”. The description of the treatment of patients is abbreviated from Pennant I 383 and Manes is Coleridge’s for Pennant’s “saint”. “self-sown Pines” is Pennant’s attractive phrase (I 383); Coleridge selected from the next two pages in Pennant picturesque elements, introducing the skiey Serras, noticing the socially significant Potato gardens in the Peat-Moor, but omitting more personal details. f90v The thin gigantic Hag…Glasslich: Pennant, with the marginal gloss SPECTRE: It is not wonderful, that the imagination, amidst these darksome and horrible scenes, should figure to itself ideal beings, once the terror of the superstitious inhabitants: in less-enlighten’d times a dreadful spectre haunted these hills, sometimes in form of a great dog, a man, or a thin gigantic hag called Glas-lich. The exorcist was called in to drive away these evil Genii: he formed circle within circle, used a multitude of charms, forced the Daemon from ring to ring, till he got it into the last entrenchment, when, if it proved very obstinate by adding new spells, he never failed of conquering the evil spirit, who, like that which haunted the daughter of Raguel, was

With a vengeance sent From Media post to Egypt, there fast bound. Pennant 1 398–9. Pennant, it will be noted, made no reference to a Withered child. Pennant…the suggerent…of W.Scot’s Novels: See 4805 above and n. suggerent: Not in OED, though “sugger”, obs. for “suggest” is given. 4784 29.203 Possibly the entry was written hurriedly or under some sense of pressure or excitement, a guess based on three little slips in syntax from the omission of words on f128v. Was it intended for the Logic? Cf Logic (CC) 241–2 and n. Or to be dictated to the Thursday class? f128v line…Point: See 4513 and n.

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…the passage from Kant respecting Trichotomy: In the Critique of Pure Reason, in the Transcendental Analytic Bk I Chap II § 3? There Kant argued for “three subjective sources of knowledge upon which rests the possibility of experience in general and of knowledge of its object—sense, imagination, and apperception”, and that these are all “empirical”, and yet are also “a priori elements or foundations, which make this empirical employment possible…. But all perceptions are grounded a priori in pure intuition…association in pure synthesis of imagination, and empirical consciousness in pure apperception, that is in the thorough identity of the self in all possible representations.” He went on to describe the synthetic a priori character of “what may be called the transcendental principle of the unity of all that is manifold in our representation, and consequently also in intuition”. Tr N.Kemp Smith pp 141–2 (A 115– 17). Cf also the Kritik der Urtheilskraft Einleitung IX (Berlin 1799) lv ii n. In his annotations on Kant’s Metaphysische Anfangsgründe der Naturwissenschaft, Coleridge attributed errors of “dualism” to Kant, but in the Logic (MS), discussing synthetic a priori judgements, and referring to the principle of “Trichotomy”, he said that what Kant “contents himself with noticing as being singular and worthy of notice, and which he supposes himself to have noticed first, may be found in a much earlier writer, our own celebrated Richard Baxter…. It [the trichotomous division of Reason, Understanding and Will] is a primary datum of the understanding, the way in which we reflect, proved to us by pure products of reflection as the existence of the forma formans must in every case be manifested by and in the formâ formata; but not to be explained by them.” Cf Logic (CC) 241–2. In a later note on a fourth volume of VS Coleridge says Kant “owed his after-greatness” to his exchanging of a dichotomy for a trichotomy; see CM II under Kant VS (Copy C) IV 354. See also Coleridge’s note on Richard Baxter Reliquiae (1696), annotated in 1820, where Coleridge made the same point of Baxter’s priority to Kant in the substitution of Trichotomy for the old & still general plan of Dichotomy in the Method and Disposition of Logic, which forms so prominent & substantial an excellence in Kant’s Critique of the Pure Reason, of the Judgement, &c…a century before Kant—& this not as a Hint but as a fully evolved & systematically applied Principle. Nay, more than this!— Baxter grounded it on an absolute Idea presupposed in all intelligential acts: whereas Kant takes it only as a Fact of Reflection—as a singular curious Fact, in which he seems to anticipate or suspect some yet deeper Truth latent, & hereafter to be discovered. CM I under R. Baxter Reliquiœ (Copy B) § 103. Baxter’s statement, in discussing the need for a systematic theology is quoted in Op Max (MS) Vol 2 ff37v–38: “…Dichotomizing will not do it; but…the Divine Trinity in Unity hath exprest it self in the whole Frame of Nature and Morality…” Reliquiae ibid. Pythagorean School of the Tetractys was also referred to in the continuation of the long annotation on Baxter just quoted, where it was followed by the Prothesis-Synthesis diagram, as here; see e.g. Lect 2 P Lects (CC) ff46–51 and nn 60, 61. See also 4829, 5143. Cf “this all-truths including truth of the Tetractys eternally manifested in the Triad” in Coleridge’s notes on Waterland: Eng Div II 210.

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semper presuppositum quod nunquam ponitur. “always pre-supposited, which is never posited”. See also 4648, and 5406. the philosophizing Greek Fathers…eternal Generation: Notably Origen and Dionysius of Alexandria; see on eternal Generation Coleridge’s notes on Waterland: Eng Div II 184, also 4907 and n. f128 the evils of Dichotomy. The of is in pencil in another hand as is the underlining of contains. The phrase refers to the treating of subject and object, thesis and antithesis, without synthesis. The significance of Coleridge’s distinction between contrary and opposite, insisted on in numerous places, and reflected in the table of symbols in App A below, is made apparent here. Note the image of Trunk and Branches. With this discussion of the Real, the Actual and the Potential, cf a letter (in a copy of C&S) to James Gillman the younger; C&S (CC) App 233–5. See also a further explanation in 4554n. Here introduce in a note the passage from Mendelssohn’s Morgenstunden: The reference clearly is to the passage introduced into the Logic. It appears at the end of Part I Chap I “Pure Logic or the Canon”, from Mendelssohn’s Morgenstunden (Frankfurt & Leipzig 1790). The quotations from Mendelssohn (7–8) are sometimes loosely translated by Coleridge. Cf Logic (CC) 57–8. …We may therefore establish it as a rule that “all legitimate syllogisms are grounded on a just analysis of conceptions”. In this point of view “the total sum of human knowledge may be represented under the image of a tree” so as to convey in a just and lively manner the principle on which all formal logic rests. “The outward points meet in sprays;—these under in twigs; the twigs in boughs; the boughs in branches; and the branches in one common trunk. We will suppose that the fibres of the trunk or stem run through all the branches, boughs, twigs and sprays, and in like manner the fibres of the branches, through all the remaining subdivisions.” And to make the likeness perfect we must further assume that “at every minor ramification they take certain fibres which they had not received from the higher division”, fibres of their own growth, or what would answer equally well, on modifications of the material received from below. “We shall thus have a striking image of the relations in which our conceptions stand to each other. All individual things [which] would answer to the extreme points of the tree, meet in different species; the species in kinds or genera; the kinds or genera in class[es], and finally the classes unite in some most general conception answering to the trunk or stem” in this genealogy of logic. Physiology in its widest sense as the science concerning created Nature: Cf a narrower physiology in 4834. Cf also the mere Physiology of Nature in 4929, and “the higher Physiology” in 4890. f127v Water-acid lately discovered by the French Chemist: Hydrogen peroxide, i.e. oxygenated (and acidified, says the French chemist) water. The chemist was M.Thénard, who in Annales de Chimie XI 208, and reported in QJSLA VII (1819) 379 foll, VIII (1820) 114–20, 154–5, discussed his success in combining oxygen with water, making a

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fluid charged with twenty-five or thirty times its volume of oxygen. Cf a marginal note by Coleridge on Oken’s Mineralogie: Naturgeschichte I 59: “The French Chemists have lately produced a true hydratic acid, by simple hyperoxygenation of Water…”. Neutralization…Indifference: See The Friend (CC) I 94 fn. Cf 4662, an earlier struggle with Identity and Indifference. Coleridge’s term is a slip for “termed”, produced for “produce”. co-inherence: See above 4713 and nn. Sulphuretted Hydrogen’. I.e. hydrogen sulphide, H2S, which has some acidic properties without containing oxygen. Here the whole passage on Grammar from this book: With the Mendelssohn annotation quoted above this seems to point to preparatory work in this entry for the Logic. The grammar passage in this book, N 29, is the first part of 4644, the later part of which is appearing in SWF; the Greek grammar CN III 4210 is not pertinent. the I Am, the eternal Word: See CN III 4265 and n; for some interesting relevant entries in this volume, where Coleridge’s attention to this theme markedly increases, see 4523, 4671 and n. For a thorough discussion of the radical importance of this phrase in various contexts, see McFarland CPT. 4785 29.209 This entry was on the page (and 4790 was above it), when 4786 became a discussion of it, as Coleridge continued his reading of the volume concerned; see 4786n. Entry 4791 was squeezed in on the page after all of them. There is an odd drawing on this page, of some unidentified shape, perhaps by a child. The sentences, the second one abbreviated, come from Kant’s essay “Untersuchungen über die Deutlichkeit der Grundsätze der natürlichen Theologie und der Moral” (1763), the first essay in Volume II of his VS 17–18; Coleridge did not annotate it in either of the two surviving copies of this volume in BM. The quotation comes in a section headed “Das Objekt der Mathematik ist leicht und einfältig, der Philosophie aber schwer und verwickelt.” Tr: “Metaphysics is without doubt the most difficult of all human insights: but one has not yet been written. We have cause to inquire after the road on which we first think to go in search of it.” Cf with these sentiments Coleridge’s earlier and more flippant comparison of poets and scholars, e.g. CN III 4280. It is of interest in connexion with CN III 3556 and n that the word Triebfedern (“die Triebfedern unserer Natur nicht genug bekannt ist”) appears on this page. 4786 29.210 f126v I…can never persuade myself…: See Kant’s “Vorrede” to “Der einzig mögliche Beweisgrund zur Demonstration des Daseins Gottes”: VS II 57. Tr: I have not so high an opinion of the usefulness of such efforts as the present one, as though the most important of all our perceptions, namely that there is a God, would waver and be in danger without the support of profound metaphysical inquiries. f126 The Disbeliever must be a Fool in heart: Ps 14:1 and 53:1. to make him wiser we must commence by making him better: See CN I 1612 also CN II 2445.

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f125v sensation of positiveness: Cf “how distinct and different the sensation of positiveness is from the sense of certainty” in No I The Friend (1809): (CC) II 7 and in many other places. Eye of the Surinam Spider: Coleridge frequently used Surinam toads in metaphors; was he crossing them here with Java spiders? See CN I 124 and 4882. f125 Clark, Wolf, and Mendelsohn: Probably Samuel Clarke (1675–1729), Christian Wolff (1679–1754), and Moses Mendelssohn (1729–86). (as Bishop Jer. Taylor has too justly observed): “Of the Nature of Faith” Polemical Discourses 941–6, where Taylor observes that faith, when taken as an intellectual habit, narrows itself. Taylor does not quote Dante. tu stesso…Dante Paradiso, Canto I. St. 30: Tr H.F.Cary (1814):

With false imagination thou thyself Makest dull; so that thou seest not the thing Which thou hadst seen, had that been shaken off. See CN III Index 1. This passage was quoted at the close of C&S (CC) 185; see 4844 and n. Licet…credet, Presumably Coleridge’s own Latin: “It is permitted that those who have a positive attitude to the Truths of the Faith shall confirm them intellectually through science, but not those who have a negative attitude. For the man who does not believe divine truths unless he is persuaded by scientific facts will never believe them.” Coleridge’s Nusquam (“nowhere”) is a slip for nunquam (“never”). evincatur: “he is convinced”. Coleridge evidently added this as an alternative to persuadeatur: 4787 29.204 Between this entry and the preceding there are two medical prescriptions, possibly in the hand of Gillman or his assistant. They are not indubitably in the same hand as those in N 26, but may be. N 26 was originally James Gillman’s prescription book; see N 26 Gen N. See also Gillmans of Highgate 38–41. But the prescriptions could go back to Bristol days when Coleridge was first using this notebook. The group of entries 4787–4790 was probably all entered before 4785; see 4785n. In writing this and the next two entries Coleridge had to avoid 4784 already on the page. He disguised in Greek a reflection on WW and RS: Tr “About Axiologus [WW] and Husse—[RS] not only in unutterable but also in indifferent matters, lack of freedom paralyses poetic energy, and the Bird with its wings tied…” For WW as Axiologus see CN III 4243 and n; on “Husse” as RS see 4985 and n. Coleridge at times in later life named WW and RS together (e.g. 5037), no doubt partly because they were near each other in the Lakes, but also because, as he drew farther away from them in politics and ecclesiastical matters, they must have seemed more and more alike as public Tory figures. 4788 29.205 This formula is in Coleridge’s own hand. Was it a prescription for an attempt at withdrawal from opium? 4789 29.206 Immediately below the foregoing, written down the right hand side of the page. Was Coleridge visiting an apothecary friend? See also 4790, 4791. 4790 29.207 See the two previous entries. This one is written at the top of the page opposite them. On Peruvian Bark see CN III 4224.

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4791 29.208 This entry, immediately under 29.207 4790, was written after 29.210 4786 was on the page, and squeezed in above it. Possibly 29.204–208 4787–4791 were all written after 29.209 4785; the ink is blacker (29.209 4785 is brownish) and they are written small; 29.209 4785 is set out rather large, with “KANT” on a separate line at the end. 4792 29.211 Vinum colchici: A solution in wine of an alkali derived from colchicum (autumn crocus), used in the treatment of gout, rheumatism, as an expectorant, a sedative, a tonic, in fact so general a remedy as to come under suspicion and contemporary satirical comment. But colchicum was still in the 1960’s prescribed for rheumatism and arthritis. Jonathan Skelton has not been discovered. 4793 29.212 The whole entry, very neatly written, as if transcribed into the notebook for use in some work in hand, is so close to a marginal note in Law’s Behmen (I XV) as to make one wonder whether the entry was copied from it. The pencilled note is on Law’s introductory Life, opposite Böhme’s statement, “For I had a thorough View of the Universe, as in a Chaos, wherein all Things are couched and wrapped up, but it was impossible for me to explain the same”. modern Divine of the orthodoxy now in fashion: See 5240 and n. Toulmin: Joshua Toulmin. See CN I 80 and n on this Unitarian divine, and CL I 407–8 for Coleridge’s early sympathy with him. Toulmin died in 1815. Mant or Doyley: Perhaps Coleridge has reference to the “Introduction to the Old Testament” done by the Rev George D’Oyly and Richard Mant for their edition of The Holy Bible, according to the Authorised Version; with Notes, explanatory and Practical…Prepared and Arranged …Under the Direction of the Society for Promoting Christian Knowledge (4 vols Oxford 1817) [xii-xiv], in which it is stated that all Scripture is inspired, that inspiration does not mean dictation or inspiration in every word or fact, that different parts of the Bible have different degrees of inspiration, that sometimes inspiration merely produced factual correctness, that sometimes it opened up ideas beyond the scope of both writer and reader, and that inspiration generally guaranteed a freedom from “material errour”. As Coleridge says, they nowhere specifically define Inspiration. In a MS fragment (WM 1820) quoted in CN III 4140n, these two are linked in a contemptuous reference as displaying the spirit of Unitarianism=“the dregs of Grotianism”. Entick’s English Dictionary: John Entick (c 1703–73) The New Spelling Dictionary, published first in 1765, ran into many editions up to 1812. 4794 29.54 f34 This entry and the next appear to have been written on pages left blank between 4705 and 4706 in the latter half of 1820. Admittedly an hypothesis here, but one in line with a practice common in these notebooks. On Time: Coleridge seldom announces the theme of an entry, which here appears to be a sketch for a projected work. The second paragraph is the beginning of the lecture “On the Prometheus of Aeschylus”; see the reference to letters to HC in 4839 f120v and n. Coleridge used for his point of departure an article by Carl F.Dornedden, “Erläuterung der aegyptischen Götterlehre durch die griechische in besonderere Rücksicht auf den Ursprung der Mosaischen Kosmogonie und des Mosaischen Gottes”: Eichhorn ABbLitt X 284–378, 548–54; see 4625 and n. Dornedden was the author of the Phamenophis (Göttingen 1797) to which Coleridge refers, but there is no evidence that he here was

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consulting the work. Coleridge follows the order of the article, which makes frequent reference to the book. The three paragraphs on f36v beginning The six days are in a lighter hand and an ink different from those that precede and follow, suggesting that the entry was a cumulative one. Its date is in doubt, nearby entries being datable late in 1820, but if there are references (see f34 below) to an omnibus review article entitled “Egypt, Nubia, Berber, and Senaar” QR XXVIII (Oct 1822—pub Feb 1823) 59–97, these would imply a date c 1823. Religions of the East…Mosaic institutions: See CN III 4317 and n, and in this volume, 4625, 4770, 5219, 4839. The French Savants…Denon, Fourrier, and Dupuis: Dominique Vivant, Baron Denon (1747–1825), Jean Baptiste Joseph Baron Fourier (1768–1830), and Charles Francois Dupuis (1742–1809) were among the French scholars who either accompanied the Napoleonic expeditions into Egypt or were interested in them. Fourier was later among the authors of the famous Description de l’Egypte (20 vols Paris 1809–28), which revolutionized Egyptology. They were given considerable attention in English periodicals at the time; see an important review in QR (Oct 1822) XXVIII 188–96 of J.F.Champollion’s Lettre à M.Dacier on the Egyptian hieroglyphics; see below 5219n. For Coleridge’s general statement that he read Dupuis see below 4839 f122. vindicated the Chronology of Herodotus: Herodotus (II 99, 100, 140, 142) wrote that Menes (or Min) was the first of 330 or 341 mortal monarchs, implying a recorded history of Egypt of 11,340 years. present division of the Zodiac…8000 years’ standing: Cf QR XXVIII 79 and 81. From a document of this rude nature [the so-called great Zodiac at Dendera] no rational conclusion can be drawn as to its antiquity; nor is there any danger that the Scripture chronology can be shaken, even though the illustrious Count Forbin, the Director of Museums, foresaw clearly “the great changes” which the zodiac of Dendera would make “dans la chronologie religieuse”; and though M.Jomard has proved (to his own satisfaction at least) that its antiquity must exceed fifteen thousand years! On p 81, covering the Travels of Robert Richardson: “So far,” says our enraged author, “from believing that the zodiac at Esneh was constructed 7000 or 15,000 years ago, I believe that it is no zodiac at all, and that then the world had no existence….” The relation of Moses: I.e. the Pentateuch; see 4711 and nn. an argument has been grounded…Mosaic Monotheistic Theocracy: Cf Dornedden: Eichhorn ABbLitt X 285: Tr: It is indeed worth investigating to see how Moses, at a time when the most abject idolatry reigned in Egypt, might have come to the idea of a One, and indeed to such an enlightened idea of One God as we find in his

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writings. Indeed, his intent of forming a theocratic state required just such a One God as Moses had. such as collate with the passages in the Prophets: E.g. Isa 19 and 30, Jer 43:8–13 and 46, Ezek 29–42, denouncing Egypt for its idolatry. f34v three passages…one from Herodotus…two from Homer…to Oceanus &? the Ethiopians: Dornedden: Eichhorn ABbLitt X 358–9: Tr: The most ancient Greeks assert the identity of their gods with the gods of Egypt. The god Mendes, says Herodotus for example, is the same as the one we call Pan; Osiris we call Dionysus; Ceres [Isis], Demeter—etc. If therefore this asserted identity be more than mere fantasy, as elsewhere proved [fn in the Phamenophis] the immediate consequence would be that the Egyptian theogony would be a system of the Egyptian calendar, just as the Greek system of gods was calendrical, according to the explanation given [previously in the article] of the frequently mentioned passages in Homer. The Herodotus passage is Bk II 144–5, the Homeric ones Odyssey XII 127–33 and Iliad I 422–4. Dornedden: Eichhorn ABbLitt X 286–94 interpreted Oceanus as the oldest timecycle recognized by man, the passage of day and night, and Zeus as the symbol of the year. He saw the twelve-day journey of Zeus to Oceanus as the twelve lunar months of the year. Since Oceanus was the day-night cycle and the voyage took twelve days one way and twelve days the other, he saw the voyage as representing twelve months of days and twelve months of nights. He found his key to this interpretation in Odyssey (XII 127– 33) describing the herds pastured by Helios on the island of Trinacria, seven herds of cattle and seven of sheep, fifty in each, which never multiply and never diminish. They represent the 3 50 days and 3 50 nights of the lunar year. convenient order of the discussion…What the Sheep & Goats symbolized: I.e. Dornedden’s order—Oceanus, Zeus, the herds of the Sun. Divine Power manifested in “Time & Times & half a Time”: Dan 12:7; 7:25, and Rev 12:14. See 4912 and n. Was Coleridge suggesting that the discussion here might be a clue to an understanding of these passages? did the Polytheism…originate in a Pantheism: See 4839 f121v and n. ίρα γραµµατα: “sacred letters/hieroglyphics”. true order inverted by the Egyptian Priesthood: Dornedden: Eichhorn ABbLitt X 369– 78 traced the manner in which the symbols became things in themselves and the symbolism of the calendar became a “grammatolatry” and worship of the letter. Institutions of Moses…purest part of the Egyptian Temple worship & Ceremonial: Dornedden: Eichhorn ABbLitt X 548–9: Tr: It is at least to Moses’ credit that according to all the evidence in his writings the pure idea of Godhead, by his time must have been obscured in Egypt; he searched it out again from the fragments of Egyptian wisdom and restored it to something like its original form.

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f35 The Essay would conclude: Hartley’s essay? For which Coleridge says he provided considerable materials; see CL V 142–3. Mosaic Sabbath…its relation to…Mendes…Pan: Dornedden: Eichhorn ABbLitt X 551–4 held that Moses’ God created the world in six days and rested the seventh, and thus Moses made use of the old calendary Pan (see 4625), or totality of the week, to renew the divinity of the time-cycle and connect it with the idea of a One. the idea, too glaringly symbolized…Egyptian & Indian, of Incarnation & Redemption: Coleridge possibly is generalising from his reading of G.F.Creuzer Symbolik und Mythologie der alten Völker; see 4832 f61v. Both religions make much of the incarnation of a god, e.g. Osiris and Vishnu, for the purpose of instructing and saving men. ab anteriori: “from beforehand”. Aaron Rod: Ex 7:8–13; when Aaron turned his rod into a serpent, the Egyptian sorcerers did likewise with theirs, but Aaron’s serpent devoured theirs. Cf CM I Bible 70– 1, note 8 on Ex 7:15 to 8:11, and CM II under Hillhouse. psilanthropo-messianic: Believers in a Messiah who is a mere man; see 5384 and n. ad futurum: “referring to the future”. f35v Ωκεανoς, the Author of Phamenophis contends is the…bürgerliche Tag: Dornedden: Eichhorn ABbLitt X 289: Tr: Thus Oceanus, like the civic day (bürgerlicher Tag), is a circular stream. The Homeric or pre-Homeric Greeks calculated the beginning of the civic day from the evening. I think it probable that it expressed the diurnal Motion of the Earth… thus dividing the Hades….: Dornedden: Eichhorn ABbLitt x 289, 328–9 and n makes the point that Oceanus represents the cycle of day beginning in the far west, continuing through the Hades underneath the earth (the Greek Invisible), and reappearing in the east at morning. ab ωĸυς, ωκεoς, and ενος: I.e. from the Greek words meaning “swift” and “year”, or “old”. annuus, vetus: “yearly, old”. Time, forensic & festal: Time civil and religious, connected with the forum and the festivals. Mythological Alogi Amythi: Persons dealing with mythology without respect for the reason for the myth, who reduce myth to mere representation of natural events and do not see in them the expression of another order of ideas. See above 4692, 4767 and nn; also SM:LS (CC) 99 fn 5. f36 involucrum: “wrapper/protective membrane around the chrysalis”. Zendavesta is to be…forgery of Alexandrine Greeks: This view in the work of Sir William Jones, John Richardson, and Christoph Meiners was described and refuted by J.F.Kleuker “Vollständige Untersuchung über die Beschaffenheit, das Zeitalter und den Werth der Zendbücher”: Anhang zum Zend-Avesta (3 vols Leipzig and Riga 1781–3) III 72–111. This work and Kleuker’s translation of Anquetil’s edition of the ZendAvesta (3 vols Riga 1776) are listed in Green SC. Ahriman & Ormuzd…creatures, created by…Zervana Akarene: In the Zend-Avesta; cf Creuzer Symbolik (1819–23) I 697:

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Tr: Certainly Persian doctrine did not stop short at this dualism alone, without any higher principle, as many have previously believed, but it unquestionably recognized a principle originating the duality, a time without bound, Zervane Akarene, the creator of Ormuzd and Ahriman. Cf F.W.J.Schelling Über die Gottheiten υon Samothrace (Stuttgart and Tübingen 1815) 58–9 where the same description is given. See below 5262 and n. Xρoνoς αχρονος: “time free from time/time without bounds”. Ormuzd possesses by birthright…Honover: Creuzer Symbolik (1819–23) I 706: Tr: In the cosmogony of the Persians Ormuzd appears here as the creator of Light. He moved first and spoke the word HONOVER, by means of which all creatures were created and which his mouth now speaks again and again the whole of space. by the Honover Ormuzd can preserve a pure self…interpenetration of the Peetiare Ahriman: Creuzer Symbolik described Ormuzd and Ahriman as dual opposites (Light— Good—Day and Darkness—Evil—Night) ever at war but also as sharers of the creation; cf CN III 4418. Peetiare Ahriman in the Zend Avesta is the source of evil. causa redemptionis: “cause of redemption”. f36v six days Creation of Ormuzd: Cf TT 30 Apr 1823; according to Creuzer Symbolik (1819–23) I 706 the creation by Ormuzd lasted 365 days and proceeded from the heavens to man; Coleridge had the six days perhaps from Kleuker Anhang II 330, commenting on Zend-Avesta I 19: Tr: According to Zendbooks Ormuzd created the world in six days, which period, according to the Persian writers, comprises a year. Thus the writer of the Avesta knew something of the work of the six days. In the BunDehesch, the epitome of the Avesta, there are the following remarkable words: at the creation of the world the heavens were the first thing that Ormuzd made; then followed water, the earth, vegetation, animals, and finally man. Amschaspands: The seven higher spirits, created by Ormuzd, which help in the creation; Creuzer Symbolik (1819–23) I 702–3, 706, and Kleuker Anhang II 300–1. Jehovah Elohim: The “Lord God” of the second creation story (Gen 2:4–25); for Coleridge’s view of the term as a plural see 4667 and n; he connected it with the “seven spirits of God”. Light of the first day…only real substrate: See CN III 4418 and n. Bara…first verse, & then of Man: The Hebrew is boroa, in Gen 1:1 and 1:27; Coleridge errs in saying it is used twice only; it appears again in Gen 1:21 in regard to sea monsters; cf 4625 and n. God created all things potentially: See 4554 and n. 4795 29.55 There is a slight gap between this and 4794; whether or not written at another sitting, this appears to be a diversion from but linked with the subject of the paragraphs preceding it on the page; cf 4623 above.

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A place of vision: I.e. Heaven…& υice-υersâ, Hell, i.e. both being mentally created. 4796 29.71 f48 Coleridge was reading A.J.Silvestre de Sacy “De versione samaritanoarabica librorum Mosis” in Eichhorn ABbLitt X 1–176 esp 60–75. In a letter of 8 Jan 1821 to H.F.Cary, Coleridge said “I flatter myself too, that I have satisfactorily decyphered the import of Eden & the four River-heads into which the River that flowed out of Eden disparted itself’. CL V 134. The four Rivers: Gen 2:10–14. like Cats on a bed of Valerian: See CN I 176. Races (Radices): Coleridge seems to have in mind a secondary and obsolete meaning of race, as “root” from the Latin radix. viz. Phison,=the Inhabitants of Minor Asia…incolumem servavit: De Sacy op cit 60–1 (spellings of proper names vary with de Sacy’s sources): Tr: In the second chapter of Genesis are given the names of the four rivers which flowed out of Eden and of the regions which they watered. The names of these rivers are Phison, Gihon, Hiddekel, and Euphrates. The Phison is said to water the land of Havilah. The land watered by the Gihon is called Cush, while that through which the Hiddekel flowed is called Assyria. In Saadias the first river is called the Nile and it is said to have flowed through the land of Zavila. The second, called Gihan, is placed in Abyssinia. The third, called the Diddjlet—i.e. the Tigris—is said to flow toward the eastern region of Mosul. The fourth is the Euphrates. With the version of Saadias the Samaritan-Arabic agrees regarding the names of the rivers as well as the names of the lands, except that it has Gihoun for Gihan and the land of the Negroes instead of Abyssinia. The SamaritanArabic translator does not here appear to have followed in the steps of the Samaritan version, for with the exception of the Euphrates, on which all agree, the Samaritan version is at total variance, and gives names of rivers and regions not to be found otherwise and unheard of elsewhere. Nor can it be said that Saadias and the Samaritan-Arabic translator hit on the names of these rivers and lands by chance. It remains only for us to suspect that the Samaritan-Arabic translator followed the steps of Saadias. It seems, however, to have been accepted among the Samaritans that the name Phison belonged to the Egyptian river Nile: for in their liturgies, as Edmund Castell points out, it is very frequently written: May God keep you safe from evil, who preserved Moses safe from the River Phison. f48v VIth Chap. of Gen. V. 2 and 4: “That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose…. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.” AV. The Samaritan & Samaritano-Arabian Version…: De Sacy: Eichhorn ABbLitt 72–3: Tr: In Genesis, the sixth chapter and the second and fourth verses, it is said that the “sons of God” joined in marriage with the “daughters of

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man” and thus gave rise to giants. In both places the Samaritan version has “sultans” for “God” and in one place has “daughters of the common people” for “daughters of men.” Similarly the translator of the SamaritanArabic: filii Sultanorum [“sons of Sultans”] and filiae Hominis [“daughters of man”]—[Coleridge’s Filii Hominis is a slip.] In these places our translator does not appear to have followed Saadias: for in the version of Saadias, if one follows the reading of the Polyglot Pentateuch of Constantinople, in both places there is filii nobilium [“sons of the nobles”] and filiae plebeiorum [“daughters of the common people”]; if one follows the London Polyglot Bible, in the first it is “sons of the nobles” and “daughters of the common people,” and in the second “sons of God,” keeping the Hebrew word, Elohim, and “daughters of Cain.” and in the 3rd Vers….: De Sacy: Eichhorn ABbLitt X 73 continuing, on Gen 6:3: Tr: In the same chapter, verse three, the Hebrew reads lou-yadon ruakhi b’adam leoulom, which many interpret thus: “my spirit shall not always dwell with men,” and thus also Saadias, according to the London Polyglot. The Samaritan-Arabic is otherwise, reading…non recondetur quasi in vagina donum meum in homine in perpetuum [“my gift will not always be contained, as it were, in the sheath in man"]. Saadias partly agrees with this version according to the Polyglot Pentateuch of Constantinople, for in this the reading is…“my spirit will not always be contained, as it were, in the sheath.” The scholion, which is found in both our codices of the Samaritan-Arabic version, declares that the words “my gift” are to be understood of the soul, that indeed the words imply by metaphor the conjunction of soul with body. Gen. II. v. 7: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.” Materia Substrata: “Underlying Matter”. Natura Naturans: See 4843 f117v Lux=vis distinguens cum Tenebris,=vi unienti abdita, ut natura naturata: “Light=the distinguishing power with darkness=the concealed unifying power, as created nature”; for Coleridge’s view of light as the life power, see CN III 4418, and in this volume 4558, 4648, 4625 and nn above. opus Dei proprium: “God’s own proper work”. a period of 120 years: Gen 6:3. v. 21, C. 8: “And the Lord smelled a sweet savour; and the Lord said in his heart, I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I smite again any more every living thing, as I have done.” Sam.-Arab. Version…: De Sacy: Eichhorn ABbLitt x 66–7: Tr: In the same book, the eighth chapter and the twenty-first verse, these words are written: “And God said in his heart,” of which there have been

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many different renderings. The translators of the Septuagint have διανοηείς i.e. “reflecting”; Onkelos has “with his Word”; the Samaritan version has “in secret”. Saadias however has “to his prophet”. The Samaritan-Arabic translator has transferred this same meaning to his version, no doubt to avoid attributing a heart to God…i.e. familiari suo “to his servant”. f49 δια NOY of Heraclitus: “through MIND”; not Heraclitus, but cf SM:LS (CC) App D 95 where in quoting Heraclitus Coleridge substituted divine νóοι (minds) for νóµοι (laws). metaphorice, per Prolepsin, a re inferiori: “metaphorically, by an Anticipation, from an inferior thing”. Sermoni suo: “to his Word”. The Logos: See e.g. above 4554, and below 5297 and nn. 4797 29.72 f49 Reasoning by Consequences: An old bête noire; see e.g. CN III 4184n and The Friend reference there; see also 5117. It is in fact Coleridge’s prime logical objection to Utilitarianism. Unitarians…Psilanthropists: See also CN III 3244n. the Socinian may be…a Christian. The Unitarian, on the contrary: Cf 4618, 5213, where the Socinian was less favourably regarded; on the Unitarian see 4857, 5351 and nn. f49v Oxyds of Mercury: Used in antiseptic ointments against skin infections of various kinds. f50 Quakers: See an early conflict of feelings and opinion about them in a letter of 7 Dec 1802: CL II 893; also The Friend (CC) index under Quaker(s). Also CN III 3830. Coleridge’s point here, about Quaker passivism being unacceptable as a universal but humanly and individually valuable, typifies a characteristic mode of his social thinking. [ad] hominem…a doctrinâ: “to a particular man…from the doctrine”. an error in fluxions: In April 1819 Coleridge tried to borrow an encyclopaedia article, “Fluxions”: CL IV 936. His own copy of A New Treatise of Fluxions by Thomas Simpson (1737), now lost, appeared in Blackwell SC No 513 (1945). Coleridge described Zeno’s error in fluxions in 4522 and in Lect 3 P Lects (CC) ff70–77, without using in either place the term fluxions. (See below in this n, on Zeno.) The error involves confusing infinite and finite; the debate seems to rage between those who do and those who do not regard fluxions as “meer Velocities” and think they are following Newton in so doing, the latter saying that there is an advantage in thinking of fluxions as “the Magnitudes they would, uniformly, generate in a given finite Time” and that Newton himself, though he “defines Fluxions to be the Velocities of Motions, yet He hath Recourse to the Increments, or Moments, generated in equal Particles of Time, in order to determine those Velocities; which he afterwards teaches us to expound by finite Magnitudes of other Kinds: Without which… we could have but very obscure Ideas of the higher Orders of Fluxions”. Simpson (ed 1750) Preface vi-vii. Zeno: See CN I 1193n, where a note on Tennemann is quoted; also CN III 4351, 4358, 4522 above, and nn. f50v ejusdem generis…ejusdem naturæ et gradûs: “of the same class …of the same nature and degree”.

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King James’s No Bishop No King!: The well-known riposte is recorded by Thomas Fuller in his Church History (1655) Chap X. I of James I. Coleridge (and Lamb) loved this work, which Coleridge annotated in Basil Montagu’s copy in 1824, 1829. Dr H.More’s, Glanville’s, & Jung alias Stilling’s No Ghosts, no God: Coleridge had long been familiar with Joseph Glanville’s Saducismus triumphatus, the first edition of which contained a letter of Henry More, the 3rd (1700) a letter to him about the ghostdrummer “the demon of Tedworth”. More tells (out of Webster’s Witchcraft, which he denominates “a weak and impertinent piece”, but the anecdote all the more telling for that) of the ghost of Anne Walker, and the two men who were executed for her murder. More and Glanvil argue that the belief “that there are bad Spirits…will necessarily open a door to the belief that there are good ones, and lastly that there is a God” (1700): “Dr H. More’s Letter” p 9. Johann Heinrich Jung on the title-page of his Theorie der Geister-kunde (Nuremberg 1808) is described as “genannt Stillung”. Coleridge’s annotation on his copy (2) in the BM sufficiently expresses his opinion: “It is perhaps necessary that the same total quantity of Folly should exist in all ages; but differently distributed. If so, I should fairly infer that all the Hum-brummery of all the old Grannams of the preceding Century had been condensed into this credulous cock-sure Dotard of a GhostMonger”. 4798 29.73 The first and last sentences come from Emanuel Swedenborg “De verbo & ejus sensu spirituali seu interno ex arcanis coelestibus”: De equo albo de quo in Apocalypsi, Cap. XIX., et deinde υerbo et ejus sensu spirituali seu interno, ex arcanis coelestibus (1758). Coleridge wrote an approving note on this passage in his copy, in the BM. Quod absque ideis…: De equo albo I I (var). “That without ideas of the understanding, and of the thought thence derived, on any subject, there can be no perception”. Tr (unsigned) Miscellaneous Theological Works (American Swedenborg Society, NY 1857) 300. Essays on Method—Friend Vol. 3: Essays IV-IX “On the Principles of Method”: The Friend (CC) I 448–524. f51v id υidelicet, in quo idea sive cogitatum factum est: “that is, that in which an idea or a thought is realised” On Coleridge’s interest in the discreet use of the word Fact, see 5404 and n. quod υerbum…non est credere: Swedenborg 11 (var): That [therefore] the word can be understood by none but a rational man; for to believe anything without an idea thereof and without a rational view of the subject is only to retain in the memory words destitute of all life and perception and affection, which is in fact not believing. Tr op cit. 4799 29.74 Hints of a Letter to Mr Tulk: Charles Augustus Tulk was a founder of the Swedenborg Society in London. He and Coleridge after Sept 1817, when they first met, corresponded at length on Swedenborgian matters; see also 5102 and n. perusal of…Suedom.: Coleridge often used the Latin form of the name, Suedomontanus, given on the title pages. His first strenuous reading of Swedenborg seems to have begun in January 1820. See the letters to C.A. Tulk dated [Jan 1820], 20

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Jan 1820, [12 April 1820], and [16 Jul 1820] CL V 9–10, 17–19, 40–1, 86–91; and most pertinent to this entry, another of 12 Feb 1821, also to him, CL V 136. Homo internus: “the internal man”; a reference to the “internal sense” or “inner, spiritual meanings” of the Bible in Swedenborg’s intuitional interpretations. Yπαρ=Yπνος(2+αγρυπια(2×aperitio interni Hominis…et vere audiunt: “Vision=Sleep+wakefulness, interpenetrating each other, beget the opening of the internal man and then spiritual apparitions, not however, for this reason always or necessarily rational, any more than in all communications of this world: indeed in the case of the opening of the internal man this depends always on the moral and intellectual condition of the recipient. Those in error see and hear falsehoods; nevertheless they truly see and truly hear them”. To call no man Master…: Matt 23:9–10; Swedenborg made this express declaration in e.g. Doctrine of the Holy Scripture § 51 and in Apocalypse Explained § 631. Ideæ Rationis (veritatis eternæ): “Ideas of Reason (of eternal truth)” relativè ad sæculum et Individuum: “relatively to the era and to the individual”. Ideæ Cogitationis…ad singula: “Ideas of the Understanding; that is, theorems through which some law is discerned in particular cases and applied to particular cases”. distinction which Suedom…Books themselves: See De equo albo (ed cit) 22, where Swedenborg distinguished between the books of the Bible having the “internal sense” and those not having it, a passage annotated by Coleridge. Abverbs (a Verbo Boni et Veri divergentia): “departures from the Word (deviating from the Verb/Word the root of the Good and the True”), with a pun on adverb. pars magna forsan υel etiám maxima: “a great part perhaps or even the greatest”. 4800 28.57 The entry is datable 13 Feb 1821 from the reference to the ministerial majority of 120, and the voting figures for a vote in the House of Commons on the motion to restore “her Majesty’s Name to the Liturgy” 13 Feb 1821 in H. of C. See 4805. See also Coleridge’s letter postmarked 12 Feb 1821 in which many phrases in this entry are used: CL V 138. Clerisy: If the dating is correct, this is the second recorded use of Coleridge’s coinage of this word, (it appears in the letter cited above of the day before) basic to his main thesis in C&S; see C&S (CC) 46 and n. A brief gloss on the point being made here is found in TT for 10 April 1832: “All harmony is founded on a relation to rest—on relative rest…. The clerisy of a nation, that is, its learned men, whether poets, or philosophers, or scholars, are these points of relative rest. There could be no order, no harmony of the whole, without them.” See above 4704 and n. Longanimity: A nonce-word, not in OED. 4801 28.58 Early in 1821 the possibility of a Neapolitan revolution was growing critical; it originated in secret treaties in 1815 between the King of Naples, and the monarchs of Austria, France (?), England (?), Spain (?) by which, as Lord Holland put it, “Naples was bound not to make in her government any alterations injurious to the interests of monarchy, or any change contrary to the system which the Emperor of Austria adopted in his Italian states”. When Neapolitans found the bond irksome, Austria threatened war, and a conference of royal heads issued a circular in November 1820, drafted by Castlereagh, to the effect that they would not interfere with whatever action Austria took, on the grounds of disapproval not only of the Neapolitan revolution but all

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revolutions. By liberals, this was felt to be “a crusade of kings against the cause of humanity and liberty”. An Reg for 1821 (1822) 8–12. Lord Holland’s narration in the House of Lords was part of the debate in reply to the King’s Speech at the opening of Parliament, 23 Jan 1821. Holland asked whether England had protested to Austria and her allies against their interference with the liberties of independent states, especially Naples. On 17 Feb 1821 he spoke again, at even greater length. a good Sonnet: I.e. an idea for a sonnet? See 4805. change of ministry: The Tory Liverpool Ministry, in power since 1812, was under considerable attack through 1819–21 as seen in such demonstrations as Peterloo, the unpopularity of the repressive Six Acts, the Cato St Conspiracy, the public sympathy for Queen Caroline, and widespread suspicion that international agreements were secret because not always in the public interest. See also 4805. 4802 28.59 Cf CN III 3872 and n. On the derivation of Rivales, “people sharing the same stream”, see C&S (CC) 117 and n. 4803 28.60 The Queen’s Prosecutors: In George IV’S public legal contest with Queen Caroline, Coleridge, with perhaps the majority in England, was on the Queen’s side; if not enthusiastic about her, he, like many others, disapproved of the Bill of Pains and Penalties, and the conduct of the divorce proceedings instigated by the Government, the “Queen’s Trial”. See 4826 and n. If Coleridge is thinking of specific prosecutors, possibly they are Sidmouth and Castlereagh (4720) and Eldon (4827 and n). As G.M.Trevelyan puts it, “The subjects of the land were in some doubt as to the Queen’s character, but in none at all about the King’s”. History of England (1926) 623. the far-famed Magisterial Bard…Maribus: William Lily, in his Rudimenta grammatices, published from 1529, gave rules reprinted in successive Latin grammars including An Introduction to Latin Grammar for the use of Christ’s Hospital (3rd ed 1785) on the genders of nouns. The rules were entitled, from the first words, Propria quæ Maribus, i.e. “Proper names which [are assigned to] males [you may call masculine]”. Dux….Sacerdos: “A leader, an Outlaw, an Heir or Heiress, an Outlaw: [nouns] compounded of frons [a forehead] such as bifrons [one with two faces] a guardian: an Ox [or Bull or Cow] a thief, a swine, and a priest or priestess” [these nouns being common to the two genders]. But this section is not in Christ’s Hospital grammar. 4804 28.61 Imitation of the passage: A projected poem? Mids[ummer] N[ights] Dr[ea]m on the fatality of true Love: Act I i lines 141 foll? Lysander. Or, if there were a sympathy in choice,/ War, death, or sickness did lay siege to it,/ Making it momentary as a sound,/ Swift as a shadow, short as any dream,/ Brief as the lightning in the collied night./ That, in a spleen, unfolds both heaven and earth,/ And ere a man hath power to say, “Behold!”/ The jaws of darkness do devour it up:/ So quick bright things come to confusion. Hermia. If then true lovers have been ever cross’d,/ It stands as an edict in destiny. …

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The letters are half-cancelled or altered confusingly; the intention was probably ST (ligatured) T (cancelled), and the Greek capital Sigma, i.e. “STC”, under slight concealment. Wordsworth; more usually Coleridge wrote Aξιολογος, as in CN III 4243, a less derogatory word. It may be significant that no name is attached to hopeless Hymen, or to Disease. 4805 28.62 W. Sc.: Walter Scott dealt with the Earl of Leicester in Kenilworth (published Jan 1821), alternately making him treacherous villain and dupe, always very much a noble lord. That Scott did not own to being the author of Kenilworth or any of the Waverley novels until Feb 1827 does not alter the dating or interpretation of this entry. By the end of March 1820 Coleridge had spotted him in Ivanhoe (1819), because of his use of three lines from the then unpublished poem of his own, The Knight’s Tomb, quoted to Scott by Frere. See Gillman Life 277 and a Cornell MS fragment in CL V 380–1. On Coleridge’s opinion of Scott at about this time (Scott of the King’s party, had been made a baronet 30 March 1820) see a letter to Allsop of 8 April 1820 (CL V 32–5). It is not clear from another letter to Allsop two days later whether Coleridge declined an invitation from his neighbour, Charles Matthews, to meet Scott, or whether in fact he relented to avoid misunderstanding. See CL V 38–40. Debates in both Houses of P[arliament] on the Austrian & Lord Cast[lereagh]’s Circulars respecting Naples: See above 4720, 4800, 4801 and nn. The accusations of subornation and perjury were being tossed back and forth at this time on both the domestic (royal) and international stage. the Milan Commission was set up late in 1817 to investigate the personal habits of Caroline, then Princess of Wales. It sat for two years collecting testimonies, unsworn and not cross-examined, in a Green Bag, which became a scandal centre and a mine for pamphleteers. The Commission recommended even further investigations. On 5 July 1820 the Bill of Pains and Penalties was introduced by Lord Liverpool in the Lords, the “Trial” began on 19 Aug with Brougham defending the Queen, and with adjournments it lasted until October when the Bill was withdrawn. Lordly Smiles: Note Guilty Smiles 4801. Is there here also, in the age of Cruickshank and caricature, a cartoon in mind? 4806 28.63 zöo-magnetic influx: See 4512, 4887, 4908 and nn, also Inq Sp § 30, 31, 32, 40 for similar lines of reasoning. The entry is a good example of Coleridge’s attempts, in many contexts, to apply logic to prejudices, whether of credulity or incredulity. With the last sentence cf “Incredulity is but Credulity seen from behind, bowing and nodding assent to the Habitual and Fashionable”. LS (CC) 81. 4807 28.64 improved Proverb: The old proverb is, “Children and fools must not play with edged tools”. 4808 28.65 Moriae Encomium (Oxford 1668) contains the commentary of Gerard Listrius, the letters of Erasmus to Martin Dorp, some additional letters, and Erasmus’s answer to Luther. A copy of this edition marked as Coleridge’s appears in Wordsworth LC; this entry supports the hypothesis in CN III 4262n that Coleridge used it. The passage (228–9) reads

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Tr: [Plato] defines Philosophy to be a contemplation of death, because it takes off the mind from visible and corporeal objects, than which death does no more. And therefore, as long as the Soul useth the Organs of the Body in that right manner it ought, so long it is said to be in good state and condition; but when, having broke its fetters, it endeavours to get loose, and assayes, as it were, a flight out of that prison that holds it in, they call it madness; and if this happens through any distemper, or indisposition of the organs, then, by the common consent of every man, ‘tis down-right madnesse. Any yet we see such kind of men foretell things to come, understand Tongues and Letters they never learnt before, and seem, as it were, big with a kind of Divinity. Nor is it to be doubted but that it proceeds from hence, that the mind, being somewhat at liberty from the infection of the body, begins to put forth it self in its native vigour. And I conceive ‘tis from the same cause that the like often happens to sick men a little before their death, that they discourse in strain above mortality, as if they were inspir’d. Agen, if this happens upon the score of Religion, though perhaps it may not be the same kind of madness, yet ‘tis so near it that a great many men would judge it no better, especially when a few inconsiderable people shall differ from the rest of the world in the whole course of their life. Erasmus The Praise of Folly tr John Wilson (1668) ed Mrs P.S.Allen (Oxford 1913) 178– 9. Epopsy: “clairvoyance”; see CN III 4449 f30v and above 4521 and nn. So Plato: Moriae Encomium 229–30 and n. Erasmus cited the Allegory of the Cave, Bk VII of the Republic, and used it as an analogy of the many who see the shadows as reality, the one who sees beyond, and the derision of each for the other. So St Paul, Corinth: Moriae Encomium 231 and n. Erasmus referred to I Cor 7 [29– 31] as an example of Paul’s similar looking beyond temporal things and dealing only grudgingly with this physical world. Allsop records Coleridge as saying, “I think the Praise of Folly the most pleasant Book of Erasmus”. Allsop II 190: TT (CC) [II 389] 4809 28.66 ff63–64 Dr Parrot: In Archiv (see 4512) I ii 174–80, a long article on “Coup d’oeil sur le Magnétisme animal” by G.F. Parrot (1816) was reviewed by D.G.Kieser. Coleridge, translating, quotes from I ii 177. The article that followed in Archiv I 181–8 (see above 4592n) was a review of Gerbrand Bruining Schediasma de Mesmerismo ante Mesmerum, in quo disquiritur, num υeteres Aegyptii eorumque coloni ad Pontum Euxinum Graeci, Romani atque alii, πολυθρύλλητον illud inventum Mesmeri, quod magnetismum animalem υocant, reapse cognitum habuerint eoque usi fuerint? (Groningen…1815). The review would make Coleridge wish to read the book—arguing as it did that the ancient prophets and seers were affected by some of the same physical and psychological manifestations as men now—if animal magnetism is a human function it must always have existed—at least if different in quality, an analogous function (187). f64v Says Ghert: P.G.van Ghert had the first and only article in Archiv II i 1–188, continued in Archiv II ii 1–51; it was taken from his Dagboek eener magnetische Behandeling (Amsterdam 1814) as stated in the first footnote. Van Ghert was described

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as secretary of the Royal Mineralogical Society of Holland in Jena, and a member of many learned societies, hence not gullible or a charlatan. He gave a daily report from 20 Dec 1809 of the case of Mlle.B. In recording his work with her he said that he was astonished at her freedom of speech in sleep, at which times she spoke of things she would have blushed at when awake. He was able to call in some impartial witnesses who either had doubted the reality of animal magnetism altogether or who didn’t believe in things mysterious. Coleridge condenses Archiv II i 20–1: Tr: On the other hand, I hold myself duty bound, regarding the clairvoyance of the patient, to add that she very often forgot herself in these sessions, and often gave descriptions of places and persons that were entirely false and erroneous, which perverseness she then always attributed to the levity of mistrust of those who put questions to her in these trances, or who enquired after one or another whom they wished to see. handy: see 4713 and n. f65 all my eye gentry: The sceptics who say “All my eye and Betty Martin” (see 5217n) to every new concept. See CL VI 564n for Coleridge’s explanation of the phrase. Philalethist: Not in OED: “lover of truth”. Veridictions: Not in OED; “true sayings”. f66 Newton’s aphorism: In “Regula IV. Regulae Philosophandi” Bk III of the Principia: Opera ed Horsley (5 vols 1799–85) III 5: Tr: In experimental philosophy we are to look on propositions inferred by induction from phaenomena as accurately or very nearly true, notwithstanding any contrary hypotheses that may be imagined till such time as other phaenomena occur, by which they may either be made more accurate or liable to exceptions. Tr Andrew Motte (1729) revised by F.Cujori (Berkeley 1934). The entry is an expression of Coleridge’s attempt to be fair and neutral in the contemporary controversy over Animal Magnetism; see 4512 and n, and Inq Sp § 30. 4810 28.67 The unintended Couplet was used with some variations in “First Advent of Love”: PW I 443 where it is dated “?1824”. The three quotations are separated by short lines, but the appearance is of all having been jotted down at the same time. Coleridge’s edition of Philip Sidney’s Arcadia is not known. (He owned a German translation, now in BM.) Here he was reading the early pages of Book i: “as her breath is more sweet then a gentle South-westwind, which comes creeping over flowrie fields and shadowed waters in the extreme heat of Summer:…hath not the onely love of her made us (being sillie ignorant shepherds) rais up our thoughts above the ordinarie level of the world, so as great clerks do not disdain our conference?…they both perceived a thing which floated, drawing neerer and neerer to the bank; but rather by the favorable working of the Sea, then by any self-industrie.” (1662) With the last, cf Coleridge’s personal observation of the working of the sea in CN II 2014 ff48v–49.

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See 4669n; were Lamb and Coleridge discussing Sidney at this time? Lamb’s essay, “Some Sonnets of Sir Philip Sidney” refers to “the noble images, passions, sentiments, and poetical delicacies of character, scattered all over the Arcadia…” L Works II 248. The essay, defending Sidney against Hazlitt’s criticisms in his lectures of 1820, appeared in the London Magazine for Sept 1823. 4811 29.75 f52 fusion as disparate from solution: In both fusion and solution the solid state yields to the fluid state, i.e. coherence (CN III 4433) decreases. If one accepts caloric as the matter of heat (see 5144 and n), then caloric is an imponderable fluid, and melting or solution in caloric=fusion, just as solution in water=solution. But Coleridge considers fluid material caloric as fictional, regarding it as a power. Caloric?+Dilation?: Hydrogen (see 4555) is Dilation; cf CN III 4420, and caloric causes bodies to expand. f52v Infusibility: At this point it becomes clear that Coleridge’s questions are being mentally directed to Steffens’s arguments in the Beyträge 257 foll. For use of the Beyträge in this period see above 4628 and n. Steffens states (259) that there are two main ways of looking at nature—either one follows nature’s development from step to step, which shows us what gradations nature goes through but not how, or one considers each step as a higher power of preceding ones, and builds on this eine Theorie der NaturEvolution. frozen Quicksilver: The reference is pertinent to coherence as a key in the classification of metals, and mercury as a fluid metal is therefore particularly significant; see Coleridge’s earlier discussion of this point. =C.: i.e. Gr[avitation predominating over] L[ight]=C[arbon]. —Color—Oxydation.—contractive Fire?: Steffens in his Grundzüge (53) says that as oxygen and hydrogen show the degree of divergence under the power of gravity, so colours show the degree of divergence under the power of light. Coleridge is concerned to incorporate colours in his transcendental chemistry of powers. the Nature of Hydrogen…Nitrogen…Carbon: See 4555 and n. For Steffens, “the magnetic axis, in so far as it marks the maximum of coherence, is the principle of the evolution theory, because in coherence lies the germ of all development”. Thus the N-S polarity in the “Compass of Nature”, corresponding to Carbon-Nitrogen (see 4555 and n, and Steffens Beyträge passim) is for Steffens the axis of coherence and the key to geological evolution. See e.g. Steffens (259) where, having considered the metals in their aspect of coherence, or density, he said: Tr: It is however a very noteworthy and significant relationship that the melting point, i.e. the point where the metal can display an indifferent fluidity, will always rise, so that on the one hand the power of attraction, on the other of Repulsion, will become stronger, until in the coherent sequence it is lost in complete infusibility, and in the less coherent sequence is impeded through earlier volatilization.

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But the power of repulsion, in its purest manifestation, appears as nitrogen; the power of attraction, in its purest manifestation, appears as carbon. Steffens then proceeded to discuss nitrogen and carbon as representatives of magnetism in chemical processes. Coleridge’s discussion of infusibility, and fusion as disparate from so-lution, pursues his refinement of the classification of powers through a critical reading of Steffens’s geology of powers. Calcium, in Carbonate of Lime (f52v) and Silex are geological representatives of the two main series of the fundamental polarity. The chemical and magnetic polarities are formally identical: the chemical, Carbon-Nitrogen, the magnetic North-South. Carbonic Acid: Coleridge had just referred to the antagonism of Contr[action] to Attract[ion]. A chemical analysis of Carbonic Acid gives carbon and oxygen, exponents (see 4555) of attraction and contraction respectively. Hence the significance of Carbonic Acid in these series. the precious stones, ex. gr. Diamond…: All are forms or analogies of silex, with the corresponding polarity. Coleridge was asking for, and not receiving from Steffens, an explanation, through the Powers, of the genetic relations between the precious stones. the Stoffs have their essence wholly in the Powers…basic energies of Attraction…: On Attraction see 4544, 4555, 4556, 4569 and nn. The whole entry is a part of Coleridge’s continuing discussion of chemistry as illustrative of the dynamic principle. 4812 29.76 f52v Coleridge’s annotated copy of Swedenborg’s Prodromus is in HEHL. Epopsy: See above e.g. 4808 and n. places as the ultimum…esse Deum et Deum esse infinitum: Selected from § 6 Prodromus 82 var: We have now to show in conclusion, that the infinite is the cause of the finite, and the infinite God, the builder of the universe…. There is in fact a tacit consent, of a tacit conclusion of the soul, to the being of God as well as to the infinity of God.… James John Garth Wilkinson tr Swedenborg Outlines of a Philosophical Argument on the Infinite (1847). f55 curiosa felicitas: “a careful felicity”. Petronius 118.5, of Horace. “hoc dictari…et quasi admonitâ”: Following from above, Prodromus § 6: “…this is dictated, I say, partly by the soul in its own free essence, partly by the soul as instructed and advised by the diverse innumerable effects presented in the world….” Coleridge inserts after “free essence” ubi Voluntas Ratione subest: “when Will is subordinate to Reason”. the following sentence…(p, 83, 84): (The words corresponding to those quoted by Coleridge are underlined.) …not unlike reason in the soul, which comes partly from the soul and partly from the body, although we do not know whence it comes, because we do not know the state of the soul. Nor unlike the involuntary and

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congenital actions that take place in the body, which proceed spontaneously without the body being aware of them; such for instance as the innumerable internal motions of the frame, of the senses, of the muscles, of the heart, of the fluids; or such as the issue or procession of the efficient causes designed to set the muscles in motion at the will of the soul, or in obedience to predetermined conclusions. The body is indeed unaware of the grounds from which these and similar actions come, and whether they are determined to motion by any cause or none; (although the senses see that the motion exists and perceive that it is constant;) and hence they appear to originate spontaneously and without the participation of the body. And there are numberless other phenomena whose effects we know but cannot explain the cause; for example, harmonies of many kinds, where natural perfection is almost attained, which arrest us at once, surprize us into praise, raise smiles of delight whenever we see or hear them, and yet of their cause we may be said to be ignorant; although they have a cause, at least in a perfection and harmony either truly natural or that corresponds with the perfection and harmony of our individual nature. We give these illustrations simply by way of comparison, to show that there are many things in our own organization that we derive from a source different from either the soul or its harmonic connection with the body; many things, therefore, which seem to happen spontaneously. And so also it may be with that tacit consent and feeling of our souls, which dictates to us the existence and infinity of God. Tr ibid. Democritus’s theory of the origin of the Belief of Deity: Tennemann I 292–3 quotes Sextus Empiricus Adversus mathematicos IX § 24 and 19, for the theory of Democritus that the origin of ideas of gods is certain aggregates of atoms with which the universe is filled, or rather images and effluences from such aggregates which touch men in various ways that affect their minds and thus are able to evoke ideas. The Conclusion…p. 85, 86…is admirable: Prodromus § 6: But it is scarcely philosophical to derive from the soul a spontaneity corresponding in character with the involuntary power in the body or with the harmony and perfection existing in things and proportions. And yet it cannot be denied that there is that in man, as man, provided he enjoy the use of reason, which acknowledges an omnipotent God, an omnipresent and all-provident Deity; it seems therefore to be innate, and to be a power or action of reason, when not on the one hand troubled too much by its own ideas, nor on the other hand too destitute of all cultivation and development. Tr ibid. Vi rationali sriverat homo, numen dari: “Man would have known by the Power of reason that a deity existed”. Coleridge’s addition.

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laxè et abusive: “loosely and wrongly”, i.e. catachrestically, from the Greek-derived equivalent of abusive. per cogitata discursiva: “by discursive thoughts”. per discursiones animi: “by discursions of the Understanding”. per idola et discursiones animi: “by images and discursions of the Understanding”. Coleridge’s footnote is written at the bottom of f53, half of which has been left blank at the end of the entry. 4813 29.77 The reference is to Oken’s Zoologie in Naturgeschichte V (II—IV not yet published), the entry being mainly verbatim from Coleridge’s marginal notes, commenting on Oken’s derivation of animal organisms from protoplasmic slime upwards according to their sense organs. See also 4719, 4722–24, 4726 and nn. Although there is no reason to believe that Coleridge read Oken’s voluminous work in sequence, the divisions being clear, (Vol I Mineralogie (1813), Vols II, III, IV Botanik (1825, 1826, 1826), and Vols V and VI Zoologie (1815, 1816)—it may be worth noticing that the N 29 references here are to Vol v, Zoologie, as in 4984, the N 28 references to Vol VI. The earliest known date for Coleridge’s reading of Oken’s Naturgeschichte is 30 Sept 1820, the date on his copy in the BM; see 4724n. f53v Darmsinn: “Der Darm bildet sich aus zum Darmsinn, Zunge,” as Coleridge translated it from Oken’s v 8 the “Gut-sense”; the pattern is repeated for lungs and nose (“Die Lunge bildet sich aus zum Lungensinn, Nose”); flesh, bone and ear; nerve and eye. Psilo-somatism: Mere materialism, by analogy with “psilosophy”, merely concerned with the body. Oken’s scheme: Oken ranked organisms according to their principal organs and senses, making the eye and sight the highest as discussed above in 4719 f54 and n. He also equated sensibility and sensation, a distinction that is important to Coleridge. See also TL 58. Sight observes external surfaces and electricity is the surface power, corresponding to irritability, the predominant power in insects with their impressively large compound eyes; see also TL 59, 71, 79, 90–1. of the electrical Form, the Power of Breadth & Surface: Schelling described the correspondence of electricity and surface or breadth in his Zeitschrift für spekulativ Physik (1800) I 119; Coleridge’s heavily annotated copy is in the BM.Schelling stated that the second moment of the construction of matter, at which the second dimension joins the first, is indicated in nature by electricity. The first dimension is length, the second breadth or surface. Steffens in his Beyträge (275 foll.) presented a hierarchy of living things organized according to powers similar to Coleridge’s in TL. See 4513n. In attacking Oken in this entry, Coleridge is bringing arguments to bear from Steffens and Schelling, some of which are elaborated at length in TL 70 foll. R.Southey. This hitherto unrecorded experiment was described by Coleridge in the same note on Oken’s Zoologie: Naturgeschichte V 8–11. See CM IV under Oken. f54 p. 12 Organic Atoms: In the Introduction to Vol V of the Naturgeschichte (12) Oken described the “Elemententhiere” as “Schleimpuncte”, as Coleridge says, “true atoms”. Oken goes on to describe how all four elements meet in one atomic point, which he called “ein Mil”. Fressende Puncte (“voracious points”) was Coleridge’s mocking adaptation at v 29. Oken in his ponderous way said (V 12) the Infusoria must have a

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German name suited to their smallness, so he names them “Mile”: Milette is, characteristically, Coleridge’s. (p. 51. Hydra…of Trembley): Abraham Trembley (1710–84) was puzzled (in 1740) by the regenerative powers of the hydra, which Oken notices on this page. “But the marvel is not very great.” Ein Korallen-stamm…ein Haufen Mile!: “A piece of coral is a mass of these minute organisms, so is the human body” Coleridge summarizes Oken’s theory. Clio Borealis: The elements in the description are in Oken V 324–5. 4814 29.78 For the chemical symbols here see App A. With 4813 this entry appears to belong in an 1821 sequence after the reading of Brande Manual (4566 foll), Steffens Beyträge (4652 foll) and after a subsequent reading, or possibly a re-reading, of Oken. f54v “The most pregnant historic Symbol on Earth is a Coral Bank on a Stratum of Coal”, Coleridge wrote in 1818; see CN III 4432 and n where it is clear that his interest in the living tendencies in what is generally regarded as inanimate nature goes back to his earliest fascination with chemistry. Here he is seeking to apply and refine his dynamic system of powers in nature as a productive and generative sequence and focusing on the transitions between levels in the hierarchy of powers—e.g. magnetism, electricity, galvanism; see CN III 4226 and 4555. Oken’s collection of facts of natural history and his development theory, and Steffens’s presentation of geology as a science of powers not only “physical” but “vital” (e.g. sensibility, irritability) in which chemical substances evolve and may be correlated with vegetation and animalisation, are both present in this entry. See 4813 and n. Coral as plant-animal leaving mineral residues was naturally a focus of interest; See also TL 70–2. A slime…new Coral: Again summarizing Oken in Zoologie: Naturgeschichte V 57–8. Steffens too had said the first form of animal life is a slime and traced in Beyträge 280–2 a development from undifferentiated green matter to a gelatinous substance, then polypi, then coral; his interest lay chiefly in the question of the dividing line between organic and inorganic. Steffens identified the residues of animal life as calcareous, and of vegetable life as silex (ibid 38–48). In his Pt I, nitrogen is the exponent of animality, carbon (c) of vegetation. Like Coleridge, Steffens was interested also in the development of individuality, or as Coleridge has it, “the principle of individuation”. TL 42. animal life, that thus lives by dying. See CN III 4434. the detrusion of Lime…extrudes Carbon; Corals deposit carbonates—a living process analogous to the extrusion of carbon dioxide in expiration. the subjugation of the/c to the Nitrogen is also the power of repulsion, carbon the power of attraction (4555); thus where nitrogen predominates one has a gas—as in respiration, an animal product—and where carbon predominates, a solid—as in the carbonate residue left by corals, on the animal-vegetable border. the/as silicium: Silicum is classed by Steffens in Beyträge 38–78 with carbon as an exponent of vegetation, hence as Epidermis of Silex. See 4663n. Diamond of animal origin?: The transition to Diamond (an easy one to Coleridge—see CN I 1098 f28v and in this volume 4751) parallels Steffens Beyträge 55– 7, though Steffens seems to make it vegetable. His aim in this section is to show that there are two principal types of geological structure, calcareous and siliceous, correlated with animal and vegetable residues geogonically explicable, also correlated; also nitrogen

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and carbon as representatives of magnetism. Correlations are suggested also with metallic series. Iron is part of the more coherent series in which diamond occurs but its position in the series is sufficiently far away from silex that it might be animal rather than vegetable, as Coleridge seems to think. hydrogenated Carbon: Diamond, as in Steffens ibid 57. betwixt Iron and Silex: As above in Steffens, also 183–5. Steffens’s correlations are also with fluidity and solidity, establishing his series, though Coleridge’s antechrystalline Fluidity appears to be his own idea. eisenhaltigen Sand: “ferruginous” sand. The diamond sparkles: See 4929 f31v and n. maturation of Granite into Coal: Granite for Steffens is the first Bildung (141), “formation”, which under the vegetative tendency of nature produces coal (58), granite being according to Werner the first member of the schistous formation which exemplifies vegetative tendencies (18–19). Still, however, my thoughts fly back: I.e. to CN III 4226? And to Schelling Zeitschrift für spekulativ Physik I (1800) 102 foll, and to many of the sources and thoughts behind TL? f55 Thus the Metals always found with Platinum: As Oken says, Naturgeschichte I 462, naming ten of them or more. projecting Opposites as Contraries: I.e. flint is siliceous and vegetable, lime calcareous and animal, and thus opposed. But also flint in thin strata, is breadth, electricity; lime in vast masses is depth, galvanism. Thus powers, strata, chemistry, and life are all correlated. 4815 29.79 The full stop is somewhat muddled in the MS. Jacobi in Allwills Briefsammlung quoted this passage as Coleridge has it, omitting the same few words from Plato and all accents and breathings, with the name of Diotima (Socrates’ mistress), who is quoted as speaking these words, but with no reference to Plato or Symposium 203 A; see Jacobi Werke (6 vols 1812–22) I 226. Coleridge’s annotated copy of the first three volumes, 1812, 1815, 1816, is in the library of Columbia University. See CM II under Jacobi. See also below 4816–4819, 4923, 5204 and nn. Jacobi used the passage as a postscript to a love-letter in which a character in his novel declares he is dying of Love: Tr: God does not mingle with man, but only through the spirit do Gods have any communion or converse with Men. If Coleridge was using this notebook when writing C&S, his use of Diotima for his reference instead of Plato may have obscured even from himself the fact, when he quoted some of these words, that he was quoting from Jacobi, not directly from the Symposium. See C&S (CC) 184 and n 3, also 166. On the use of Jacobi at this time, see also 4816, 4817 and nn. 4816 29.80 In AP 300, without the German conclusion. If like 4815 it is from Jacobi, it has not been found; see 4815, 4817 and nn. The German, which may be Coleridge’s own reads: “You would [be able] to explain this otherwise to me without difficulty”, and even [bring] my own facts on your side by

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Words: “for the deeper truth always has the web of words against it: the instinct of the letter is to subdue reason, to deal with it as Jupiter did with his father”. 4817 29.81 The words have not been found in Hobbes’s Latin works but are in Jacobi Werke 1 306 (see 4815 above), who used them as a motto for a story, “Die feinste aller Haderkünste” (“The most subtle of all polemical tricks”) without locating the reference specifically. Tr: If Euclid’s proposition that the three angles of a triangle are equal to two right angles had been contrary to the interests of those in power, I have no doubt that it would have been either disputed or suppressed. 4818 29.82 The entry is mainly adaptation of Jacobi’s pp 284–5 in the first volume of his works cited above in 4815n. The Latin and Greek phrases are all Coleridge’s, and he substituted the name of Allsop—if the obliterated word is correctly so read—for Jacobi’s Ernestine. The conclusion is entirely his own. The name Alsop was all but deleted, with acid. If by Alsop himself, this might be a clue to reasons for similar deletions. Possibly Mrs Gillman was not responsible for all such interference with the MSS; see 4986 and the references to CN III in the n. de rebus…ratio: “As to things not apparent, and those non-existent, the rule is the same”. A legal maxim, about documents not produced in court, etc; see SM:LS (CC) 18n2, 99. ens apparens…patiens: “an entity apparent through a form which exists from itself and through another thing, or an entity having and passively accepting a form proper to itself’. rei apparentia: “the appearance of a thing”. et per quam…solvitur: “and through which it posits and projects itself: and, when the shape is removed, it is dissolved”. id, quo figitur: “that by which it is fixed”. genus linguæ…(sufficiens): “genus of the generative language which is under all and each one, the common underlying (sufficient) cause of languages”. Cf 4770 and n. Γλωσσαι αγλωσσοι: “tongueless Tongues”; cf λóγος in SM:LS (CC) 99, also χρονος αχρονος in 4794 f36 above. 4819 29.83 The source has not been traced. 4820 29.84 ΣFHδενβουργ: Swedenborg. (p. 216. De cælo et inferno): See CN I 165n and CN III 3474 and n. The passage in Coleridge’s edition (1785) is on 216–7, § 492: For man is accustomed from childhood to make a show of friendship, benevolence, and sincerity, and to conceal the thoughts springing from his own will. He has consequently acquired the habit of living a moral and civil life outwardly, whatever he may be inwardly, and the effect of this habit is that man scarcely knows or thinks anything about his inner mind. Tr F.Bayley Heaven and its Wonders, and Hell (1909) ed J.Howard Spalding. 4821 20.21 Lord Grenville pro Papistis Britanno Hiberniis: Lord Grenville “for the British-Irish Papists”.

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Tuesday Night, April 17, 1821: The Lords debated the “Roman Catholic Disability Bill”, which had passed its three readings in the Commons earlier in the month; if the date refers to the entry, Coleridge was recording a debate he attended. Reports appeared in the daily papers for 18 April. Grenville’s speech was very long, though Coleridge’s description of his cogent liberal argument in support of the bill shows Protestant bias and was undoubtedly coloured by dislike of the man, formerly a friend of Pitt, more recently an advocate of the suspension of the Habeas Corpus Act. the true Question Coleridge thought, involved both church and state. See below f9v. adhuc sub lite: “still in dispute”. Swift’s Humane Project: Swift’s A Modest Proposal for preventing the children of poor people from becoming a burthen to their parents or country, and for making them beneficial to the publick (Dublin 1729). Grenville referred to Swift generally and quoted his views on Ireland several times in his speech. Grenville adverted at length on the history of English confiscations of Catholic properties in Ireland, and the refusal of political equality, but while he used the word monstrous at least twice, and the implications of Tyranny and Iniquity are present, Coleridge was not quoting directly. f9 in the H[ouse] of Commons…Mr Canning’s speeches: Canning in the Commons debate (16, 26 Mar 1821) had made bland but eloquent speeches in favour of the bill, complimenting the proposers and opponents alike on the “candour”, “temper”, and “propriety” of the debate. Hansard for 16, 26 March 1821 (N.S. Vol IV col 1302). He also referred sarcastically to those who, in opposition to the bill, had suggested that Popery was still Popery, i.e. “the apprehension that the present race of Catholics would throw off a mask worn by successive generations of their ancestors….” The Speeches of George Canning (6 vols 1828) IV 270–309. (Canning’s speeches are not always fully reported in Hansard.) Sir T, Lethbridge & Mr Ellis: Thomas Buckler Lethbridge (1778– 1849) was M.P. for Somerset 1806–12, 1820–30. Thomas Ellis, Master in Chancery, Dublin, was elected M.P. for Dublin (over Henry Grattan) in 1820. Neither appears to have made any important (let alone riot-inducing) speech in the House, though both spoke against the bill. Lord Liverpool’s Reply: Hansard reported the Earl of Liverpool as referring in the Lords debate to the danger to England if Roman Catholics obtained political power, because of “what might be called, for brevity’s sake, foreign allegiance”. Hansard for 17 April 1821 (N.S. Vol V col 341). f9v The three letters to C.A.Tulk on the so-called Catholic Question are not in CL and may not have survived; so-called, because Coleridge preferred to distinguish between Catholic (in the original sense of “Universal”) and Roman Catholic. Cf C & S (CC) 120, 140–1. See below 4875 and n. The letters were addressed to C.A.Tulk because he had recently been elected M.P. See also EOT (CC) Index under Catholic Emancipation. 4822 20.22 Sophism a gradibus continuis: “The Sophism of infinite series” or sorites, more usually the sophism of the heap of grain, or sand, leading by a chain of statements from fact to absurdity. Sit pro causâ…facta fuerat: “Let that without which a thing would not have happened and have been done be taken as its cause”. Sophisma malitiosum: “the malicious Sophism”.

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4823 20.23 Prometheus’. 16 May 1821 Coleridge wrote to Derwent: H[artley] has the noblest Subject that perhaps a Poet ever worked on—the Prometheus—& I have written a small volume almost to him, containing all the materials & comments on the full import of this most pregnant and sublime Mythos and Philosopheme—in short, the sum of all my Reading and reflection on this vast Wheel of the earliest & purest Heathenism…. CL V 142–3. Hartley, “in or about 1820" Derwent said, in prefatory remarks to Hartley’s poetic fragment Prometheus, showed the beginning of this work to his father, “who was much pleased with the commencement, and took great interest in the work. This may, however, have operated as a virtual discouragement….” Poems by Hartley Coleridge (2 vols 1851) I 280. the good side of his Gift: The divine spark, the nous? In his Royal Society lecture On the Prometheus of Aeschylus (to edit the text given in LR 335–6) Coleridge called the Prometheus “the sublime mythus… concerning the genesis, or birth of the or reason in man…The Prometheus is a philosophema ταυτηγορικòν: the Tree of the knowledge of good and evil, [is] an allegory, a [a sacerdotal lesson], though the noblest and most pregnant of its kind”. See 4832, 4843 and nn. the Northern Nightingale whose simply plaintive tones: Cf Coleridge’s poem, The Nightingale, in which Milton’s “‘Most musical, most melancholy’ Bird” is quoted in order to refute this last phrase. PW I 264. The source of Coleridge’s information has not been traced. The Thrush Nightingale was described and named Luscinia luscinia by Linnaeus in 1758. That there was another similar but separate species which overlapped in range, Luscinia megarhynchos, was not established until 1831; this is known as the Nightingale to English ornithologists. The Swedes and Dutch refer to Southern and Northern Nightingales. Neither of these, nor Coleridge’s Wood-lark, has been recorded in Iceland. Coleridge appears to have been aware that Iceland, well-covered by birch woods until c the tenth century, was once a better habitat for these birds. His alternatives of Shore- Sand- or Reed-Larks (Sedgepipers) whether larks, warblers, or waders, cannot be identified with any confidence. 4824 20.24 from the first leaf: a postscript after nearly 13 years to CN III 3314? Meditations on Broomsticks: Swift’s title had come to mind as a natural consequence of Grenville’s speech referred to in 4821? the Caterpillar: Noticed in CN III 3362 and n, 4088, 4377, 4378 f30v and n, a favourite subject; and in this volume see above 4794 f36 and below 4832 f61v nn. ab oυo ad imaginem: “from the egg to the perfect insect”. Inter alia quam plurima: “Among very many others”. the Psyche: See Psyche: PW I 412, and in this volume 4832f62. Metanoia: “repentance/change of heart or mind”; see 5270f6 below. the Old Man: Cf Eph 4:22; Col 3:9. The third paragraph may possibly be another entry, though from its MS appearance one feels it was written at the same time. In the loose associative process going on here, again the link seems to be the larva and the instinctive in nature.

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4825 29.183 The entry begins on a blank page opposite the end of the notes for the second lecture of the early 1818 course; see CN III 4384 f149v and n. Absorbents’. A term used at that time for a wide range of the only recently comprehended organs of absorption in animals and plants, like e.g. lacteal glands or fibrous roots. In 1810 Coleridge had read one of the early articles on absorption; see CN III 3855. Abernethy in the fifth of his Physiological Lectures (1817) 196–242 gave John Hunter’s views on the subject. The term was also discussed in John Elliotson’s translation of Blumenbach Institutions of Physiology (1817) 231–9 (§ XXIX), see 4646 f5n. Bichat’s Organic…System: See above 4617, 4829 and nn. Thomas Rennell, in his Remarks on Scepticism (1819) 55–6 quoting Bichat, says, in trying to demolish him as a materialist: Following the sensations of the external body to the brain, without any sort of ceremony he constitutes that the organ of perception; he speaks of its “education” and considers the memory and the imagination as dependent upon its action. . . . Hence the physical temperament, and the moral character cannot be changed by education. It is clear why Coleridge and Gillman were interested in attacking Bichat’s physiology, and were describing the lowest manifestations of life in vitalistic, dynamic terms. Contractility…Appetence…: Cf 4541 and 4854. Carbon: The first manifestation of colour is in the fluid contained in the veins and arteries, (i.e. blood); carbon dioxide is produced from the carbon in the blood by breathing. Carbon is the exponent of contraction, fixity, (containment?) and representative of vegetable life. f149v Facts…blac…into scarlet Blo…2. the Bl 3. Nitrous Oxyd: Venous blood is darker because of its high carbon content; this is diminished in the lungs in respiration, when carbon dioxide is breathed out. Hence arterial blood is scarlet. When excitability is being decreased by bleeding, the metabolic efficiency of the circulation of the blood is being reduced, hence the change in carbon content and paler colour. The Blush signals a reverse process; increased excitability heightens the colour. So nitrous oxide also. This last point may be a memory of watching Humphry Davy administer nitrous oxide in the Pneumatic Institution in Bristol. It is not clear on what level of inquiry Coleridge was discussing excitability and the production of carbon in the blood, (cf 5425 below) but his physiological illustrations at the end point to his—and Gillman’s—medical interest in stimulation, paleness, and the therapeutic use of nitrous oxide, which last for Coleridge went back to Bristol days with Beddoes and Davy. 4826 30.59 This entry is on the paste-down inside the back cover; Coleridge changed pens at in Engl[and], the first one having become very coarse. Is there evil in the City…: Amos 3:6. The utter non-performance of…Duties of Government & Church: The crises and corruptions of c 1819–20 no doubt helped to induce Coleridge later to produce (in 1829) The Constitution of Church and State, according to the Idea of Each: views of this period were probably sharpened by parallels in Burnet; see 5082–5085 and nn, 4827. The late Queen’s Persecution: See 4803, 4827 and nn.

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4827 M.28 The reference to the trial of Queen Caroline and a letter to Thomas Allsop [11 Oct 1820] give an approximate date for this entry; see CL V 115–7. The “trial” went on from July 1820 when Liverpool brought in the Bill of Pains and Penalties until early November when the third reading got a negligible majority and the bill was dropped. f37v Calumniation & Mock-Trial of the Queen….: Queen Caroline was tried before the House of Lords on charges of adultery brought by her husband, George IV. Liverpool introduced a bill 5 July 1820 to remove her title and dissolve the royal marriage. The House of Commons condemning yet acquiescing: Possibly Coleridge referred to efforts Wilberforce had made in June 1820 to persuade the Queen to give up insisting on having her name in the Prayer Book in return for an assurance that the House of Commons would “protect her honour”. She refused. f38 brutal Advocacy of Perjury…of our Attorney General: The Attorney-General was Robert Gifford, (see 4986 and n) who opened the case for the prosecution 19–21 Aug 1820 in a long speech telling the Queen’s unsavoury life story since 1814. The prosecution lasted into Sept. On 3 Oct Brougham opened her defence in a very long speech; the case went on until 10 Nov. The British Press was mainly on the side of the Queen, including The Times, less from illusions about her innocence than from hatred of the King and his numerous powerful supporters, like e.g. Eldon. To which specific Advocacy of perjury Coleridge referred is not clear, because in the hectic times of charges and counter-charges, secret and not so secret, these accusations were plentiful. Possibly by our Attorney General Coleridge was referring rather to Brougham, the Queen’s Attorney-General, who had played an ambiguous part in the whole affair. Coleridge may have known that he relayed to Caroline an offer from the King of an increase in pension if she would withdraw her various demands for royal status, and then advised her against accepting it. She perjured herself by declaring her innocence. The portrait of her as Injured Innocence, however, must be attributed to the inflamed sentiments of the period, stirred by the obvious unfairness of the unequal battle, and by her death in London a month after she had been denied access to the coronation at the door of Westminster Abbey in July 1821; see 4826 and n. a Loathsome Tyrant: Coleridge’s most searing attack on George IV. Tiberius, Roman emperor from 14 to 37 A.D. sank from an efficient monarch to torture, indulgence of himself, and madness. Heliogabalus: Roman Emperor from 218 to 222 A.D. called Heliogabalus or Elagabalus because of his cruel and fanatic attempts to bring sun worship into Rome as the state religion; he was considered mad and was murdered by his own praetorian guard. Coleridge’s choice of tyrannical examples was not fortuitous. Pelagianism: A fifth-century heresy named after Bishop Pelagius of England. See 4750 f50v. One characteristic of Pelagianism was a “commercializing” of Christianity, by denying the doctrine of Original Sin and by maintaining that justifying grace would be given only to those who had earned it; see e.g. 5244 and n. 4828 M.29 Written out of concern about Derwent’s career? See below 4937 and n. higher κυδος…Comparative Advantage from Classical Lectures… Compar. Chance of Scholarships…Fellowships: Was this Oxford vs Cambridge or vice versa? 4829 29.85 f56 βηµενς: He preferred Behmen’s trichotomy to the+(axes of the Compass of Nature) of the German Naturphilosophen for whom he coined the term

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physiosophers, in a parlance carrying (from Coleridge) disrespectful overtones denying them the title of philosophers. See also 4784, 5086, 5143 and nn on the significance of trichotomies. The Pentad would comprehend both: Thomas Stanley said in his History of Philosophy Chap IX (1701) 3822: “The Pentad is the first complexion of both kinds of number, even and odd, two and three.” But see Coleridge on the pentad in 5086, 5298, 5446. On another pentad, of five “powers” with two poles each, Coleridge’s Decad, see CN III 4420. See also a note on Böhme Three Principles: CM I Böhme Works I ii 26. Bichat: On Coleridge’s disagreement with Bichat’s division of animal and vegetable life, see 4617 and n, and 4825. Heart…in Man…bilocular…lower animals have two unilocular Hearts: On the anatomy of the “heart” in insects, see 5171, and an attempt at physiological analysis in 5425. Apes—quadrumanous: See 4984 and n. 5 fingers of Nature—δεχεται, digiti, decas: Coleridge derived deka “ten” and decas, “group of ten, decad” from δέχοµαι, “I take”, in CN III 4436 without referring to the pentad. The Dyad is the essential form of Unity: Cf 4513 ff5–5v, all manifestation is by Opposites, each opposed to the other as Thesis and Antithesis…Thus then: Unity is manifested by Opposites: see also CN III 4418 f14v and n. ipso termino: “as the term itself implies” Alter et Idem: “Other and the Same”; cf 5256 and n. Copying…Imitation: See CN II 2211 and n, 2274; III 4397 f50 and n. 4830 29.86 AP 300–1. See an early entry on this theme. CN I 1725. How many hostile Tenets…Fragments of Truth—false only by negation, and mutual exclusion: A good statement of Coleridge’s considered syncretism; see e.g. CN III 3847. 4831 29.87 Coleridge’s principal statements in print on symbolism were made in SM and BL, but early and late he continued the struggle to grasp and clarify the poetical, philosophical, and theological importance of symbols. This entry, the following one, and 4839 enrich the earlier efforts to make distinctions. See in addition to indexes to SM:LS (CC) and BL (CC), CN I 1387; II 2546, 2548; III 3325, 3954, 4058, 4253, 4503 and nn; in this volume, e.g., 4711. His refinements go well beyond Creuzer, e.g. in the distinction between symbol and allegory, and in developing the subject of the theological significance of symbolism; in a sense these are all part of Coleridge’s awareness of the complexity of consciousness. Here Coleridge was reading G.F.Creuzer Symbolik und Mythologie der alten Völker, using the first edition (4 vols Leipzig 1810–12), as the line reference (486 rather than 487) to the Prometheus of Aeschylus (f57v) indicates and also his reference to Creuzer in Lect 2 P Lects (CC) ff8–9 (28 Dec 1818). Later he also used the second edition (6 vols Leipzig and Darmstadt 1819–23); see 4839, 4856 and nn. In fact the presence of Creuzer behind Lects 2 and 3 is greater than was realized in 1949 when Phil Lects was first published, and some of Coleridge’s notes in N 25 made in preparation for the lectures are close to this entry. This will be evident in the revised edition of P Lects now under way, but because the symbolical, the mythical, and the allegorical are subjects of such wide-ranging importance to Coleridge, as discussed in

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this entry and elsewhere (see also e.g. 4625, 4831, 4832 and nn), it seems necessary in the interim to quote now from N 25 f29v–30: Creuzer’s apology for, rather eulogy on, the Image worship § 3 vol I=the popish argument of Poor Men’s Books, utterly and perniciously false, false in psychology, falsified by experience…. What instance is there of any nation passing to a purer form thro’ Idolatry? What instance in which the idolatrous Nation did not become more and more besotted?— Creuzer’s own argument § 4, p. 6. is almost a contradiction to it—viz. the imperative Brevity of the oldest sacerdotal Ethic, or Gnomonic. Compare the passage from Heraclitus of the Sibyllæ—and already I perceive that Creuzer confounds the symbolic τò συµβολικòν with so far from being the same they are not even cognate or congener, but opposites or rather contraries. Strange! that a man like Creuzer should not have seen that such a Habit of Soul† as is exprest in the Faith—there is nothing which is not an exponent of Deity every even the mean[est] is a part of the great Language of the supreme Idea” is incompatible with proper Idolatry, and the popular mythology as found in Homer!— The proper form of religious Instruction δειξις θεων, not αποδειξις monstn not demonst.—Creuzer does not understand symbolic or mythic, which Proclus properly connects with a και the µυθος being only a συστηµα of symbols but still worse he translates the Pythagoraic εικονες (analogies) as if Proclus had written ειδωλα by Bilder. †That works in all to act, in man alone to know. Every word at once a prayer, for it is a name—and so too that at first is strictly a calling on, before it becomes a calling by—it is a language, in which man talks with Nature, and then talks of. Vocans invocat. Nomen numen, νοοµενον νουµενον. In order that readers who may not have access to this relatively scarce and complex work may see the manner in which Coleridge made use of it, it has seemed necessary to quote (in translation) at unusual length. f57 ∆ι’ ενδειξεως=intuitive: Creuzer Symbolik (1810–12)123–4 translated from Proclus In theologiam Platonis Bk I Ch IV, giving the Greek in a fn. Tr: Those who speak of divine things indirectly through signs (i.e. intuitively) speak either symbolically and mythically, or through images. Of those who express thoughts directly, on the other hand, some express them in scientific terms, others through divine inspiration. A presentation which attempts to utter the divine through symbols is Orphic and is entirely peculiar to the authors of the myths of the gods. The presentation through images is Pythagorean.

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Although Creuzer, as will become apparent, was the main resource behind this entry, Coleridge may well have turned at this point to the copy of Proclus Green had given him (4744, 4746). αποδειξις=demonstration: Creuzer Symbolik (1810–12) I 24N. by απóδειξις, one must Tr: Moreover, when Hesychius explains not be misled, for απóδειξις belongs on the contrary to the other sphere of presentation, the philosophical, and the term θεολογία indicates demonstrative theology. Eνδειξις διεξοδος: “intuition as distinguished from discursive”; cf in Creuzer Symbolik (1810–12) I 25 (tr) “In this [Plotinus Enneads V 8.6] description of the Egyptian way of teaching, the discursive (διεξοδ-εύειν) is very sharply distinguished from the totally ).” suggestive (τò The endictic or intuitive…is a Mythe or Mυθος: Creuzer Symbolik (1810–12) I 28 which Tr: That general division of intuitive teaching, or the uses συνθήµατα, visible signs or ostensible designations, for its expression falls really, according to Proclus, into two subdivisions: the symbolical and mythical and the pictorial The fact that at least in this passage the writer named does not oppose the symbolical to the mythical is proved partly by the use of the conjunction and and partly from the fact that he attributes the symbolical expression to the Orphics and to all those who have composed theomyths…The Orphic theogony and cosmogony are obviously to be understood as included in this latter, set forth as they are poetically in symbolic myths. τοĩς ποιήµασι…τάξεις τε καì σειράς: “in his poems he (Orpheus) tells, by means of mythical symbols, the orders and series of the gods”; from Creuzer Symbolik (1810–12) I 28 n quoting Eudocia Violarium. The Mathematic or Pythagorean is iconic…as the Sibyls: Creuzer Symbolik (1810–12) I 28–9, continuing from “symbolic myths” above. Tr: Thus, just as, according to this, the Orphic is mythic-symbolic, so also the presentation through pictures is called Pythagorean. The significance of this last sentence appears immediately from the following one: viz., in it the mathematical figures are to be understood by means of which Pythagoras constructed ideas in space. He used these figures (σχήµατα) and numbers as the passage continues, to represent the gods; they necessariiy served him as pictures to set forth the divine… The Greek phrases applied to the Discursive of Aristotle (i.e. “in a scientific way”) and to the Sibyls (“by inspiration”) come from Proclus, quoted by Creuzer (see above, in this

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note). On Aristotle in this context see 5132 and n, and on Sibyls see SM:LS (CC) 26, and n. Συµβάλλειν, σνµβαλλεσθαι, to cast together…and the seal-ring: Creuzer Symbolik (1810–12) I 33–6. Tr: Three principal meanings of the verb σνµβάλλειν, σνµβάλλεσθαι are alike the roots of a whole wealth of ideas which the Greeks bound up with their σύµβολον. First, συµβάλλειν meant “to unite, to put together, to bring together the separated”. Then συµβάλλεσθαι and συµβάλλειν, with the dative of the person, meant “to meet together with someone, to negotiate something with him, to make an alliance”… Finally its meaning was “to compare one’s opinion with a present instance”, “to suppose”, “to conjecture”, “to conclude”, especially “To try to decipher something puzzling”; and thus especially used of the interpretation of divine utterances and prophecies. The simplest concept of σύµβολον, arising immediately from the first meaning of the verb given above, is used by Plato [Footnote: Symposium XVI: at the beginning, and so too Aristotle in De generatione animalium I 18] to mean “one put together from two”, and on this simplest usage in speech rests the oldest use of the actual symbolic token of assurance. To break a tablet in two and preserve the halves as pledges, as signs of an agreed right to hospitality was an ancient custom hallowed in Greece as elsewhere. This fragment of the broken tablet (tessera) was now itself called a symbol (σύµβολον) or tessera hospitalis. The word was not limited to that kind of contract alone, however, but included all agreements which were validated with a visible symbol…. The concept of symbol (σύµβολον) included in it the law of alliance between states; the act of alliance, especially a commercial agreement between states; a legal contract involved in such official trade alliances, then every pledge at every kind of purchase or contract; the ring given as a pledge in place of the actual contribution to the organiser of a common meal; a pledge at banking transactions; the tablet with the password in military operations (tessera militaris), the password itself as well as each sign agreed on in a war (usually called συνθήµατα and παρασυνθήµατα); every ticket of admission, theatre ticket, and the like, including the token given at a betrothal or marriage union, especially the wedding ring; and because the picture engraved on the signet ring was the mark of identity and assurance of the person wearing it, there arose the general meaning “signet ring” and “ring” in general. Lastly, by progressive Generalization…deciphering: Creuzer Symbolik (1810–12) I 36–8, continuing from above: Tr: Since σύµβολον means a sign of all these relationships and alliances, it is very natural that it should fall together with the general notion of sign itself (σηµεīον). Therefore also the sign in contrast to the essence, the

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mere indication, in contrast to the very truth indicated, is called a σύµβολον; as from the basic concept indicated above various distinct meanings radiate. Primarily the word, used as a sign of a thing, is called a σύµβολον, as also is the emblem, as an outward sign of an action or a conviction. All of the meanings hitherto noted derive without difficulty from the first use of συµβύλλειν, “to bring together something divided”, and from the associated simplest idea of σύµβολον as “something brought together”. This simplest idea of the word also retains its validity in the meanings which followed. Nevertheless, for the higher sense of σύµβολον it must at the same time be remembered that there are two other meanings of the verb; first, “to meet together”, “to meet with”, especially “to meet with unexpectedly”; second, “to decipher from dark hints”. In the manly faith of the ancients…same Powers in their lower Forms: Cf above 4770 and Lect XI of Mar 1818: LR I 186. Hinting…µαντεια…κληδωυ: Creuzer Symbolik (1810–12) I 38. Tr: With this observation there presents itself the sphere of religious interpretation and signification according to the ideas of the Greeks. This signification (µαντεία) [oracular pronouncement, divination] relates to the senses of hearing and sight. To divine utterances addressed to the ear, according to Greek folk beliefs, belong the χρησµóς, or pronouncement by an oracle, the [“speech”, or especially divine speech] and [“omen” in the form of significant words or sounds]… his Fame, as distinguished from his reputation: Cf CN II 3197, III 3291, 3671, and in this volume 5354 and nn. Quod putavit ille, nos iterum putamus: “What he has thought we think again”; not from Creuzer. f57v χρησµος=Oracle…a Masculine in Plautus: Creuzer Symbolik (1810–12) I 38–40, continuing from above. Tr:…or significant sounds, especially the cries of birds, omina ex voce [“vocal omens”].54 The hintings for the eye have the following special designations: a view or an appearance; so again, from the dual meaning of the word, is likewise an appearance (visio); τέρας, a phenomenon departing from the usual course of things and from the laws of nature (monstrum); and finally σύµβολον, primarily, as noted, every sign from which one comes to a conclusion, but also a sign that strikes the eye, especially with the accessory notion of the accidental, the unexpected, and especially the accidental ominous meeting of a person. Signs in the upper air are also called σύµβολα—e.g. lightning and similar µετέωρα [Coleridge’s meteors] especially the significant flights of birds, and all auguries drawn from the appearance and meeting of birds held to be sacred.57

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54

The Athenians combined these kinds under the one word and the poets under 57 Hence too Aeschylus in Prometheus 486 connects the ominous meeting on the road [“meetings/symbols on the road”] with the flight of birds…. On these grounds such a bird is itself called σύµβολος [“symbolic bird”]—Aristophanes Birds 720…. Plautus uses Symbolus as a masculine to indicate the symbolic generally…. There is some truth…: Creuzer Symbolik (1810–12) I 40–3. Tr: Within this new series of ideas quite unmistakably there stand out several basic concepts…. First there is the idea of the natural, the original, but also of the accidental, the obscure in origin, and therefore also, according to ancient belief, the divine. Thus when a Greek lexicographer58 says that picture and likeness are the names given to whatever is what it is by nature and to everyone, such as the picture of a lion etc., while on the other hand σύµβολον and σηµεĩoν, symbol and sign, are the names given to whatever is what it is by convention (θέσει) for example the sign for war or peace, which is one thing with the Romans and the Persians, although other nations have chosen something else, etc.—this lexicographer has indeed said something true about the opposition which exists between the representational [“kyriologisch”—Coleridge’s κυριοóγικον] picture and the emblematic. But how paltry is the level on which he views the symbolical, or rather how little he has touched the real nature of the symbolic in this reference to the mere emblem. But…the usage of the classical authors of Greece, of Aeschylus, Aristophanes, Xenophon and others, places the symbol in the realm of religion, and shows clearly that it indicated relations between gods and men, relations which were not susceptible to definitions but which did have meanings. Whatever spoke to mankind unexpectedly from the hidden depths of nature as a visible presage or warning and took on an uncommon appearance was aσύµβολον….The basic powers, personified in gods, held sway over these signs, and as the originators of divination were themselves its first expounders. The connexion of such signs with the thing signified is thus primary and divine, and just as the entire religious ceremony is a transmission of that help which the gods themselves first gave to men, so all the symbolism by which the priests mirror the higher knowledge rests not on arbitrary, humanly contrived, depictions but from the beginning on these very age-old connexions…. So says Iamblichus [Creuzer fn 59 quotes the Greek of De mysteriis I 11 as Coleridge has it and in the text translates into German]: “Some depictions in religious rites have been consecrated from eternity as symbols to the higher powers”, with reference to the symbolic language of nature itself, and he distinguishes them from the

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image and the likening of the human to the divine as well as the striving [of the former] to unite with the latter Thus as a result there appears a relationship between image and symbol quite the contrary to that depicted above, where the representational [kyriologische] picture appeared of necessity bound to its subject and the emblem only fortuitously. 58 Fragmentum Lexici graeci Augustan. ad calc. Hermanni de emendand. rat. Gramm. gr. p. 319. [Coleridge owned and annotated this book (Leipzig 1801); see CN III 3279n.] the Cabbalists: Not mentioned here by Creuzer; see 4625 and n. St Paul (Coloss.)…Eικων: Col 1:15 and 3:10; the word is rendered “image” in both texts (AV). Cf e.g. CM I Bible B on Col 1:15 and n. f58 The simplest use of Symbolic…: Creuzer Symbolik (1810–12) I 43–4, continuing from the last extract. Tr: Also in the teachings of the Stoics concerning symbolic answers there is the clarification of a fundamental meaning of this word. The lexicographer Ammonius in the attempt to distinguish between a question (ερώτησις) and an enquiry states that according to philosophical opinion the question is an utterance which demands a symbolic answer, as “Yes”, “No”, “Certainly”, “Doubtfully”. For example, the sentence “Is it day?” is a question which is answered symbolically. Conversely, the is an enquiry which cannot be satisfied by a symbolic answer, as, for example, the question “Where does Ariston live?” A specific assertion of his place of residence must follow…. A symbolic answer was an answer by means of a wave of the hand or a gesture, a brief physical signal; and since “Yes” and “no” and the like are nothing more than a vocalized wave or gesture, they were called symbolic answers…. Whoever is the recipient of such a wave sees the entirety at one glance. Is that a Line of Virgil’s?: See Logic (CC) 107–8; Coleridge is quoting M.Mendelssohn Morgenstunden and indirectly J.Harris. a Magnet…Sealing Wax…Pewter Pot: Coleridge introduces his own examples; this sentence and the preceding one have no basis in Creuzer. Insight…from Symbols…προσβολη…θεα, θεασθαι: θεασθαι: Creuzer Symbolik (1810– 12) 1 44n (tr) “His [Ammonius’s] recognition is thus a προσβολή [Coleridge’s ‘glance’] or θέα just as means to see at once and as a whole…” On προσβολη see also below, 4832 f60v and n. First in Paganism…συµβολα: Creuzer Symbolik (1810–12) I 45–6. Tr: Every sign and word, which verifies the truth of a statement or doctrine and immediately gives conviction, is thus also called a σύµβολον…. That remarkable word of living memory which Periander

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received through Melissa’s death oracle [Coleridge’s Nεκρoµαντεια] and which at once gave him faith in the truth of the pronouncement was called just that.62… First of all, regarding paganism: no detailed proof is required to show that the higher symbols selected for its mystic rites were called σύµβολα. This name, for example, was given to the hide of the fawn with which the initiated covered themselves, the cicadas which they wore in their hair, the purple carpet on which they walked, and all the similar visual signs through which they tried to hint at hidden truths. 62 Really σνµβóλαιον. The passage is in Herodotus V 92 7; and Sophocles, who in expression as well as in mode of thought is closely related to this historian, uses the same word regarding a sign (Philoct. 904); he uses σύµβολον in the same sense in the same tragedy (407). dietetic laws of Moses: Lev 11; cf 5116 and n. ιερα γραµµατα: “sacred letters”; see 4794 f34v and 4832. Birds, Beasts &c of Egypt: See 4794 and n. Lastly and as culminant…: Creuzer Symbolik (1810–12) I 47–51 discusses the symbols of the Christian church in the same sense in which he has discussed symbols in paganism, as visible signs and acts indicating inward beliefs often with the addition of glorifying epithets, “awful symbols” (σεβάσµια σύµβολα) as Baptism and Holy Communion. He points out also that these symbola were marks and secrets setting off believers from non-believers, initiated from uninitiated. At this point Coleridge interrupts his dialogue with Creuzer to discuss the Eucharist. f58v “the etymon”, the etymological source, originally “true/ genuine”. full confutation both of the Romanists…Papal Faction in the Western or Latin Church: With this discussion of the Eucharist cf 5161, 5215, and nn; also CN III 3847n. persecution of Berengarius: Tennemann VIII 99–100, citing Lessing, describes the threats and outcries raised against Berengarius of Tours in the 11th century for his statement that the bread and wine of the sacrament did not undergo physical change. Scholasticis pæne…rectius Assentantibus: “almost all the Schoolmen assenting unwillingly and, as it were, dissentiently, or rather acquiescing”. Signum merè significans: “Sign merely signifying”. Berengartus asserts and vindicates the real Presence: Tennemann VIII–I 99–100. same words as our Church Catechism: The Catechism of the Church of England says that “the outward part or sign of the Lord’s Supper” is “Bread and Wine” and that the “inner part or thing signified” is “the Body and Blood of CHRIST, which are verily and indeed taken up and received by the faithful in the Lord’s Supper.” so the Fathers…expressed themselve…: See below 5161 and n. σεβασµια ΣYMBOΛA “sacred SYMBOLS”; from Creuzer Symbolik (1810–12) I 47n; see f58 above. thus Maximus…Areop. Cap. I. 58: Creuzer’s Symbolik (1810–12) I 470 quotes St Maximus the Confessor (c 580–662) Scholia on Dionysius the Areopagite De ecclesiastica hierarchia I 58: “the rites of the Mysteries are observed in symbols and types”.

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other interpretations…Legend of the Creed=Symbolum or Symbola Fidei…Pic Nic contributions of the 12 Apostles: Creuzer Symbolik (1810–12) (I 49–51) cites “a Greek explanation of the Symbolum fidei that has only recently become known”, which says that it was called symbolon because it was an outward sign of an invisible faith already existing in the soul. Some held that the Symbolon Apostolicum, the Apostles’ Creed, was so called because each of the twelve apostles made his contribution (symbole) to it as though to a common meal. (See CM I Baxter Reliquiae Copy B 100.) Creuzer pointed out that behind the great variety of meanings attached to the word by modern writers runs the idea, derived from pagan sources, of a privileged meaning and its direct connexion with a higher truth so revealed. 4832 29.88 There is a small gap and a break indicated in the manuscript and the hand has a slightly different slope from 4831. This entry also reflects the reading of Creuzer, but to a lesser extent, beginning with the chapter following the one used in 4831. The indubitable use of Creuzer here begins at f59v, at µυω=claudo. The earlier part with the further discussion of fable (f6o) is mainly Coleridge’s own compilation, drawing on, perhaps among others, Rees, Webster and Lessing cited below. f59 Simile. He is like a Lion…rushes to the Prey: Cf Creuzer Symbolik (1810–12) I 65 (tr): If the poet says, “Achilles storms thence as a lion”, that critic [Aristotle Rhetoric III 4] remarks, he speaks in simile; on the other hand, the expression “the lion storms thence”, referring to Achilles, would be a metaphor. A connected Series of Metaphors…Allegory. Creuzer Symbolik (1810–12)I 83 (tr): With a symbol an idea comes through complete in an instant and seizes all the powers of our minds…. Allegory entices us to look upward and travel along the path which the images of hidden ideas are taking. In the one is instantaneous totality, in the other a progress in a series of such moments. Cf Abraham Rees in The Cyclopaedia (see 4657n) I under “Allegory”: When several metaphors succeed each other, says Cicero (Orator c. 27 tom. i; p. 520) they alter the form of the composition, and this succession has very properly, in reference to the etymology of the word, been denominated by the Greeks αλληγορια, an allegory. this Allegory, so qualified, is A Fable: This distinction is not Creuzer’s nor is it John Webster’s in his Displaying of Supposed Witchcraft (1677) 141, 144–7. As Coleridge says, it probably is his own. συµβολα, or ως σνµβoλα: “symbols, or as symbols” quoting Iamblichus; see above 4831 f57v see also the discussion of Demetrius, ff60v–61 below. και ες το παν ερµηνεως µη χαυιζοντα: “for the crowd not needing an interpreter”; Pindar Olympians 2, 85–6 (var); quoted by Coleridge in CN III 4244, The Plot Discovered: Lects 1795 (CC) 310 and LS (CC) 125–6fn.

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two of Holberg’s: If Coleridge has these from his copy of Lessing’s Abhandlungen [über die Fabeln]: “Sämmtliche Schriften (Berlin 30 vols 1784–96) XVIII 103–5—see CN III 3415n—he has considerably shortened and altered them. The first is a fable which Lessing traces down from Aesop through a Persian poet but does not connect with Holberg. The second is taken from Holberg but attributes the furlow to the mother of the devil and concludes only that “no creature is so difficult to be kept in order as a goat”. f59v the oldest fable, that of Jotham: Judges 9:8; cited by Creuzer Symbolik (1810–12) I 94n as an example of fables among the ancient Hebrews. Lessing began his notes for a history of fable with this one: Sämmtliche Schriften II 225. Creuzer suggests that the Indian fables are older. Part of the entry at this point is used in Logic (CC) 27–28. Prudentials, not Morals, are the End and Butt of Fables: Creuzer Symbolik (1810–12) I 97–8: Tr: The truth of the Änos (fable) is a practical lesson, usually an ethical one. The symbol, of course, has its truth, but not a directly ethical one. Its truth is a deep one, a secret of thought and belief in nature. The fable does not have the kind of depth which is unique to the symbol. affinity between Fable…Pax of Aristophanes: Here Coleridge refers to Aristophanes’ “Plutus [Wealth]”, “The Birds”, and “The Peace”, the last two translated by his friend John Hookham Frere; see Index I in this volume under Aristophanes. η κοινος: “plitical myth or common”; Coleridge probably turned back from Creuzer Symbolik (1810–12) I 56 after he had written his Greek phrase, and inserted δηµοσιος; see f60 below. societas in societate: “society within society”; cf Coleridge’s objection to an imperium in imperio e.g. in LS (CC) 170 and n, C&S (CC) 68 n 5. …ιερον yραµµα.—Mυστηριoν: “A philosophic myth is a Mυθος philosopheme. A sacred myth is a priestly allegory, an hieroglyph. A mystery”. Iερευµα appears to be Coleridge’s coinage; the word appears in the draft of the Prometheus lecture originally in N 29, cited in 4823n above. See CN III Gen N and a correction to it below in 4843n. Mνω=claudo…Iliad…ov θυµον: Creuzer Symbolik (1810–12) I 52: Tr: may be derived immediately from µύω=claudo (“close”), or from its derivative µύζω; arcans initio; (“I am initiated into mysteries”) or finally from a word of the same origin µύθω, or µύζω musso, clauso ore sonum aliquem per nares edo (“make a sound with closed mouth through the nostrils”). Still the basic meaning remains: a thought not yet uttered, still closed in the mind, to which meaning was added very early the idea of speech, the utterance of a thought. Of this meaning not only the naive Homeric75 expression gives evidence but also the relation of this last word θυµóν (“mind”) to the Greek (“myth”). 75 Iliad XVII. 200 (“He spoke to his own mind”).

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Esquimeaux at this day…dropping a hint: Cf Omniana § 88 I 167–8, in RS’s article “Labrador, where in highly dangerous circumstances Eskimos were alleged to have offered only obscure hints to missionaries to risks they were running”. “Myth=a lying f6o story imitating truth”; Creuzer Symbolik (1810–12) I 58n quotes this, from Theon of Alexandria (2nd century A.D.) and Suidas under “Myth”. Creuzer Symbolik (1810–12) I 52–3. “I place”, “I express the particular in Tr: Λōγος [“word”], from numbers and thus in words”, hence the basic concept of numbering— adding, calculating and thus of expressive speech, and of the calculating understanding as well, the understanding generally, the reason. κυριολογικος: “literal”, or as Coleridge translates it, “in proper terms”; see 4831 f57v, from Creuzer Symbolik (1810–12) I 41; at I 60n Creuzer gives the Greek. icons (εικονες): “pictures”. λογισ µις: “reasoning/calculation”. αποδειξις: “demonstration”; see 4831 f57. Λογος, a credible Report

Mυθος, a rumour: Creuzer Symbolik (1810–12) I 57:

Tr: The distinction between λóγος and had already appeared before the perfection of Attic prose. At first the mere saying of something was meant by the word λóγος, without regard for the truth or falsity of its content. Soon, however, a more precise distinction was made, so that λóγος was the truthful saying and on the other hand, the fabricated. Hence λογος εν µυθω: εν µνθω: “word/truth in myth”; Creuzer Symbolik (1810–12) 1 58: Tr: And if on the one hand, in some accordance with the most ancient usage, a more precise epithet is often added to the word in order to indicate a fabrication, on the other hand, the two words were regularly used together as a paradox and the truth wrapped up in a fabricated story was called [“truth in the myth”]; and because the myth was often the wrapping of a truth and of a lesson, it was also defined thus: “It is a fiction in which the truth is mirrored….” µνθος δηµοσιος…δηµοσιος…a faction: Creuzer Symbolik (1810–12) I 56: Tr: To sum up, the Ionians used (myth) in a multiple sense following from the original idea of thought and speech. They used it to mean “a deliberation”, and they called a public council [“popular myth”]. From this there followed directly, as may be demonstrated from the Ionian writers, the idea of a faction proclaiming

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itself by public speeches; hence they called the speaker and the head of the faction µυθιητης [“relater of myths”]. (cry, Shaks. Coriolanus): IV VI 148, in the sense of “pack”, “faction”. Ionice: “in the Ionian dialect”. Eπος. απο. απω…own focus or center: Creuzer Symbolik (1810–12) I 53–4 after his and λóγος quoted above: discussion of Eπος is originally the added, connected word, speech in its order, from (related to and to the old Latin apio, “I connect”, from which aptus, “bound, connected”), which is the same word as the obsolete [“I follow”] with only the breathing changed. In learned usage [“to follow”] still retained the meaning of “connexion, an immediate consequence.” The Latin word sequor retained this latter meaning, which is the same word prefixed with a sibilant. The ancient Romans used sequo and insequo in a sense that was true to the basic meaning for “I say, I speak”, and Livius Andronicus in the first verse of the Odyssey translated as insece [variously translated as “tell”, “sing”, “inform”]. Hence, the Eπος…: Creuzer Symbolik (1810–12) I 54n connects the Latin sequor with the German Saga, a “saying” which he says developed through the poet’s song as the epic, and the word (“epic”) signified, as the name of a literary form, its innermost character, its essence, which is a well-connected, well-ordered series. … Make it flow for me… Creuzer Symbolik I 54 (tr): from fluo [“flow”], actually signifies words flowing Finally from the mouth, a relationship which the natural artist Homer so happily expresses in the description of Nestor’s speech: “From his tongue there flowed a sound like the sweetness of honey” as well as in other passages. Creuzer noted (I 54n) that this is from the Iliad 249, Voss’s translation, and gave the German translation only. Coleridge gives the Greek. Creuzer noted that had also spread its roots to the German, perhaps, and it seems to be one word with reden and raten. Cf Logic (CC) 27 and n 4. The possible derivation of Faba, the judicial Bean…: On the judicial Bean, so called because various coloured beans were used for voting, see 4616. Coleridge’s derivation seems fanciful. Creuzer is not the source here. Mυθοι Aισωπικοι: “Aesopic Fables”; for Coleridge’s statement cf Seneca Consolation to Polybius VIII Moral Epistles quoted e.g. by Lessing Sämmtliche Schriften II 229. pretended Phædrus…Perotti’s own composition…: Coleridge was referring here to the controversy surrounding a compilation of fables, some of them attributed to Phaedrus (15 B.C.–50 A.D.), but suspected of being fabrications by Nicolai Perotti, Archbishop of

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Siponto, in the middle of the 15th century (1430–80). Perotti attributed some sixty of the fables to Phaedrus, thirty of which had been known before but thirty of which were new. f60v presumptions against the earlier existence of the Parisian Mss: The first publication of the fables of Phaedrus was by Pierre Pithou (Troyes 1596) based on a ninth-century MS he had discovered in Paris; many scholars were sceptical of its genuineness. Another was discovered in Rheims in 1608. The controversy over the authenticity of these fables went on, mainly in Germany, until well into the nineteenth century. Coleridge is evidently confusing Pithou and Perotti because Perotti’s name was more widely associated with the Phaedrus compilation. Perotti’s MS of his collection of fables, found in 1727, was lost again but eventually rediscovered and first published by Cataldo Jannelli in 1811. and stronger those in favor of it: Stronger than those in favor of it? internal evidence of the Fables themselves: In the controversies Pithou and subsequently Perotti were accused of inventing the character of Phaedrus and the biographical and other allusions to the age of Tiberius and Sejanus; modern scholars accept them as genuine. Perotti’s own conduct…: Or Pithou’s? It is not known what Coleridge had in mind, nor is the source of his knowledge of these controversies known, but a full account of them may be found in L. Hervieux Les fabulistes latins (2 vols Paris 1893) I 38–205. Macpherson & his Ossian: For Coleridge’s early interest in Ossian see CN I 161 [g] and n; and on the disputed authenticity of Macpherson’s Ossian see below 5248 and n. Mυθος πολιτικος η δηµοσιος: “political or popular myth”; see ff59v–60 above. the Aινος: “fable”; see ff59–59v above; Creuzer Symbolik (1810–12) I 93n translated the term into German as Naturfabel or Äsopischer Fabel but held that since the German language had no exact equivalent, it was best to retain the Greek word. ut Omnes pro Pluribus: “as All for Many”. Demetrius…sseems to use Symbol and Allegory as Synonimes: Creuzer Symbolik (1810–12) I 690: Tr: Demetrius de eloc. par 100ff—“allegory is like darkness and night”; here as well as in par 243 allegory and symbol are synonymous. highest and fullest Sense of Symbol: See 4831 and n. ειδωλον,…εικων,…οµοιωµα: “image in the mind/visible image/picture”; from “substantial image/analogy/portrait”; from “likeness/simile”; see 4831 and n. opposition of προσβολη to διεξοδος: Creuzer Symbolik (1810–12) I 66: Tr: It is a single glance; at one blow the intuition stands complete. In Greek, as explained above, this “pictorial word” (προσβολή) served to convey the idea of the pictorial depiction, and for the slow process of the understanding they coined the word διέξοδος, just as fortunate a one, for it suggested a long path. We have borrowed the translation of this from Latin with our term “discursive thinking”. See 4831 f57 above. Demetrius §. 243… “For the following reason the symbol has so much trenchancy. It is similar to brevity in speech, for from that which is spoken briefly the most must be deduced, just as from symbols.” Translated into German

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in Creuzer Symbolik (1810–12) I 70n, from Demetrius De elocutione § 243. See f61v below. the mythological I o: See 4839n Theomythics (θεοµυθιαι): “myths of gods”; see 4831 f57; the Greek word θεοµυθίας is translated by Creuzer (Symbolik (1810–12) I 23) as Theomythien. He does not discuss the Io legend. f61 instance of βοντρωτος…: Creuzer Symbolik (1810–12) I 71–2: Tr: Helenus” on the flight from Troy, his home city, sought another home during his long, difficult wandering, and finally, on the coast of Epiros, he offered the disembarkation sacrifice. Since the death blow did not fell the sacrificial ox, it broke loose, plunged into the sea, swam across a bay, lay down on the shore, and died. The hero saw it in this sense [as a symbol sent by the gods]…and immediately on that spot laid the foundation stone of his city, which he named, after the wounded ox, Boutrotos [“Ox wound”]. 99 Etymologicum magnum on βουτρωτóς, p. 210… the Life of Homer…: A supposititious work written in the second century A.D. incorporating earlier material. In it Homer is said to have been given the name at Cumae because in the local dialect meant “blind”. The derivation from “not” (rather than Coleridge’s α) and ορος (connected with “I see”), “by metathesis”, comes in Eustathius, Tzetzes, Etymologicum magnum and Stephanus. Suidas has the tale of his being a hostage. ‘Oµήρενoµαι means “I am a hostage”, but it is very “harmonising with like the verb used by Hesiod Theogonia 39: their voices”. The explanation that the name is derived from οµο “together” and αρ “fit”, suggested earlier by Hesychius and Eustathius, was a popular derivation with the “higher critics” of Homer—e.g. Carl David Ilgen (ed) Hymni Homerici Halle (1796) X and Johann G.Herder “Homer und das Epos” Werke (44 vols Tübingen 1820–29) XXVI 338– 9, with the meaning of “a fitter together of songs” rather than I sing in company. This latter may be Coleridge’s own. Cf 4897, 5071 and nn, and cf the annotation on Homeric Hymns (ed Gottfried Hermann Leipzig 1806) vi—vii now in Cornell University Library and on Eichhorn AT II 250—both in CM II. “physiomyths”, or myths of the physical world (as opposed to theomyths). of Dyonis. Halicarn. & Strabo: Creuzer Symbolik (1810–12) I 104 n (tr): More appropriate [than Saga] is the Greek expression πατροπαράδοτα [“things handed down from the fathers”] used by Strabo and Dionysius of Helicarnassus. Antiq. Rom. Bk. V Chap 48. And Creuzer Symbolik (1810–12) I 107 n: πατροπαράδοτα µεµυθευµένα “ancestral traditions made into myths”. σνµβολαια…Etymon…συµβάλλεσθαι…Definition of Symbol already given: See 4831 and n.

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Demetrius does not say…καθαπερ εκ συµβολων: Demetrius does not say “as symbols” but “as from symbols”; see f60v above; and cf 4831 f57. Plutarch (de genio Socratis)…Plato taught mythically…Venus: Creuzer Symbolik (1810–12) I 114: Tr: Myth on the other hand, forsook the lower realm of reality, rose with the rhythm of poetry, and became, on the tragic stage, the medium of ideal creations. Though the practical aims of direct instruction and improvement were foreign to it, it had already in the Epic, implied deep secrets of nature, even under frivolous imagery, as in the story about Ares [Mars] and Aphrodite [Venus]. We must not be surprised, therefore, that even Plato loved to set forth the highest results of his philosophizing in myths…“Here mythological poetry touched the highest truth”136. “Plato spoke many a serious word in myth”137. 136 Plutarch’s words in de genio Socratis p. 589. F. 137 The emperor Julian: see the beginning of his Caesares. the Mythe of Mars and Venus: Cited by Creuzer Symbolik (1810–12) I 114 as Ares and Aphrodite; Odyssey VIII 266ff. Cf CN III 3708. f61v Journey of Jove…River Oceanos: See 4794 f34v and n. Creuzer Symbolik (1810– 12) I 115 cites the passage in the Iliad I 422–4 as an example of myth abandoning the instantaneous wholeness of symbols and flowing out into allegory, for Coleridge mixt Symbols. Cf Iliad XXIII 205 and Odyssey I 23. eighth Incarnation of Krishna…Bhogovotgita as translated by Fr. Schlegel: Creuzer Symbolik (1810–12) I 117–18: Tr: The great significance of the idea of a World Soul running through all things and connecting them in Ionian philosophy is well-known and that the ancient Orient exerted itself to realise this in physical symbols may be inferred from its whole way of thinking. A fortunate example of a characteristically Oriental expression of this may be seen in a passage from an Indian poem which is as beautiful as it is significant. Krishna, or Vishnu in his eighth incarnation, under the name Bhagavan, reassures a hero with the doctrine of the unchanging eternal One, saying… Creuzer quotes from the poem in German, giving as his source Friedrich Schlegel Über die Sprache und Weisheit der Indier (Heidelberg 1808) 303. Coleridge’s translation into English transposes lines 4 and 5 and omits the first half of line 6, replacing it with his own I, the God-Man, am Center and Circle Too! He uses the German spelling of the title Bhogovotgita (Creuzer Symbolik—1810–12–1 118) rather than the usual English transliteration Bhagavad-Gita. For an earlier discussion of the poem from Charles Wilkins’s translation see Lect 3 P Lects (CC) ff85–88. “In Adam we all die”: 1 Cor 15:22. The Caterpillar & Butterfly…: See f62 below. “Hast thou seen me, Philip…: John 14:9 var.

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Tautegory: See above 4711 and n. golden chain…Speech of Homer’s Jupiter: Creuzer Symbolik (1810–12) I 116–18 8 cites this passage from Homer (Iliad VIII 17–26) as an example of a philosopheme conveyed by a series of symbols together constituting a myth or allegory; this is contrasted with the use of multiple independent symbols, each representing the same thing, as in the passage from the Bhagavad-Gita. what had been an Allegory will become a Symbol: See 4711 and n. Florentine Gem…picture-language: Creuzer Symbolik (1810–12) I 133–4: Tr: Gems offer the best examples of the connection between symbol and allegory. On them appear symbolic beings, long hallowed by the faith of antiquity and recognized by public opinion, set forth with such attributes or accomplishing such deeds or placed in such situations as relate to some other deep or significant truth. Amor appears with the spoils of Hercules or he carries the globe.165 165 Or Eros and Anteros hold it, as in the Florentine Museum…. the Fish (the Free-mason Symbol (of the early Christians): Creuzer Symbolik (1810–12) I 241–2: Tr: It [the fish of the Christians] is generally recognized as a mere acronym from the initial letters of the words [“Jesus Christ Son of God Saviour”] out of which was fashioned IXΘYΣ [FISH]… Abraxas gems & medals of the Gnostics & Basilidians: Creuzer Symbolik (1810–12) I 242n: Tr: Here the so-called Abraxes must be considered briefly. They were long held to be ancient Egyptian works, but a thorough examination proved that they were devices of the Gnostics and Basilidians by which members of these sects recognized other members of the group. The Cross at first: Creuzer Symbolik (1810–12) I 243. Mnemosynon historicum: “historical memento”. as the Tau in far elder times: Creuzer Symbolik (1810–12) I 332–5 points out that the Tau was a very ancient Egyptian symbol about which there has been a wide divergence of opinion, ranging from the theory that it represented a phallus to the Patristic theory that it was a symbol of the true cross. Creuzer adds that it was thought to be a symbol of the four seasons and might have come from India. f62 Psyche,=anima & papilio: “Psyche=soul and butterfly”; cf CN III 3264 and n. Creuzer Symbolik (1810–12) I 130–31 summarized the reasons that the Greeks symbolized the soul by the butterfly, as suggesting the free imaginative flight of the mind and the breaking forth from the cocoon a resurrection from death. See PW I 412. a dusky female…known…to be Africa: Creuzer Symbolik (1810–12) I 148:

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Tr: Among these we may consider the coins, especially under Hadrian, which so frequently depict a female figure with a scorpion in her hand or with a head-dress of elephant hide, known to the Romans as an image of Africa. the Lily between Joseph & Mary…garment than Blue: Creuzer Symbolik (1810–12) I 155–6: Tr: Modern painting has often madethe choice of colours very meaningful…. The white lily growing out of the earth between Mary and Joseph represents by its colour the purity of this union, if indeed this poetic idea has really been used by any artist. But it appears to be an invariable convention of painting that conveys a message that the garment of Mary, as queen of heaven, be blue. Lorenzo’s White, Green, Crimson: Among the numerous Lorenzos in the history of Italian painting, a likely candidate for Coleridge’s reference is Don Lorenzo Monaco, or Don Lorenzo degli Angeli (c 1370–1425), a monk of the Militant Order of the Virgin Mother of Christ living in the Monastery of the Angeli in Florence. He was noted for his many frescoes of the life of Mary painted in brilliant colours; some of them, like the one in the Bartolini Chapel in the Church of S.Trinità in Florence, were famous. “Lorenzo the Monk” is commonly referred to as “Don Lorenzo” without any of the various additional designations of family or city given to other Lorenzos. Coleridge could have seen much of his work in Florence although many frescoes had been destroyed even by his time. Osvald Sirén in his study of Don Lorenzo Monaco (Strassburg 1905) stresses Don Lorenzo’s deep religious feeling and his lyrical portrayal of the inner life in frescoes and miniatures in which colour was painstakingly applied to enhance meaning; but he does not specifically suggest allegory. Was that Coleridge’s interpretation? In some undated notes on “Beauty and the Beautiful” in Egerton MS 2800 f69 he touched on the “subtle and difficult, yet I would fain believe not hopeless investigation …respecting the symbolical characters or Significancy of Colors. But for this I am not prepared—I can merely glimpse it from the Mount Pisgah in the distance”. συµβολαια or pæne-Symbols: Coleridge translates the Greek word as “almost symbols”. Symbols evince the tact of the Poet: For the reading tact, two alternatives have been suggested, i.e., fact, or †act, that is a footnote dagger before the word act; the latter presents the difficulty of uncertain reference for the dagger. The reading tact is at least equally satisfactory graphically, and more Coleridgian in nuance. Cf a note on Aeschylus Prometheus vinctus line 17, in C.J.Blomfield’s edition (CM I 27) where Coleridge said the word seems to my tact too free and easy a word …”, a clear reference to poetic tact. And see the well-known more emphatic “A great Poet must be, implicitè if not explicitè, a profound Metaphysician. He may not have it in logical coherence, in his Brain & Tongue, but he must have it by Tact/ for all sounds & forms of human nature, he must have the ear of a wild Arab listening in the silent Desert, the eye of a North American Indian tracing the footsteps of an Enemy upon the Leaves that strew the

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Forest—; the Touch of a Blind Man feeling the face of a darling Child—….” To William Sotheby 13 July 1802: CL II 810. 4833 29.89 Irritability is frequently discussed in this volume as vital electricity. This entry clearly preceded the material on irritability in 5150, 5189; see also 5168 and n. Durchbruch, Perruptio, Three words for “break-through”. See CN III 4409 § 12 for another use of the first. Huber on Bees: Ditto on Ants: Coleridge apparently did not realize there were two Hubers, François (1750–1831) the father, whose Nouvelles obserυations sur les abeilles (1792) appeared in English translation in 1806, and his son, Pierre (1777–1840), whose work on ants, Recherches sur les moeurs des fourmis indigènes (1810), appeared in English translation in 1820 as The Natural History of Ants. To this latter Coleridge most frequently referred, but in AR 212–14 he described an experiment by François with bees, and quoted immediately from Pierre’s book on ants, as by one and the same author. See the same confusion of Hubers in SM:LS (CC) 19 n1. In a note in the front fly-leaves of Tennemann II, Coleridge enlarged on the form of words here: “The Reason is Anthropomorph, partaking of the Divine: the Understanding an Anthropomorph, partaken of by inferior animals—vide Huber on Bees: and Ditto on Ants” Pierre Huber in his Preface accorded to insects “a sufficient degree of intelligence for the conduct of their domestic affairs”, and said: “Ants, living as they do in society, and entering upon labours that require some degree of unanimity—have they no means of understanding and making known their wants and their situation to their companions?” François Huber’s work described the intelligent orderliness of the community life of bees; and Huber the son suggested in his Natural History of Ants that ants carry still further the “understanding” and “mutual assistance” essential to family and civic life. the Beaver, the Sea-cow, the Dugong, Manati: All are herbivorous water-mammals. Sir Thomas Stamford Raffles, Governor of Sumatra, wrote a letter to Sir Everard Home which was read 18 May 1820 to the Royal Society, the account of a dissection of a dugong—a sea mammal—its food being fuci and submarine algae and vegetables found at the bottom of shallow inlets. It “browses upon these vegetables much in the same manner as a cow in a meadow”. “The affection of the mother for its young is strongly marked; and the Malays make frequent allusion to this animal as an example of maternal affection”. Phil Trans (1820) DX 174–82. In the next volume of the Transactions another letter to Sir Everard Home described the manatee of the West Indies, a species of dugong, larger, living at mouths of big rivers, but its food also fuci. Phil Trans DXI 390–1. The dugong was said to taste like roast beef. Some of this material was published also in QJSLA (Jan 1822) XII 370. 4834 29.90 For an early entry on John Brown, see CN I 389 and n. See CN III 4269 and n for a slur on Brown, and in this volume see below 5142 and n, and 5360n. The reference to The Doctrine of Death to which Coleridge objects appeared in The Elements of Medicine: Works of John Brown (3 vols 1804) II 49: pt I Chap III § 29: The termination of excitement, from the exhaustion of the excitability by stimulus, may be either temporary or irreparable, and may arise either from a short continuance of a high degree of stimulus, or a long application of one, the excess of which is more moderate. Both circumstances come to the same thing; the high degree of stimulus

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compensating for the shortness of its application, and the shortness of its application for its greater moderation in degree. The effect of the former is sudden death; of the latter, a more gradual death, preceded by diseases. And though a most exact measure of excitement were kept up, yet death at last, however late, supervenes. plumbëian Despotism: plumbean, “leaden”; OED says “obsolete”. Data, non Intellecta: “Given, not Understood”. 4835 29.91 Though the entry begins as an offshoot from the argument against John Brown in 4834 it is in part (f64v on) a digest of Schelling on the “Allgemeine Deduction des dynamischen Processes oder den Categorieen der Physik” III, esp §§ 6–20 in Zeitschrift für spekulativ Physik I i 104–19, and in the end becomes an essay on the dynamics of the imagination in the process of identifying itself in the world within and, as Kant enjoined, in the world without. Some blurred pencilled marginalia in Coleridge’s copy at this point appear to take issue with Schelling, but because of the state of the MS they add little to this entry. f63v two kinds of Unity, the negative and the positive: Cf C&S (CC) 118–19 n 2, on “unity” and “distinctity”. See That negative Unity, or Allness which arises from the confusion & indistinction of a Multitude of Thoughts…in 4909 f69v. f64 Space: Cf the end of CN I 1379, “The Hebrews called God ‘Space’”. unimage-ableness…the first contra-distinction of the negative from the positive Unities: I.e. the familiar Fancy-Imagination distinction in terms approaching a theistical context. nihil ad hoc: “nothing to this”. abstraction: See 4538, 4657, 4910, 5133 and nn for Coleridge’s approaches to this subject from many directions. See also The Friend (CC) I 520 n 5. f64v punctum Indifferentiæ…Punct[um] Identitatis: Cf on “the point of indiffer0ence” 4705. On “Polarity, or the essential dualism of Nature” see a discussion bearing closely and variously on this entry in TL 51–7. the Line…a thing produced…: See 4513 and n. Each line is for itself a bipolar Integral; On the dynamic principle of individuation treated in TL 42 foll. the Electrical Evolution: Schelling ibid § 20 p 119; see TL 66–7, 87, 90–1. f65 as Form (forma formans) to Shape (forma apparens): See e.g. CN III 4066 and n, 5217 f81v, and Logic (CC) 231–2 fn. 4836 29.92 Miss Booth: Possibly a relative of Sir Felix Booth (1775–1850), who was later to assist Parry in his polar explorations. He occupied Crouch Hall in Highgate, according to Lloyd’s History of Highgate. In April 1819 Coleridge tried to borrow from a “Miss B” a volume of an encyclopaedia containing an article on fluxions; see 4797 above and n; but see also 4606n. Arminian Pelagian: Arminianism opposed Calvinist determinism, i.e. “predestination”, stressing instead the freedom of the will; Pelagianism denied original sin and tended therefore to minimize the influence of divine Grace in favour of man’s own responsibility for his own salvation. See also 5056, 5378 and nn.

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Miss Booth appears to have gone beyond Pelagianism to argue that external circumstances rather than the individual, temptations rather than temptibility are the source of moral evil. The view: I.e. of God’s relation to the individual and to society? See 4708, 4794 on the Nation. f66 mutato nomine: “by a change of name”. 483722.160 Sir William Curtis (1752–1829), a prosperous but everywhere ridiculed alderman, represented various wards in London, and was also M.P. in various seats almost continuously from 1790 to 1826. Coleridge’s squib may have had to do with an episode in 1821 when, for reasons of pride, Curtis, as becoming the Senior Alderman of London, exchanged his representation of the Tower ward, which he had held since 1785, for that of Bridge Without. Coleridge met him in Ramsgate in 1822 (CL V 257). An unlearned, vain, and ostentatious man, he was at the centre of Tory city politics and the butt of innumerable jibes for over thirty years. There are for Coleridge broader implications; see 4707, 5278 and nn. 4838 29.213 Faults on both sides…Honest Tory—Second Edition. London. 1710: The 56-page pamphlet is generally believed to have been by Robert Harley, as W.Scott suggested in his edition of Somers Tracts (1809–15) XII 678, though he admits the possibility also of Defoe. It was a reply to Thoughts of an Honest Tory by the Whig pamphleteering latitudinarian, Benjamin Hoadly, which attacked the Tory measures and ministers of Queen Anne. The reply by Harley was intended to support the incoming government in 1710, by arguing, in the pages Coleridge cites, the stability of public credit regardless of changes of ministry. (Coleridge had in 1821 read Hoadly’s provocative Thoughts, possibly in Somers Tracts, see Inq Sp § 256 and n.) Faults, it is clear, he read in its pamphlet form. (Cf EOT (CC) III 262). Coleridge was interested in paper money and the whole subject of credit (see CN III 4101 and n) and had written on the subject in the Courier in 1811. See a good note in LS (CC) 205n where it is pointed out that not till about the time of this entry (probably 1821) was the return to gold as the basis of currency effected. See 5265, 5330 and nn. His remarks sufficiently and accurately indicate the contents of the pages 37–41 he cites; it seems unnecessary to quote them. who do not themselves eat Onions: Cf Bottom’s injunction, “eat no onions nor garlic, for we are to utter sweet breath”: Midsummer Night’s Dream IV ii 43. Coleridge transcribed excerpts from Hoadly’s pamphlet Thoughts of an Honest Tory (1710), a fragment in BM MS Egerton 2800 f136; see for the text EOT (CC) III 262. 4839 29.214 Coleridge continued to condense and abstract from Creuzer Symbolik und Mythologie der alten Völker but now in the 6-vol revised edition of 1819–23; see 4831 and 4856 and nn. Egypt according to Herodotus…introduced into Greece: Creuzer Symbolik (1810–12) II 282: Tr: Egypt, according to the conviction of Herodotus, was the fatherland of the most important religious practices; the Greeks derived most of their temple divinities from there, and learned from the Egyptians the greater part of their religious ceremonies (11 50–58).

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Perizonius…Pausanias, Corinth. 38.4: Creuzer Symbolik (1819–23) II 284: Tr: First we note the Argive colony from Egypt. If the oldest legends about the Inachidae—about Io, Epaphus, and others—are still hidden in the obscurities of history, those about Danaus are much more certain. This man from Chemmis brought higher culture and civilisation, tillage of the soil, besides divine worship and religious practices to the then wild and desolate region of Argos. In connexion with the latter, I need cite only the Lernaea, an ancient festival connected with wine and agriculture, the founder of which, according to tradition, was Danaus (Perizonius de Origg. Aegyptt. Cap XVI p. 327); and the ’Aπóβαθµοι [Landings], where this Egyptian colonist landed with his children, remained a memorable place in the living traditions of the Argives (Pausanias Corinth. 38, § 4). who likewise speaks…Megarenses of Lelex: Creuzer Symbolik (1819–23) II 284 (tr): “Likewise, the tradition of the Megarenses recognises Lelex, also of Egypt, as their ancestor”. Confirmations of Herodotus…ritualibus: Creuzer Symbolik (1819–23) II 283: Tr: The agreement of the Biblical records in reporting the great antiquity of Egyptian religious institutions is shown in the evidences given by Spencer de Legg. Hebr. rituall. II Diss. I. Sect. 2. our Spencer: I.e. John Spencer (1630–93), Master of Corpus Christi College, Cambridge. Plutarch’s Objections…: Creuzer Symbolik (1819–23) II 283: Tr: Plutarch gives the opposite view in the main passage in de malign. Herod. p. 857, D.E.Apart from the polemical intent of this whole work, we ask whether the literary authorities here adduced are adequate to refute the Father of History and whether the grounds of objection are historically reliable. Indeed, when we note the contents of other works by Plutarch, we are left with much to ponder—But on the other hand, it should also not be forgotten in this respect that Herodotus drew much from the traditions of the priests of Dodona and that this body of priests had an interest in Egyptianising Greece as fully as possible (cf Heerens’ well-conceived suggestions in his Ideas on Politics, etc., 11 p. 462). I knew the man: Arnold Hermann Ludwig Heeren (1760–1842) was professor of philology when Coleridge was at Göttingen, and then of history in 1801. The work referred to is Ideen über die Politik, den Verkehr, und den Handel der υornehmsten Völker der alten Welt (3 vols Göt-tingen 1793–1812). Thrace. Samo-Thrace…: Creuzer Symbolik (1819–23) II 284–6:

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Tr: Furthermore, the Thracian and Samothracian colonies must be considered here, i.e. the legends about Orpheus and other teachers who are adduced as pupils of Egyptian priests (Diodor. Sicul. I. 92–96). See also Herodotus II 81…who speaks explicitly of the identity of what the Greeks called Orphic and Egyptian…. This viewpoint, to be sure, contradicts not only the more general poetic convention of depicting Thrace as an uncivilised, barbaric land but also the assertions of historians…that the European barbarians were uncivilised, specifically the Thracians, and that the so-called Orphic wisdom is spurious. These assertions are involved with the question of the origins of the family of the Eumolpidae, and in this respect a party arose which would claim the most ancient religious rites for the Athenians and even deny that the Eleusinian came from Thrace. But let us compare these opinions with the information from Herodotus (II 51) concerning the religious instruction which the Athenians had from the Pelasgi, who later lived on Samothrace…. Thrace and Samothrace are still one of the oldest seats of foreign religions, which were thence transplanted southward among the Greeks, despite the fact that the der-ivation of the term θρησκεία “religious rite”, from the Thracians is known to be a mere invention of the grammarians and actually has its origin in the muffled tone of the muttered prayer later connected with the idea of a superstitious formula in a religious service.3 3 See T.Hemsterhuis in Lennep. Etymolog. ling. gr. p. 258 seq… f123 The Attic Colony…: Creuzer Symbolik (1819–23) II 286–7. Tr: The Attic colony…. Read the significant passage in Proclus In Platon. Tim. page 30 giving the various opinions of Theopompus, Callisthenes, and Phanodemus.4 But in Attica the name of the Saitic Cecrops appears along with many others, and in national legends and continuing poetic traditions became the representation of Egyptian-Attic culture—variously embellished, but the historical foundation of this remains unobscured. 4 The two latter historians derive the Saitae from the Athenians, while Theopompus calls the Athenians settlers at Sais. Charax, however, asserts (in agreement with the Egyptians—see Diod. II 28) that the Athenians were colonists from the Saitae and that Sais was the Egyptian name for Athena, whose Egyptian origin some have tried to prove from the symbol of a crocodile which the goddess had on the Acropolis… The Pelasgic Colony…: As in Creuzer Symbolik (1819–23) II 287. Here Coleridge ceased in this entry to follow Creuzer, giving his own counter-theory about the relation between Egypt and Athens; cf 4507 and n.

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Greeks were all Japetidae: I.e. descendants of Japheth, son of Noah; see 4548, 4668, 4866, 4984 and nn, on “Races”. See also Lect 8 P Lects (CC) ff356–359. f122v The Welch Triads: The “Brut Tysilio”, “Brut y Brenhinoedd”, and “Brut Gruffyd ab Arthur” are not, as was once thought, documents of Welsh history but rather adaptations from the Historia Regum Britan-niae of Geoffrey of Monmouth. Coleridge may have first encountered the Triades in the Poems (II 2) of his friend Edward Williams; see CN I 605 and n, 1596n. f122 refined and raised the allegorical…into the proper Symbolic: See 4551 and n. “men of the race”. ιερα γραµµατα: “sacred letters”, i.e. hieroglyphics. per simplicem Intuitum: “by the mere looking at”. Jupiter of Phidias: See 5280 and n. Apollo Belvidere: Like the Jupiter, a stock example of great classical sculpture, taken by many to be also a work of the 5th century, it came, however, with the increasing knowledge of the true classical style, to be recognized as a Roman copy of a Hellenistic bronze. Coleridge may have seen it in Rome. (τo ειδωλικον): “the visual/imagistic”; cf the extract from N25 in 4831n; see also 4832 and n. paramouncy: Also “paramountcy”. OED attributes to Coleridge in a note on Volpone the second instance of the usage, the first since 1667. Belzoni and others…Temple of Tentyra: G.Belzoni Narrative of the Operations and Recent Discoveries within the Pyramids, Temples, Tombs, and Excavations in Egypt and Nubia (2 vols 1822) I 53, describing “the noted Temple of Tentyra”: I should have no scruple in saying, that it is of a much later date than many others. The superiority of the workmanship gives us sufficient reason to suppose it to be of the time of the first Ptolemy; and it is not improbable, that he, who laid the foundation of the Alexandrian library, instituted the philosophical society of the Museum, and studied to render himself beloved of his people, might erect such an edifice, to convince the Egyptians of his superiority of mind over the ancient kings of Egypt, even in religious devotion. Cf CN III 4317 and n. my own Reading from Vossius and Bochart to Gebelin…Dupuis, Creuzer; Gerhard Johann Voss or Vossius (1577–1649). A copy of Samuel Bochart Geographia Sacra (3 vols 1681) is listed as Coleridge’s in Green SC 248; see also 4507. On Gebelin see CN III 3276 and n. Of Antoine Banier and Jacob Bryant we do not know which works Coleridge read but of the former probably The Mythology and Fables of the Ancients explain’d from History (4 vols 1739–40) and of Bryant probably A New System, or, as Analysis of Ancient Mythology (3rd ed 6 vols 1807). On Dupuis see CN I Index I and above 4794 f34 and n; also CL I 260. f121v προπαιδειον: “prediscipline”; see 5121. learnt under FICHTE…emancipated by Schelling: Creuzer was a student at Jena when Fichte lectured there in 1790–91; his debt to Schelling’s philosophy was recognized even in his own day.

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Fichtean pan-egoistic Idealism: See e.g. CN III 4012n. study of the Greek and Italian Neo-platonists: Creuzer’s marked attention to the Greek Neoplatonists rather than to earlier sources was seen by many as a fault; he refers rarely to the Italian Neoplatonists, though he praises Ficino’s contribution, Symbolik (1819–23) I 236. πρωτον ψευδος: ψευδoς: “primary error”; it is true that Creuzer’s Schellingian assumption is carried through most of Book I “Allgemeine Beschreibung des symbolischen und mythischen Kreises”, Symbolik (1819–23) I 3–239. In Chap 1 he appears to assume that Greek polytheism existed from re-motest antiquity; not until Chap V (I 150–6) does he suggest the possibility of an antecedent monotheism. Congener…degener: congener, naturalised into English from Latin, basically means “akin to and equal with”, while degener means “akin to but inferior to/degenerated from”. Congener appears to be Coleridge’s coinage; OED gives an 1837 date for its first use, while degener is given there as a verb (obs) only. Inachus, Cecrops: Inachus was the first of the mythical colonists from Egypt, son of Ocean and father of Io; see above f123n. For Cecrops see f123 above in text. Creuzer Symbolik (1819–23) II 35 traces him also from Egyptian myth to Athenian and discusses his semi-divine and mythical attributes, identifying him with the moon. Brotherhood of Jupiters, and Herculeses: Bryant, e.g., (op cit above) said that according to Tertullian’s Apology 14, Varro mentioned three hundred Jupiters and forty heroes named Hercules. f121 Albert Durer’s…Scripture-history Pictures: I.e. Apocalypse (1498), Great Passion (1510), Life of the Virgin (1510), The Fall (1504), The Nativity (1504), Small Passion (1511), Engraved Passion (1513), Agony in the Garden (1515), Four Apostles (1526). anachronism of Hector who quotes Galen & Aristotle: The reference to Aristotle is in Troilus and Cressida II ii 165–7, to Galen in Coriolanus II i 129–30. flourishing state of the Mathematical Sciences: Prometheus υinctus line 459: “I invented number for them, chiefest of the sciences”. Pythoness: The priestess of Apollo at Delphi; Aeschylus in Prometheus vinctus line 658 has Inachus consulting oracles at Delphi and Dodona, though according to a scholiast on that line oracles did not then exist. Hesione was the wife of Prometheus, line 560; Coleridge may have assumed that she was the same Hesione as the daughter of Laomedon, King of Troy. προσπασσαλεvtion…Caucasus: “being nailed to” the rock. Cf Prometheus υinctus 20, where the scene of the play is set as “a desolate crag” in the “Scythian tract”; later versions of the myth name it as the Caucasus. Prometheus 707–19 foll foretells Io’s future wanderings, “east from this spot” to “the Scythian nomads”, (“until you come to Caucasus itself…). Shem, Ham, & Japhet…: See f123 above. πατροπαραδοτα: “patriarchal traditions”; cf 4832 f61v and n. f120v Λογοι εν µυθοις: “truths in myths”; see 4832 f6o and n. µεµυθε [υ] µενα: “ideas expressed in myths”; cf again 4832 f61 and n. συµβολα: “symbols”. laic, templar and mysterial: St Clement makes this distinction, as does Creuzer Symbolik (1819–23) I 150–95.

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my letters to Hartley Coleridge: Perhaps not entirely lost; see 4843n. θεανθρωποµυeme: “god-man-myth-eme”. Prometheus: The Prometheus of Aeschylus was the subject of Coleridge’s lecture to the Royal Society of Literature, 18 May 1825. Cupid and Psyche: Apuleius The Golden Ass 4.28–6.24 is the earliest surviving version. (Apuleius was born c A.D. 123) 4840 29.216 The entry preceded 4841 on the page, ff120v and 120 having been left blank; see 4839n. There appears to have been no great gap in time. the Hollowness—how any thing at all can be!: The insight has, as frequently with Coleridge, a personal basis; see “I feel my Hollowness” in CN II 2647, and “even in boyhood there was a cold hollow spot, an aching in that heart, when I said my prayers that prevented my entire union with God” in 5275, where the whole entry is illuminating. the Being of God…the Existence of the Supreme Being: In many places (see above 4713 and n) Coleridge makes the distinction between Being [Essence?] and Existence, seeming to support Herbert Read’s contention of Coleridge’s anticipation of existentialist thinking. Coleridge as Critic (1949) 29–30. 4841 29.215 The entry encountered 4840 on ƒ119v and continued below it. Coleridge was referring to and quoting from Otto von Kotzebue A Voyage of Discovery into the South Sea and Beering’s Straits, for the purpose of exploring a NorthEast Passage, undertaken in the years 1815–18 tr H.E.Lloyd (3 vols 1821) I 241, 246–7, 219, 280, 283–4. Quotation marks are inserted, when Coleridge omitted them, to differentiate his comments from Kotzebue’s narrative; he quoted selectively and not literatim, sometimes condensing. E.g. Coleridge’s parenthetical Xns before they are made men the cause of bloody wars (f119v) was Kotzebue’s “the missionaries do not take pains to make men of them before they make them Christians, and thus, what should bring them happiness and tranquillity, becomes the source of bloody wars…” f120 The green Island was Coleridge’s insertion in a paragraph full of interest for him—ice higher than “mast-high”, the mammoth bones (CN I 542) and the extreme meeting in mountains becoming valleys. Kotzebue’s paragraph was quoted by a reviewer in QR for Jan 1822 (published Mar 1822) but that Coleridge here was reading the work itself is proved by much in the entry not extracted in the review. See also 4845, possibly written close to the same time as this entry, but after it, as that comes from Kotzebue Vol II. Kotzebue’s Voyage was announced as “now first published” in LMLA for 10 Nov 1821, an ab hoc date for this entry. A letter of 14 Jan 1831 to Joseph Hughes refers to a later work. “I have been this day reading, ‘Otto von Kotzebue’s New Voyage Round the World’. Colburn 1830. Some two years ago I read his first voyage.” CL VI 1055–6. As there is no known surviving MS of this letter it is impossible to be certain, but “ten years ago” would be a more reasonable reading in the light of this entry. There is no evidence of any use of N 29 in 1828, and ten could easily be mistaken for two in Coleridge’s hand, dating his reading of this work in 1821–2 soon after it appeared. 4842 29.217 Mrs Agnes Ibbetson (1757–1823) was a contributor to the Philosophical Magazine and Nicholson’s Journal especially on botanical physiology. See MC 290 for other respectful but more critical remarks. A note on Tennemann VIII i 130 referring to her “beholdings” took her less seriously. By this date (c 1821) she was a respected elderly figure.

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Her daughter Elizabeth had been informally adopted by Sir George and Lady Beaumont in 1794. 4843 29.218 This entry is in the hand of John Watson, identified by Coleridge’s own note on another example of his holograph in N R, “Marginalia intentionalia” ff3–16v, dated 6 Oct 1833: (now in the Berg Collection in NYPL): “This Book, containing dear dear Watson’s transcript of a MSS Essay of mine on Faith, dear to me as being in his Hand-writing, was given to me, as a Conservatory of Thoughts and Fancies, Sunday Night, 6 Octr 1833.” John Watson died 7 July 1827. See 4989n. Watson transcribed part of Coleridge’s Prometheus lecture, or materials for it, on thirteen leaves preceding this one (f118–118v) they were torn out of the notebook before Coleridge numbered the pages; presumably this leaf and the next (f117–117v) were left behind by accident. Attention must be called to an erroneous attribution in CN III N 29 Gen N, of the handwriting on these pages; it is not Joseph Henry Green’s. This misinformation unfortunately was carried into an account by S.W. Reid of the Prometheus MS, i.e. the torn-out leaves (now in Duke University Library, Durham, North Carolina) in Studies in Bibliography (1971) XXIV 176–83, in an article entitled “The Composition and Revision of Coleridge’s Essay on Aeschylus’s Prometheus”. The error arose in part from the fact that J.H.Green had two distinct hands, apparent from signed letters that have lately come to light and from the Opus Maximum (MS). One of these hands resembles Watson’s. Comparison of the notebook pages with the printed Royal Society Lecture (18 May 1825) on the Prometheus of Aeschylus shows close verbal similarity. The material in this entry and on the preceding excised pages may originally have been part of that “small volume” which Coleridge told Derwent he had written for Hartley to encourage him in getting on with his (Hartley’s) Prometheus; see 4823 and 4839 f120v and nn above. CL V 142–3, also HC Poems II 257–85, and HC Letters 29. If this is the correct understanding of the context of this Watson-transcript entry, it can be dated c May 1821 or a little earlier, and fits into the probable chronology of adjacent entries. [The indistinction or Nature in its lowest] dignity=Nature(1 was: The bracketted first words were on the previous (excised) page now at Duke University. f118v sleep in wb a magnet would be: See 4984 f89v 4929 f30. in Hebrew the Container. Gen 1:2; the word is choshek, carrying the suggestion of “hiding” or “obscuring”. point conceived as…power of the line: See 4513 and n. lux lucifica: “light-creating light”; as in 4854. light so called is a phænomenon’. See 4923, 4558 and nn. Tenebrœ tenebrificantes, σκοτος σκοτοποιον: “darkness-making dark”. Gravitation as the unific power: I.e. as a subsumptive antithesis of light springing out of the division of the original prothesis into thesis and antithesis; see CN III 4418, 4420, and nn; also 4556, 4558 and nn. f118 luminous Bodies…: Gen 1:14–19, which records the creation of the sun, moon, and stars. physiogonist: Not in OED; on physiogony see 5144 f24 and n. “the becoming which eternally creates”, cf gemina natura 4854 f51v and n.

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Identity of light and Gravitation: I.e. as above, interdependent opposites. Gravitation, because it is a polar antithesis of, inheres by implication in Light. Natura essentialis: “nature in its essence”. light in and subordinate to Gravity is Sound: I.e. Light inhering in its opposite gives rise to a new antithesis whose interdependent opposite is colour; see 4929 f30. f117v lux lucifica: “light-bearing light”. NATURA NATURANS…Natura Naturata: See CN III 4397 f50v and n and above 4521 f89v, 4646, 4796 f48v. Sal ubiquitarius: “salt in everything”, “universal salt”. subjective pole: In the Latin sense of “casting under”; i.e. the contrasting, unifying tendency; see 4545 ff45–45v. υis substantifica or corporifica: “substantifying or corporealizing power”; see AR 6 and 4935, 4679 and nn. υis inertiæ: “power of inertia”. sensu Chemico: “in the Chemical sense”. Natura NATURABILIS: “Nature capable of becoming or of being made Nature”. love-struggle & interpenetrative Synthesis: See 5248 f35. κοσµος: “the universe/the world order/the created world”. exponents or representations: See 4530n. 4844 29.219 The quatrain is in PW I 487 var, reading “Whene’er the mist”, in the first line, and preceded by [‘Finally, what is Reason? You have often asked me: and this is my answer’ :-]; the four lines are followed by “But alas!” and the two and a half lines from Dante quoted above in 4786. EHC was basing his text either on another MS or on the “Author’s Appendix” to C&S where these lines were first published and which seems to account for his 1830 date in PW; the reading in C&S is “mist” in line I, not Self as here, and the quatrain is followed there by the lines from Dante as in PW. 4845 18.327 The pen and hand are a little less firm than in 4534–4538. Reason…Understanding of Ma…dictates Peace… Nature…War: Was this the theme that introduced Kotzebue also into the conversation in TT 4 Jan 1823? “Kotzebue represents the petty Kings of the islands in the Pacific ocean exactly as so many Homeric chiefs…. all the kings are supposed to be descended from gods.” Kotzebu’s Voyage, Vol. II–on the new-raised Coral Islands: See 4841 and n; the review referred to there, in QR for Jan 1822, quoted also the striking passage from II 36. Kotzebue, having just described “how much more recently” [than Goat Island, previously visited] a fifth coral island had “arisen”, said, The spot on which I stood filled me with astonishment, and I adored in silent admiration the omnipotence of God, who had given even to these minute animals the power to construct such a work. My thoughts were confounded when I consider the immense series of years that must elapse before such an island can rise from the fathomless abyss of the ocean, and become visible on the surface. At a future period they will assume another shape; all the islands will join, and form a circular slip of earth, with a pond or lake in the circle; this form will again change, as these animals continue building, till they reach the surface, and then the water will one day vanish, and only one great island be visible. It is a strange feeling to

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walk about on a living island, where all below is actively at work. And to what corner of the earth can we penetrate where human beings are not already to be found? In the remotest regions of the north, amidst amountains of ice, under the burning sun of the equator, nay, even in the middle of the ocean, on islands which have been formed by animals, they are met with. Although the paragraph might excite anyone, it is possible that, reading it when it appeared, Coleridge called the attention of some reviewer to this passage and the iceberg passage in 4841. He had some connexions with QR; in the Jan 1822 number (published in March) the first article was a review [by RS], An Account of the Abipones, an Equestrian People of Paraguay. Translated [by Sara Coleridge] from the Latin of Martin Dobrizhoffer, Eighteen Years a Missionary in that Country (3 vols 1822). By the end of 1824 John Taylor Coleridge was the editor of the QR. 4846 20.50 Here the notebook was reversed and Coleridge wrote from the back of it. At the foot of f45 this entry encountered (on f44v) entries 20.51–4, i.e. CN III 3408–3411 of late 1808 or early 1809, so that it was continued on ƒ45 in lines squeezed into a space at the top of the page, above the beginning of the entry and in the gutter. For Coleridge’s distempered Sleep and the Remorse felt in it, see Pains of Sleep: PW I 389–91. See 4689, 5360, 5375 and nn. Co-inherent is attributed by OED to Coleridge, Chap IX BL (CC) I 143, co-inherence to AR, because the Shedd edition of AR (Works I) prints as App C to AR the (earlier) TL; co-inherence appeared in TL 57. 4847 20.55 Diderot’s Dialogue in Goethe’s Works: Coleridge appears to refer, not to the first publication of Goethe’s translation of Diderot’s Dialogue with Rameau’s Nephew in 1805, but probably to Vol XX (1819) of either the Stuttgart & Tübingen (20 vols 1815–19) edition or the 26-vol 1816–22 Vienna and Stuttgart edition (Vol XX 1820). But for which final paragraphs he offered his substitution is not clear. In the debate between “Ich” and “Er” at the close, possibly Coleridge pounced on the verb kriechen, extending the bug metaphor on creeping and crawling from the sentence: Ich will sterben, wenn es nicht besser wäre, als zu kriechen, sich wegzuwerfen, sich zu beschimpfen. Tr: I’ll be hanged if that wouldn’t be better than crawling, cringing, and making a butt of myself. Or was he thinking of the statement a few pages earlier? “Der bedürfnize Mensch geht nich wie ein andrer: er springt, er kriecht, er brünnt sich, er schleppt sich und bringt sein Leben zu, indem er Positionen erdenkt und aufführt.” (Tr) “The necessitous man does not walk as others do: he leaps, creeps, crawls, trails along, and spends his life thinking up positions and carrying them out.” The general tenor of distaste for the intentional offensiveness is plain and related to a quick tendency to physical loathing; see e.g. CN III 4073 (Crathmocraulo etc) and CN III 4134. 4848 20.56 Argumentum a consequenti…conjuncta: “The argument from the consequence [is] contradictory to the Wordsworthian dogma that love is desire/lust (of

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the flesh, that is to say) with affection, that is, nothing but Friendship joined with Lust.” The pun— ογον (reasoning against/contradiction) and (Wordsworthian/ worthy reasoning)—is not conveyed by straight translation. See a letter of Mar 1811 to HCR quoting WW in similar vein: CL IV 205. Cf also CN III 3293, 3746, 3777, 3873 and 4335. Ergo, Vir… : “Therefore the Man who lusts after men, or the pederast, loves his boy-lover.” Verbo-digno indignum!: “O abomination! unworthy of Wordsworth!” Jacob to Rachel!: Rachel had a special meaning; see 5184, 5192 and n. In quoting Wordsworth on “Love a vehement appetite for an Object …at the same time esteemed” (see CN III 3989 and n), Coleridge waxed indignant when he thought of the application of such a definition to his feelings for Anne Gillman, but a similar disgust had been aroused earlier; CN I 448, 1822. See also CN II 2495, CN III 3729, 3746, 3873. f43v Alumni (Nurslings) of this truly french School of Morals: Coleridge’s hostility to the effects of French philosophy on French sexual morality was emphatic; see e.g. CN II 2598; Lect 5 P Lects (CC) ff 217–219; SM:LS (CC) 22. Possibly he here touched on an aspect of his emotional conflicts about WW, i.e. WW’s French liaison with Annette, although in March 1802 Coleridge had spent most of a night encouraging WW to free himself and to wed Mary Hutchinson; see CN III 3304 and n. Verbis digni: Coleridge first wrote Verbo, then altered to the plural: Words worth/worthy of words. Elongatio…Estimatæ: Elongation of the male sex organ (that is, of the man who feels the esteem), towards the vagina (that is, of her who is esteemed). WW and Coleridge met in London in Apr 1823 after an interval since 1820; see CL V 272 and n. The material of this entry could represent argument in a personal encounter, and if so, an 1823 date would be supported. 4849 20.1 Scene I: No play, by Coleridge or any other author, has been found with this opening. Sir Luke Limp in Samuel Foote’s farce, The Lame Lover, might speak such words, but does not. The entry is on the inside front cover, not the first leaf, possibly too casual a jotting to be taken as the beginning of a projected work. 4850 20.4 Jottings in the course of a lesson on Latin verse composition, possibly for Henry or James Gillman? Maximos is a word that cannot be fitted into dactylic pentameters or hexameters. The two metrical patterns that follow show acceptable endings for a dactylic hexameter. Coleridge wrote a considerable guide to Latin elegiac verse composition; the MS, now in the Berg Collection NYPL, will be included in SWF. 4851 28.84 In pencil. Paradoxy: Coleridge more often inveighed against it, and once thought of “a treatise on Phrases and their Consequences”, the first of which would have been “the paradox that the greater the truth the greater the libel”. Allsop I 92. αληθεια παρα δοξαν: δοξαν: “truth contrary to expectation/paradoxical truth”. 4852 28.85 Reformed Olio: Is it suggested that the recipe for the stew is as far-fetched as the reform schemes? Harico spelt without the t was a common contemporary English spelling.

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4853 21½.99 In AP 287 υar. The page reference indentifies Leighton’s Works here as the edition (4 vols 1819), a copy of which, annotated by Coleridge, appeared in the Gillman SC. Its whereabouts are unknown, though transcripts of some marginalia were published in LR IV 156–83. Coleridge used at least two other editions, one of earlier date (1748), referred to in a letter of April 1814 to Cottle (CL III 478, 481 and LR IV 156); the other of 1820 he had from Murray in late Jan 1822 and annotated in preparing AR (CL V 205). This last copy is in the BM. For the annotations on all three see CM III under Leighton. In this entry Coleridge was reading Leighton’s Lecture VII, “Of the Being of God”. f51 Vol. IV. The beautiful passage extracted from Seneca, in page 82 is in a footnote and translated in the lecture by Leighton: Whithersoever you turn yourself, you see God meeting you, nothing excludes his presence, he fills all his works: therefore it is in vain for thee, most ungrateful of all men, to say, thou are not indebted to God, but to nature, because they are, in fact, the same. If thou hadst received any thing from Seneca, and should say, thou owedst it to Annaeus or Lucius, thou wouldest not thereby change thy creditor, but only his name; because whether thou mentionest his name or sirname, his person is still the same. Lecture (XI) p. 113: “Of the Creation of the World” (beginning on 112): If we duly consider the matter, and acknowledge the course of the stars, not only to be owing to a first mover, but also that the whole fabric, with all the creatures therein, derive their existence from some Supreme Mind, who is the only fountain of being; we must certainly conclude, that that self-existent principle, or source of all Beings is by all means eternal; but there is no necessity at all, that we should suppose all other things to be coeval with it; nay, if it is not absolutely necessary, it is at least highly reasonable and consistent to believe the contrary. For, that this world, compounded of so many, and such heterogeneous parts, should proceed, by way of natural and necessary emanation, from that one first, purest, and most simple nature, nobody, I imagine, could believe, or in the least suspect: can it possibly be thought, that mortality should proceed from the immortal, corruption from the incorruptible, and, what ought never to be so much as mentioned, even worms, the vilest animalcules, and most abject insects, from the best, most exalted, and most blessed Majesty? But, if he produced all these things freely, merely out of his good pleasure, and with the facility that constantly attends almighty power; how much more consistent is it to believe, that this was done in time, than to imagine it was from eternity? Coleridge added in the margin: “It is inconceivable how any thing can be created in time; and production is incompatible with interspace”. fundamental Idea of my System, and the Conception thence deduced: For Coleridge’s distinction between Idea and the conceptions and deductions of the understanding, see

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CN III 4047, 4058, 4443, and in this volume, 4940, 5271f6 and nn. On his system see 4449, 4450, also 5122. contingent wills (the αποσταται) formed Time: See 5233, 5248 and nn. The following § (113, 114): It is a very difficult matter to argue at all about that, the nature whereof our most enlarged thoughts can never comprehend. And though, among philosophers and divines, it is disputed, whether such a production from eternity is possible or not; there is probably something concealed in the nature of the thing, though unknown to us, that might suggest a demonstration of the impossibility of this conceit; for what is finite, in bulk, power, and every other respect, seems scarcely capable of this infinity of duration; and divines generally place eternity among the incommunicable attributes of God, as they are called: it seems, to be sure, most agreeable to reason, and, for ought we know, it is absolutely necessary, that, in all external productions, a free agent, the cause should be, even in time, prior to the effect, that is, that there must have been some point of time wherein the being producing did, but the thing produced did not exist. As to the eternal generation, which we believe, it is within God himself, nor does it constitute any thing without him, or different from his nature and essence. Moreover, the external production of a created being of a nature vastly different from the agent, that is supposed to produce it, and to act freely in that production, implies, in its formal conception, as the schools express it, a translation from non-entity into being; whence it seems necessary to follow, that there must have been some point of time, wherein that created being did not exist. f51v taking Eternity as a sort of Time: A logical confusion which Coleridge noted elsewhere, e.g. CN III 3973 and n; very early he said that Eternity and Time are heterogeneous, and to consider Eternity a kind of Time is a metaphysical absurdity. See Lects 1795 (CC) 343; also 4644 and n. as simul et totum to pars and successive: as “simultaneously and whole” is to “part and successively”. 4854 21½.100 The entry is apparently triggered by Coleridge’s reading of Leighton Genuine Works (1819) I, “A Practical Commentary on the First Epistle General of Peter”. See the preceding n, also 4909 and n. …: “Verily the blood of Christ, according to Luke (Acts of the Apostles) is the blood of God.” Acts 20:28, referred to by Leighton I 10; see also 4626 and n. On Luke’s authorship of Acts see e.g. below 5426 f49n and n. agens=Jehovah Memra: “Christ acting=Jehovah Word”. George Bull Defensio Fidei Nicaenae (see CN III 3968n) Bk I Chap I §§ 18–20 cites the Targums as using the Chaldee word mimor, mimora (Word) to indicate a divine person speaking among men. Sol intelligibilis, Lux lucifica: “the intelligible Sun, the Light creating light”; cf Mal 4:2, John 9:5.

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Cosmos (Sol) sensibilis, Lux elucens: “the sensible Universe (Sun), the Light that merely lights”. Sermo realis, Verbum phaenomenon: “The Word (or speech) as thing, the Word (or verb) as phenomenon”. the Fit of the Facient: “the it-is-done of the doer”. fit et facit, creat et creatur—gemina natura: “It is made and it makes, creates and is created—twin nature”. See CN I 1382, where Coleridge referred the phrase “et fit et facit et creat et creatur” to John Scotus Erigena De divisione naturae (Oxford 1681) Bk I, p 7; see CN I 1382n. Cf also The Friend (CC) I 115–17, 146, 471, II 80 and nn, from which it is clear that the phrase gemina natura (“twin nature”) is from Giordano Bruno. Erigena was writing not of “twin nature” but of “divine nature”, and attributes “et fit et facit” etc. to “the books of the Holy Fathers”. Cf also 4521. f52 Xριστος agens is=Anima Animans, Calor fovens: “Christ acting =the life-giving soul, the cherishing heat.” Xριστoς patiens…Vis assimilans assimilationem patiens: “Christ suffering=the principle of reproduction into life in the passive form—the element, as aliment, of life— The assimilating force suffering assimilation”. (“Christus patiens” is a common theological term for the Incarnation, as well as the Crucifixion.) Vis υitæ superioris…ad actum assimilandi: “The superior life-force suffering assimilation but at the same time exciting to the act of assimilation.” The Blood: See Coleridge’s physiological interest in 4825, 4646, and theological in 4909 f70. the Absorbents: See 4825 and n. aura υitalis per pulmones: “the vital air through the lungs”. Spiritus Confortans: “Comforting Spirit”, John 14:16, 26; 15:26 and 16:7. Allen & Pepys versus Priestley & Lavoisier: The reference is to experiments described in Phil Trans (for 1808) XCVIII 249–81: “On the Changes produced in Atmospheric Air, and Oxygen Gas, by Respiration”, by W.Allen, Esq. F.R.S. and W.H.Pepys, Esq. F.R.S.Some eighteen experiments are described, and general deductions made on the relation of oxygen, carbon dioxide, hydrogen, nitrogen, etc., to life and breath, concluding that “oxygene does not permeate the blood”; also “that as the oxygen decreases in quantity, perception gradually ceases, and we may suppose that life would be completely extinguished on the total abstraction of oxygen” (280). In a marginal note on G.A.Goldfuss Handbuch der Zoologie I 26–7 (see 5171n), Coleridge referred to these experiments of Allen and Pepys “proving that in Breathing the Blood decarbonates itself by an exudation of Carbon on the surfaces of the Airvessels, without any O. [xygen] entering the Vessels or combining with the Blood.” See 4646 f7 and n. de Oxygene non in sanguinem permaente [permeante]: “of the Oxygen’s not permeating into the blood”. The Divine Apis: By one of his Rhodian leaps Coleridge finds examples in the Ruminants and the sacred bull of Egyptian mythology. f52v Blind Man…Saliva: John 9:6. Cf 4611, 4612, 4719 and nn. Quarles, Withers…Fuller: On Quarles see below 4975–4981 and nn and Ashe Miscellanies 249–50; on George Wither C&S (CC) 101 and TT for 25 June 1831 fn. On this view of Fuller see CN III 3596n and 4857 and n.

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not—but… “not only a lack but the contrary of… this love of decorum”; for Coleridge’s symbols see App A. an Edipus Ægyptiacus: Coleridge seems to enjoy an example of the opposite of “love of decorum” in his elaborate punning—i.e. Fuller in the style of Athanasius Kircher’s farfetched attempt to decipher Egyptian hieroglyphics (i.e. Edipus Ægypticus 3 vols Rome 1652–4) would have given a riddle-solving Egyptian identification of Hermes (Mercury Trismegistus) with the Logos, of Mercury, the chrism, ointment, or anointment (Xρίσµα) with Christ, the anointed Mercury as ointment producing Salivation. Salυeation. and Salυation—as remedy for syphilis, Gout or defective taste; see again 4611, 4612, 4719 and nn. Indifference of the Vis Vitæ and the Principium Vitœ: the meeting point of the “Life Force and the Principle of Life”. Vis υitam ciens: “the Force which gives rise to life”. Principium υitæ…Principium statûs; “the excitable Principle of life (the capacity to live, given the conditions?) The principle of origination [of life] is also the Principle of the state [of being alive].” It is clear that for Coleridge respiration raised dynamic vs mechanist interest. He saw oxygen in combination as interactive, and did not believe in the independence of any single chemical element in vital processes; he believed that Oxygen was negative in potence, Carbon positive. Another note on Goldfuss Handbuch der Zoologie (2 vols 1820), not in the margins but on a detached leaf (BM Add MS 34,225 f148v), discussed contemporary argument about oxygen, blood, and respiration: Goldfuss Handbuch der Zoologie P. 25 § 2 welchem ein grösserer Antheil an Sauerstoff zukommt? In proportion to the Quantity of Carbon?—; For the venous Blood becomes arterial by losing a portion of its Carbon—But if so, the sentence is superfluous & it was enough to have said, that the venous blood “ist kohlenstoff haltiger als der Arterien Blut—I make this remark from Jealousy that the PriestleioLavoisierian Chemistry which owed its success to its in every sense of the word imposing Simplicity, in fact the Leanness and Poverty of Abstraction, not the Simplicity of Nature, still exercises an influence even on the professed Converts to this Zöo-dynamic Philosophy. Thus in the present instance Foot-of-Gold attributes a positive potence to Oxygen, which I am convinced, is the Coefficient of the Negative (material) Factor of Life—i.e. of Carbon. Material Factors of Organization Positive—Azote or Nitrogen Negative—Carbon Co-efficients Co-efft of P.F—Hydrogen Co-efft of N F—Zote or Oxygen The not yet thoroughly ascertained part which Oxygen plays in Respiration, and the mode of its operation on the surface of the Lungs in removing the exuded—whether Carbon simply according to Allen and

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Pepys—or Carbonic Acid according [to] the more recent experiments & inferences of Dr to be carefully distinguished from its operation in the System, as a constituent part of the Body. Even according to Edwards’s theory it is not the Oxygen, but the removal of the Oxygen with the Carbon, that acts indirectly as a positive Agent. State it as Capital Debt—& that there is 7 Cap. and 5 Debt—by subtracting 2 from 5, I in effect make the Capital=9. For 7−3=9−5. Acids generally weaken and lower the power of are the anti-pole to Spirits— /Yet as the representative of the Contractive Power they may act as Tonics, Bracers: and by the very lowering of Life increase the excitability. 4855 21½.101 f53 The difference between Refraction and Disper-sion…: the difference between the refracting or bending of a light ray on passing from one medium to another and the dispersal arising from the varying refrangibility of different colours. LIGHT & WARMTH. The relations between light and warmth were of great interest to contemporary natural philosophers, e.g. Thomas Thomson System of Chemistry (3rd ed 1807) III 401–2; Thomson has a discussion of “Inflection, Reflection, and Refraction” at III 390–92. See 4873 below. Coleridge may have been started on the train of thought here by two articles in QJSLA V (1818): “Observations on the Rays which compose the Solar Spectrum” 77–81, and G.W.Jordan “On the Colours of Waters” 81–99. The latter raised points about “dispersion”, “reflection”, “refraction” of light, the blue of the sky becoming black, shadows at sunset in decreasing light, the intense blue of the sky on a bright cloudless day changing to white at the horizon, “blackness or absence of colour”; there are other similarities of thought and phrasing. On pp 77–81 there is also an abstract of a paper by J.E.Bérard discussing relations between heating rays, rays of light, and chemical rays. For evidence that Coleridge read this volume see above 4634 and n. Coleridge had tried in CN III 3606, 4418, 4420, 4456 to work out a chemicotranscendental theory of light. But his work on colour was as inconclusive as that of most of his contemporaries, for the reasons he gives in his last paragraph here. CN II 3116, reading Newton on light in Phil Trans—he owned the 3rd ed (1721) of the Optics—he was uncertain what produces colour. Perhaps for this reason he turned from physics to practical technical aspects in CN III 3606 when he seems to have used in English translation Berthollet’s Elements of the Art of Dyeing; see CN in 3606n. He borrowed a copy of Goethe’s Farbenlehre for his philosophical lectures in 1819, but he had been inquisitive about light and colours, and attacked Newton’s theories in 1801, before Goethe or his reading of Goethe. See CL II 709–10. See also Phil Lects (1949) 53–5, 62– 3, P Lects (CC) Lect 5 n 33, Lect 7 n 41; see also below 4873 and n. His interest in the chemistry of colours appears also in 4570, which draws some of its vocabulary from the polarity principle of the Compass of Nature, as also 4722. Then in the early 1820’s Coleridge found the principle of polarities applied to colour by the Naturphilosophen and developed further than by the Greeks, or by Goethe; see 5290, 5446, 5447 and nn. But in this entry it appears that Oken raised more questions for him than he answered.

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Oken’s Doctrine: See especially Über Licht und Warme als das nicht irdische, aber kosmische materiale Element. Erste Ideen zur Theorie des Lichts, der Finsterniss, der Farben und der Warme (Jena 1808). Coleridge’s annotated copy is in the BM. Oken’s essential position was stated on p 14: Tr:…light does not consist in a merely mechanical refraction, diffraction [deflection] and dispersion of the rays (in einern bloss mechanischen Brechen, Ablenken, Zerstreuen der Strahlen), but in a chemical act, that operates in the inmost [reaches] of matter, and changes it not simply by heating and thus expanding it; but by a spiritual (geistige) action, by polarisation, whence chemical changes proceed. Here I speak strongly and severely but not unjustly against Newton, just to make scholars seriously aware of the hitherto accepted theory of light. In what follows I shall quite quietly refute Newton’s teaching. Although Coleridge’s views were closer to Oken’s and Goethe’s dynamic theories than to Newton’s, he reacted sharply against Oken’s tone here. For a marginal note on Oken’s Erste Ideen zur Theorie des Lichts (Jena 1808) to this effect see Inq Sp § 194. “As Red to White and Black…” Oken’s Doctrine: Perhaps Coleridge did not have the work in front of him; either he misremembered or misread. Oken said (39) that black and white are the extremes of the spectrum and all real colours lie between, leaning to white or to black, and that the basic colour between (Grundfarbe) is red (40). Tr: Yellow is the tension (Spannung) of red inclining to white; blue is the tension of red inclining to black; or yellow is a whitish and blue a blackish red. These are the three colours, the three sole colours in nature; all others are transitions or mixtures of them. Green is the mixture of yellow and blue, the culmination of these two colours, while red is its base, hence the correspondence and opposition between red and green. f54 In both Yellow…Violet: Coleridge was condensing and articulating more precisely Oken’s 39–40; he commented in the margin of 40: These, even these are the passages that annoy me in the Naturphilosophen! Yellow a white, and Blue a black, Red!! It is true, I know which Oken means by the words—but why Oken chose such words to convey such meanings, I do not know—tho’ Vanity is so common a foible, and Quackery so ordinary a symptom & effect of that so common Foible, that I can pretty well guess. Goethe, & then Schelling & Steffens, had opposed to the Newtonian Optics the ancient doctrine of Light and Shadow on the grand principle of Polarity—Yellow being the positive, Blue the negative, Pole, [[and]] Red the Culmination Oken follows them—but stop!—He

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waits, till they are out of sight. Hangs out a new Banner (i.e. metaphor) and becomes a Leader himself. Oken’s description of the spectrum being far from clear, it seems necessary to quote the German. Possibly Coleridge was thinking of 42: “Das der licht Schatten wesentlich die rothe Farbe ist, so verhält sich das Roth zur Gelb und Blau wie die Sonne zu den Planeten, wie das Centrum zur Peripherie, also wie der positive Pol zum negativen.” (Tr) “Since the light shadow is essentially the red colour, red relates to yellow and blue as the sun does to the planets, as the centre to the periphery, hence as the positive pole to the negative.” Black and white are polar opposites for Oken (45) and they are colours: (tr) “White and black are universal colours—white is total tension of aether with matter; black is total rest of aether with matter.” ff53–53v gives us White= +the minimum of Anti= the least quantity necessary to…Light: Coleridge pencilled a note on Oken 43 opposite the sentence, “Das Durchleuchtige ist aber entweder in Action, Spannung oder in Ruhe; im ersten Falle ist das Durchleuchtige das Lichte, im zweiten das Finstere” (“However, the transparent is either in action, tension or rest; in the first case the transparent is the light, in the second the dark”). He said: “Aristotle’s “The transparent in energy/activity=light”. At this point Coleridge’s thoughts have gone back to Aristotle’s De anima (CN I 973A) II vii 418b. After an explanation of what light is, and transparency, Aristotle said: “Now light is the activity of this transparency qua transparent. Potentially, wherever it is present, darkness is also present…. Light is considered to be the opposite of darkness; but darkness is a removal of an active condition from the transparency, so that obvious light is the presence of such an active transparency…” Tr W.S.Hett Aristotle On the Soul etc (LCL 1935) It is possible that the De anima at this point lies behind some of Coleridge’s speculations in 5290 below also. Coleridge’s N.B., encircled in ink, suggests that, having written the entry to a conclusion which casts doubt on the validity, in the present state of our knowledge, of many of Oken’s specific theories and of his own, he felt that what remained of value in his exercise was essentially a linguistic distinction of more farreaching significance than any ephemeral concepts of colour. f54 An Ellipse of Color—From white to Black: Cf Oken ibid 38–40: Tr: No more than two extreme colours can exist, just as there are only two extremes to the existence of aether. Aether in its tension is light absolutely, pure, clear, colourless light. Earthly tension of light in its perfection is colour absolutely, blackness. Thus white and black have the same relationship as light and dark, are to each other in the earthly sphere what the latter are in the cosmic. Both are the earths (?) of earthly conditions of light and hence, because they are not intermediate things, scarcely to be called colours; they are the primordial colours. Spannung: Oken (ibid) passim; see esp 38–39 above and 20:

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“Die Spannung des Aethers, (verursacht durch die Sonne, deren Fortleitung aber bedingt durch den Planeten,) erscheint als Licht” (Tr) “The tension of the aether, (caused by the sun, although its propagation is determined by the planets,) appears as light.” f54v The distinction, however, between Black and Dark: See Oken, as quoted ibid, 39 above. In the Newtonian scheme, both black and dark signify the absence of all colour and light. Oken’s discussion 41, of dark in relation to the prism, is confusing: Tr: The prism is a dark body, which is held against the light and which bends, breaks and scatters light both absolutely and within it, that is, it darkens the tension of light; for light does not pass mechanically through a prism as water does through a sponge—although even this is not entirely mechanical—but by means of a process in which it is transformed in its innermost being. The light and the dark blend with each other so closely in the prism, become solely one substance, that its shadow falls on the wall as a hybrid between darkness and light, and hence is necessarily coloured—the colour-image is a coloured shadow. This prompted Coleridge’s marginal comment, “—that its shadow is not a shadow?” The point was a major one for Coleridge, involving as it did the concept of light and darkness in active, dynamic polar opposition. Hence this last paragraph and, because of his sense of the scope of the problem of the Prismatic Spectrum, his tentativeness. 4856 21½.102 The entry is a condensation and conflation of various passages in G.F.Creuzer Symbolik und Mythologie der alten Völker (2nd ed 6 vols Darmstadt 1819– 23). Coleridge knew and used the earlier edition of 1810 (see 4831 and n) but references cited below indicate that here he was using the later edition throughout. The Plough Ox…forbidden to be slaughtered by Triptolemus: Creuzer Symbolik IV 440–79 gives an account of the Thesmophoria, a festival celebrated at Athens and throughout Greece, in honour of Ceres as Thesmophoros (“law-bringer”); the legal division of land was an important aspect of agriculture. Creuzer Symbolik IV 125 connects Triptolemus with the Plough Ox and the Thesmophoria: Tr: In connexion with the significance of that remarkable ceremony in Athens [i.e. the slaughtering of the ox, referred to below], we may first notice that it followed on the Eleusinian Mysteries…; it was indeed Triptolemus, the darling of Ceres, who laid down the law to spare the plough-ox. This injunction was also a law of the Thesmophoria…. σνζνyια: “of the yoke”, a common symbol of marriage in ancient Greece, the yoke being the epithet of Hera as goddess of marriage. Creuzer Symbolik (1819–23) I 132–3. the slaughtering Priest…as the Culprit: Creuzer described the rite celebrating the first slaying of an ox. An ox had eaten the offering on the Altar of Zeus Polieus and had been killed by the indignant priest Thaulon. He had fled, for the penalty for killing the helpful draught animal was death. Creuzer Symbolik (1819–23) IV 123–4:

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Tr: Thereupon Attica was plagued with drought and famine. The oracle at Delphi was consulted….the fugitive himself had to remove the evil. He was brought back and undertook to slaughter an ox in the name of the state for the first time. And from then onwards the following rite was observed at the annual Diipolia: female water bearers brought the water for the axe and the knife to be sharpened. Then someone handed the axe to the slaughterer, who felled the ox and fled; a third butchered it. Thereafter all ate of its flesh. After the meal the ox’s hide was stuffed, and the ostensibly restored animal was hitched to a plough. There followed the “court of the ox”…. All participants were accused. Each blamed the guilt on another: the female water bearers blamed the sharpener of the axe and knife; the sharpener blamed the deliverer of the slaughter knife; the deliverer blamed the butcher; the butcher finally blamed the knife. The knife, as it could not speak, was condemned and thrown into the sea. Had Coleridge a special feeling towards this rite as symbolizing the breaking up of an unhappy marriage? See CN III 3648. Deodand?: Coleridge asks himself whether the word from English law applies here. By an English law, repealed in 1846, a personal chattel, when found to have caused the death of a person, was declared “to be given to God”—i.e. forfeit to the Crown to be applied to pious purposes. Hereditary Priesthoods & Dign[ities]. Eumolpides, Butades (Buddha), Kyniden, κηρυικες: Creuzer Symbolik (IV 355–62) discussed these “Altattische Priestergeschlechter—Eumolpiden, Ceryces, Eteobutaden”. Coleridge seems to have been using Creuzer, not working directly from Greek sources. Creuzer (Symbolik IV 349) wrote that the Eumolpidae were said to be descendants of Eumolpus (“singer”), hereditary priests who presided as singers at the Eleusinian Mysteries. The Butadae, in Creuzer Symbolik (1819–23) IV 361, were hereditary priests and priestesses of Poseidon and Athena, descendants of and successors to Butes, king of Athens. The Butadae were the mere successors, the Eteobutadae the actual descendants, or “true Butadae”. Creuzer does not mention the Kynnidae (Coleridge’s Kyniden), an hereditary priesthood of Apollo, but Coleridge’s attention may have been called to them by Creuzer’s discussion (Symbolik IV 357–60) of the Kerykes (Coleridge’s κηρυικες), a priestly family said to be descended from Keryx, “herald” or “messenger”. Creuzer connects the Kerykes with Hermes and his Egyptian equivalent, the dog-headed Anubis. This may have reminded Coleridge of the Kynidae, who, so misspelled, might etymologically be “descendants of the dog (kynos)”. Creuzer elsewhere in Symbolik (1819–23) I 375, 579 identifies Hermes (Anubis/Thoth) with Buddha. Buddha: Pandu:: Butes: Pandion: “Buddha is to Pandu as Butes is to Pandion”. In Symbolik (1819–23) IV 361–2 and II 648–9 (not in the 1810 edition), Creuzer suggested that Buddha was the ancestor of the Butades and that the war between the Kurus and Pandus of ancient India was connected with the descendants of Pandion carrying sunshades in the service of the Sun—Athena. the High Priest originally the King: Creuzer Symbolik (1819–23) IV 362–94 discussed the identity of kingship and priesthood in ancient Greece; former kings retained their priestly functions.

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different struggles of the Gods, different religions: E.g. the war between Eleusis and Athens was a war of Poseidon against Athena. (Creuzer Symbolik IV 342–54). Confusion of the Lip, Babel: Gen 11:1–9. All of Ham. and Canaan: I.e. all the Hamites and the land of Canaan. According to Gen 9:18–27, Ham (Canaan) was cursed for gazing on the nakedness of his father, Noah. The meaning of the story has been much disputed in biblical and literary criticism. faithless Shemites given up to the superstition of those, with whom they had intermarried: For Coleridge’s view of the “degeneration” of the races by the intermarriage of the Shemites and Canaanites see e.g. 4548 and n. Physiotheism: Not as in OED, “physitheism”, “making a god of the natural world”. 4857 21½.103 One of the very strongest arguments against the Unitarians…their main bulwark: I.e. that they reduce the transcendent in Christianity to the mechanical, imaginative Faith to Evidence and consistency. Their lack of abstraction and imagination reminds Coleridge of the Oriental idolatry. Cf 1000 arms and retinacula (f55v) with 5200 and 4750; also Lect 3 P Lects (CC) ff85–88. radical truths…leaf…Tree of Life…Feuille mort…milky bosom of the Tree: A sustained biological metaphor even for Coleridge. Possibly he was thinking of the South American tree with the milky resin from which India rubber Caoutchouck is made (see below f56), for he was reading Humboldt’s Travels; see 4864 and n. The phrase milky bosom sis associated subliminally perhaps with that warmth and sense of vital nourishment which he missed in Unitarianism. f55v retinacula: Retinaculum is first cited in this sense by OED as a new word in 1825 (T.Say); it was used by K&S (see 4879n) III (1826) 391. f56 a fullerism: I.e. a good earthy metaphor; see 4854 f52v above, and cf CN III 3596 and n. the divine Caoutchouck: Charles Hatchett (see 4580, 4646 and nn) wrote scientifically on the then new resinous substance that became known as India rubber. Book of the Accusing Spirit: In Rabbinic lore there are two records in Heaven, the Book of Life and the Book of Death, e.g. in Jubilees 30:20–22; I Enoch 81:4; and Ascension of Isaiah 9:22. The Talmud (Rosh Hashanah 1:49) mentions three, adding one for those whose cases are undecided. On having one’s name blotted out of the Book of Life, see Ps 69:28 and Rev 13:8. infra-Mohammedan race…: The disjointed prose of this last paragraph seems to repeat the theme that Unitarianism denies the essence of all higher religions. Theanthropism: See CN III 4005, 4255; OED attributes to Coleridge in Chap XXIV BL (CC) II 246 the earliest use. Asa-man Odin…into Odin Alfader: Asa-man is “God-man”, the prefix being Old Norse, as the Al-fader is “All father”. See 5256 f63 and CN I 170. 4858 21½.104 Reginald Scot appended “A new excellent Discourse of the Nature and Substance of Devils and Spirits in Two Books”, to the third edition of his The Discovery of Witchcraft (1665). Coleridge here summarized selectively. The full title is the best description of the nature of the work: The Discovery of Witchcraft: Proving, That the Compacts and Contracts of Witches with Devils and all Infernal Spirits or Familiars, are but Erroneous Novelties and Imaginary Conceptions. Also discovering, How far their Power extendeth in Killing, Tormenting, Consuming, or Curing the bodies of Men, Women, Children, or Animals, by Charm, Philtres, Periapts, Pentacles, Curses, and

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Conjurations. Wherein Likewise The Unchristian Practices and Inhumane Dealings of Searchers and Witch-tryers upon Aged, Melancholly, and Superstitious people, in extorting Confessions by Terrors and Tortures, and in devising false Marks and Symptoms, are notably Detected. And the Knavery of Juglers, Conjurers, Charmers, Soothsayers, Figure-Casters, Dreamers, Alchymists and Philtrers; with many other things that have long lain hidden, fully Opened and Deciphered, All Which are very necessary to be known for the undeceiving of Judges, Justices, and Jurors, before they pass Sentence upon Poor, Miserable and Ignorant People: who are frequenly [sic] Arraigned, Condemned, and Executed for Witches and Wizards. Astral Spirits: Scot wrote that except for “the Sadducees and Peripateticks, who deny that there are any Devils and Spirits at all”, such ancient writers as Plato, Proclus, Plotinus, Porphyrie, believed in Astral Spirits, as did also the Romans, Church Fathers, Rabbins, Schoolmen, Papists, etc. In fact he lists most of the peoples of the world. Paul’s Words: Probably Col 2:18. Scot wrote: …wherein they [the Christians] meet and agree jump with the Papists; as if you read the notes upon the second chapter to the Colossians, in the Seminaries Testament printed at Rhemes, you shall manifestly see, though as contrary to the Word of God as black to white, as appeareth in the Apocalypse, where the Angel expressly forbad John to worship him. water-blood at the Cross: See 4854 and 5172 and nn. undoubted belief of all the Fathers of the Church for the first 5 centuries: Scot passim pointed out that the worship of saints amounted to belief in astral spirits. Exquisite passage…only these Astral Spirits—?—: Cf Scot 50 Bk II Chap IV: 4. Innumerable are the Spirits that inhabit the Aiery Region, germinating amongst themselves as Magicians affirm, and begetting one another after a Mystical manner. It is their property to be instant in storms and boistrous weather…Besides they march in mighty Troops through the Aiery Region, waging warr amongst themselves, and destroying one another beings or Existences, after which they are reduced to the primary source or nature of the Starrs…. 5. And doubtless from hence arise the various deceptions that men are incident unto in their judgments of Apparitions, perswading themselves that they are portents and foretokens of Warr and Famine, when such numerous Spirits are beheld Fighting or Marching either in the Air, Earth, or Water: whereas it is nothing else but the bare effect of the Natures and Tempers of such Aerial beings to fight and randevouse immediately after sun-set or else later in the Summer evenings, which is their principal time of such Conventions. 4859 21½.105 The Cephalopodes want the Optic nerve (Sehneru): The optic nerves of the cephalopods were disputed, and described generally as a fibrous knot behind the brain, rather a part of the brain than of the optic nerve. Apparently Coleridge was reading some pre-1817 German zoologist, for Cuvier in providing the first precise classification

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of the molluscs in La Reigne animal (Paris 1817) described the cephalopods II 361 as having “innumerable optic nerves”. Oken’s curious nomenclature does not include cephalopods; nor does Blumenbach discuss them in his Handbuch der Naturgeschichte (1817). Goldfuss (see 4854n) refers to them, but as having “Sehnerven” (I 671). Treviranus in his Biologie v (see 5341) uses the term throughout. Coleridge’s source for his statement has not been found. 4860 21½.106 In AP 287–8. As Coleridge’s interest in Spanish literature was clearly indebted to RS’s wide knowledge of it, it is possible that this entry was set in motion— little more than that—by a review by RS in QR April 1821 of a collection of Spanish plays El Teatro Espanol (Nos I–XX; 1819, 1820, 1821). The information in the first paragraph on Spanish history appears variously in too many places to justify any specific attribution; however, Coleridge’s reference to the meteoric existence of their Literary Age chimes with RS’s description of Calderon as “an extravagant meteor, most lofty indeed in his course, but entirely eccentric in his motions; most brilliant, but airy and unsubstantial” (QR XXV 15). RS was controverting A.W. Schlegel’s admiration (in his lectures of 1818) for Calderon. In this review RS did not refer to the general link between Christianity and literature, which concerned, in different ways, both Schlegel and Coleridge. Neither Sismondi in his De la littérature du Midi de l’Europe (4 vols Paris 1813), nor Bouterwek Geschichte der schönen Wissenschaft (Göttingen 1801–10) dealt in any depth with the patronage of learning under such Caliphs in Spain as Hakem II, though both refer to the brilliance and brevity of the twocentury period of Arabian cultural domination in some cities of Spain, e.g., the Cordova Caliphate (758–1031). Halim II: Hakem II was Caliph of Cordova 961–76, its zenith. In addition to the claims to industry Coleridge attributes to him, he is said to have annotated 400,000 volumes—a point that might have caught Coleridge’s attention. The Persian (Europeans in Asia): See 4548 and n. With this entry cf CN III 3869. 4861 21½.107 Stereotypes: Coleridge is coining the application of the word here. It is derived from the method of printing from moulds of fixed forms of type, invented in 1798, and frequently referred to up to the 1820’s as a new method. Of Coleridge’s use, the earliest example in OED is 1850. 4862 21½.108 Phytic, Entomic and Zoic: Pertaining to plant, insect, and animal life; see 4553, 4617 and nn. Protonomy, Deuteronomy, Hypsonomy: The first, the second, the highest law or division. Of Coleridge’s suggestions, only entomic (1862), zoic (1863), and Deuteronomy are in OED (The OT book of Deuteronomy was given that name as containing a second formulation of the Law.) See on the three levels or dimensions, 4865, 4868 and nn. 4863 21½.110 The information appeared in Humboldt Personal Narrative (see 4864n) V 187–91, but like that of the following entry, it may have come from the review: The Rio Negro is referred to as “a class of rivers” that are “aguas negras, that is, their waters seen in a large body, appear brown like coffee, or of a greenish black; but when the least breath of wind agitates their surface, they become of a fine grassgreen….” He is unable to trace the cause of these coloured waters, but suggests that it maybe owing to a mixture of carbon and hydrogen; and he quotes the opinion of Sir Humphry Davy that the

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tints of different seas may probably be owing to different proportions of iodin. The extreme purity of the black waters of these American rivers may be inferred from their limpidity. QR (July 1821) XXV 377–8. 4864 21½.109 Alexander von Humboldt published his Voyage aux Régions equinoxiales du Nouveau Continent, fait en 1799–1804, par A. de Humboldt et A. Bonpland in 3 vols in 1814. It appeared in an English translation by Helen Maria Williams as Personal Narrative of Travels to the Equinoctial Regions…(7 vols 1814–29), where the Cavern of Ataruipe, the cemetery of the extinct Indian tribe of the Atures, on the east bank of the Orinoco, and the mountain with the great balls of granite are described in Vol V (1821) 615–17. This volume was reviewed in No 49 QR XXV (July 1821)—published in Oct—where the facts that Coleridge seized upon appear in long quotations from Humboldt who, however, made different inferences about granite. A narrow ridge led us to a neighbouring mountain, the rounded summit of which supported immense blocks of granite. These masses are more than forty or fifty feet in diameter; and their form is so perfectly spherical, that, appearing to touch the soil only by a small number of points, it might be supposed, at the least shock of an earth-quake, they would roll into the abyss. I do not remember to have seen any where else a similar phenomenon, amid the decompositions of granitic soils. If the balls rested on a rock of a different nature, as it happens in the blocks of Jura, we might suppose, that they had been rounded by the action of water, or thrown out by the force of an elastic fluid; but their position on the summit of a hill alike granitic makes it more probable, that they owe their origin to the progressive decomposition of the rock. QR XXV 388. See also 4863n. The granite balls reported by Humboldt are not wholly unknown to current geology; see e.g. A.Rondeau “Les boules du granite”: Zeitschrift für Geomorphologie (Berlin) II (1958) 211–29 and C.D.Ollier “Causes of Spheroidal Weathering”: Earth-Science Reviews (Amsterdam NY) VII (1971) 127–41. In neither article were the granite balls perfectly round, nor can near-perfect spheres of granite be accounted for by any known geological process. There are such balls but of basalt or crystallised glassy volcanic ash. Granite spheres, e.g. in Costa Rica and Veracruz State, Mexico, prove to be man-made. Either Humboldt mistook basalt for granite or he stumbled on artifacts of a preColumbian civilization. Sir H.Davy’s Stones from Jupiter. Did Coleridge have from Davy in conversation some such theory of meteorites? There appears to be nothing in printed or MS records. Davy had, however, prepared an abstract, “Experiments on the stones said to have fallen from above. By M.Vauquelin”, for the Journal of the Royal Institution II (1803) 27, but the moon was there mentioned as a possible source, not Jupiter. W.T.Brande, in his Manual 292–3, favoured extraterrestrial origins; Coleridge discussed the passage; see 4646 f6v. In fact the subject of meteorites was a lively one in scientific and quasiscientific journals in the first decades of the century, sometimes being linked with Davy’s work on the oxides, leading to speculation whether the “aerolites” could come from a

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planet devoid of oxygen and explode on entering the earth’s atmosphere at a high velocity. One such theory was advanced e.g. in an article “On the Origin of Meteoric Stones” in Phil Mag (July-Dec 1815) XLVI 245–6. Davy’s work describing magnesia as a metallic oxide was referred to there. 4865 21½.111 The entry, along with 4859, 4862, and 4868, appears to participate in anatomical discussions or reading relative to nerves, veins, brain, etc; interest in the physiology of the brain greatly accelerated for Coleridge after 1820; see 4541, 5217 f81v, and 5240 ff27v–28. Cf J.C.Prichard, M.D. A Treatise on Diseases of the Nervous System (1822) 2–3: “…the natural and vital functions”, he said were common to all organized beings, but “when a nervous system begins to appear, a new series of properties is displayed…the properties of mind; for BY THIS TERM WE DISTINGUISH ALL THOSE PHAENOMENA WITH WHICH WE BECOME ACQUAINTED THROUGH THE MEDIUM OF CONSCIOUSNESS”. Tic Doloreux: See 5189 f92 and n. a resistance of Life by Life: Cf 5189 f92v on Resistance. On Coleridge’s notion of Life as an entity, see e.g. 4645 and 4646. ne plus ultra: “Let there be no going further!” Late Latin, alluding originally to the Pillars of Hercules. Topical bleeding: See Hoopers Medical Dictionary (1838) for an account of the contemporary practice of local blood-letting “by the application of leeches, cuppingglasses and scarification”, as distinct from a more general treatment through veins and arteries. 4866 21½.112 In AP 289–90, except the last paragraph. Race was a subject on which Coleridge read Kant, Blumenbach, Steffens, and the prevailing theories generally, sharing the anthropological ignorance of his time. It is possible he intended to write an essay on racial differences and groupings, for some folios exist in BM Add MS 34,225 on the subject (ff131–143v) or perhaps these were directed towards the Opus Maximum. See also such entries as 4548, 4668, 4984 and nn. f58 the Turks…the Porte and its Seraglio: Coleridge seems to have been fascinated by the despotic court of the Ottoman empire. At the “Sublime Porte” the Sultan gave audience at Constantinople; thus it was identified with royal power. There is a splendid illustration of it and its Seraglio in a work Coleridge had enjoyed c 1802–3, George Sandys A Relation of a Journey begun An. Dom. 1610 (1621) opposite 30; see CN I 1245 and n. the Spring: Cf CN III 3320, 3556 and nn. f58v Colonists…degenerate, by excision: Cf TT 14 Aug 1831, 4 May 1833; see also Coleridge’s remedy in Inq Sp § 267. Root (Radix, Race): See some related discussion in 4839. Diastole and Systole of Humanity. See 4541 f38v for the more usual use. Entry 4984 has some bearing here. 4867 21½.113 In “Omniana 1809–16”: LR I 346. For an almost identical statement see the letter to John Murray of 18 Jan 1822. CL V 198. Leighton’s Commentary on the I Ep. of Peter: Leighton’s Works (1819) I, II 1–354; (1820) I, II 1–381. See above 4853n.

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4868 21½.114 the doctrine of the 3 Dimensions: The context appears to be physical, even physiological. On Productivity, Irritability, Sensibility see 4541, 4862, 4865 and nn; the triple 3 refers to each of these seen in muscular, nervous, and glandular contexts. See also 4929 where the doctrine of the 3 Dimensions is elaborated schematically. Such a natural historian as Tiedemann Zoologie (3 vols 1808–14) 128 stresses the three basic characteristics of animal life, “Reproduction, Irritabilität, und Sensibilität”. Cf 4541 f41, 4862 and nn. Coleridge insisted on the detailed application of the principle of polarity to his doctrine of the 3 Dimensions. the firmamental and the fluid: OED cites Coleridge for a second use of the word firmamental, referring to his lecture On the Prometheus of Aeschylus (LR II 357 fn): “Rhea (from ) that is, the earth as the transitory, the ever-flowing nature, the flux and sum of phenomena, or objects of the outward sense, in contradistinction from the earth as Vesta, as the firmamental law that sustains and disposes the apparent world! …” See below 4910 f72 and n. On firmamental see also, above 4555 f50v, 4558 f53v and nn. 4869 21½.115 Coleridge returned here to a reading of Eichhorn; see 4603 f40v above. wretchedness of the Septuagint Version…Theodotion’s Transl. of Daniel: Cf Eichhorn AT I 324: Tr:…and Daniel, of them all, was the most wretchedly treated: for that reason the early church gave the same sanction to Theodotion’s translation of this prophet that the seventy translators were given for all the other books. Daniel was among the latest. See 4615 and n. Council of 70 in Alexandria. The True meaning of Septuagint: Again Eichhorn AT I 315. Tr: After the death of Alexander there remained an unusually large colony of Jews in Egypt, and especially in Alexandria. With their change in location they suffered no change in their love for the religion of their forebears; they were all the more zealous to maintain the exercise of it exactly as did their brother believers in Palestine …and set up here, as there were there, synagogues and a Sanhedrim of seventy or seventy-two members, exactly like the Sanhedrim of Jerusalem…. Even less knowledge of the Hebrew language [than with those in Palestine who had returned from the Babylonian Captivity] was to be expected among the Egyptian Jews, who in their everyday life used not even the Chaldean, but the Greek…. In short, they wanted a written Greek translation of the books of Moses. If this was to be done officially, undoubtedly the Sanhedrin would superintend… since it was probably composed of seventy or seventy-two members, like the one in Jerusalem, the translation was named that of the seventy or seventy-two translators. Pentateuch as the eldest…delivered to Ptol. Philadelphus and Lagi: Cf Eichhorn AT I 316: Tr: Finally, since the first consideration of their compilation concerned the synagogues, it seems apparent from the unanimous witness of ancient times, that at first only the five books of Moses were translated, and at that time only these were read in the synagogues.

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Eichhorn AT I 317 suggests that the Greek Pentateuch was delivered to the library at Alexandria when Ptolemy I Lagi and his son, Ptolemy II Philadelphus were reigning jointly; that is, 285–283 B.C. On the translations of the OT Eichhorn wrote (AT I 323–4): Tr: The translator of the five books of Moses deserves the prize over all others, for his knowledge of both lore and language is distinctive. The next place after him is due the translator of Proverbs; his work does not have the stiffness of a dictionary, for he had both languages very much at his command; often he stays with only the sense of the original, and when he does err, the genius is recognizable even in the errors. Job is translated by a man possessed of a poetic soul and versed in the Greek poets, as is clear from, e.g., his use of the form [to perish] for (Job 9:16 and 33:18 etc.) and similar poetic forms: but he was too weak in a knowledge of the Hebrew language and learning, which should be lacking least of all in an expositor and translator of Job. The Psalms and the Prophets are ruined by men without feeling for the beautiful and without poetic spirit; and among them all, Daniel is the most wretchedly done…. Reading of the Prophets in the Synagogue: Cf Eichhorn AT I 319. Tr: For only after this time [Ptolemy VI Philometor] did the Egyptian Jews introduce the prophets into their synagogues, following their fellowbelievers in Palestine who had read them aloud in their synagogues from 170 B.C. And this public use of the prophets probably first made their translation into Greek necessary. oracles: I.e. the Hebrew prophets. 4870 21½.116 f6o Esdras with exception of the 3 & 4 Chapters …and the Chronicles: Based on Eichhorn “Über den apokryphischen Esdras”: Apok 306. Tr: Indeed, a more precise comparison of this with the Hebrew Ezra has convinced me that the latter obviously stands as a foundation for the former, and that the apocryphal book, in the places where it is parallel to the canonical, can be described as nothing other than a free translation of the Hebrew Ezra we have…. The first chapter, which describes the Passover Feast of Josiah, corresponds generally to II Chron 35 and 36, and the last 19 verses of the last chapter correspond to Neh 7:73 to 8:13. Eichhorn (341–63) quotes examples of parallel wordings. 3rd & 4th unknown: Eichhorn Apok 337. used largely by Josephus: Eichhorn Apok 347–51 pointed out the use of Esdras in the Antiquities IX–XL. Aλη Θεια: See above, 4536 and n. Coleridge is discussing the passage about truth in 1 Esdras 4:34–40. Eichhorn did not discuss it. In this entry it becomes clear that Coleridge

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equated with the Latin halitus, “breath”, so that ’Aλήθεια (Truth) is here synonymous with the OT Ruach Elohim, “Breath of God”. Eichhorn NT II 169–71 enumerated OT and Apocrypha passages which speak of the “Breath of God” as creating man, inspiring the prophets, and being the spirit of creative wisdom in the world. Eichhorn Apok 189 pointed out that the Jews later used λογος to mean “wisdom personified”; see Coleridge’s objection below f60v. a Christian Interpreter would have rendered LOGOS: John 1:1–14. Coleridge adopted the usual Christian distinction between the Logos (Christ) as the actualizing Alterity of God and the Pneuma Hagion (Holy Spirit), operative on earth, a distinction not so sharply defined in Judaic thought, or in early Christian thought, Eichhorn NT II 170–71; see also 5249 f34 and n. Outerance: OED outrance, outtrance, utterance; cf “outering” in 4954 f109 and n. Sophia: “Wisdom”; Coleridge often pointed out that this was a patristic term for the Holy Ghost, e.g. in CN II 2445 and in a MS note on SM:LS (CC) 67n. In 5339 below and a marginal note on Eichhorn Apok 87–9, he identified the Santa Sophia of the Greek church with the Holy Ghost; see 5339 f36v. Cf the Böhme ref in CN III 3263 and n. κτισιν η πανγενεσον: “creation or genesis of all things” alluding to I Es 4:35; the Greek is Coleridge’s and πανγενεσιν appears to be his coinage. In Judaic thought, especially in the Apocrypha, the attribution of the Creation to Wisdom is common, as illustrated by Eichhorn NT II 170. Spirit=7 Spirits of God rest in plenitude on the Messiah: Rev 1:4 and 5:6; Eichhorn ABbL III 216–25 traced the Judaic and Cabalistic identification of the Seven Spirits with the Messiah. For Coleridge’s reading of this work see 4625, above and n. Coleridge may also have had in mind Eichhorn NT II 171n where this Cabalistic tradition was placed earlier than the time of Christ, as Coleridge in Lect 10 P Lects (CC) f448 placed the Cabala. Cf Eichhorn ABbL III 218: Tr: And according to the teaching of John in his gospel have not father and son a πνευµα (spirit) in common with one another (John 16:13)? If therefore the Evangelist is the Apostle John and also the author of the Apocalypse, he must include the seven spirits of God in the Son, or else he does not agree here with his gospel. f60v “I am the truth”; John 14:6. Koran…declares Christ to have been Ruach Jehovah: e.g. Surah IV: 171, “Verily, Christ Jesus, the son of Mary, is the apostle of God, and his word, which he conveyed unto Mary, and a spirit proceeding from him….” quoted in Gibbon Decline and Fall (1802) IX 265; see CN III 3814n. A copy of the Koran tr George Sale (2 vols 1812) appeared in Green SC. See 5299 and n. not a personification: I.e. “truth” in I Es 4:34–40; Coleridge is arguing with Eichhorn (Apok 189); see above. Amoibaian Eclogue: “alternately answering dialogue”; see The Friend (CC) I 417 n2. υ.35…37.40: I.e. I Es 4:35–37, 40. Coleridge compares this with John’s Epistle because in the Johanine literature is often identified with the Christ or the Holy Spirit.

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the only philosophy adopted, or rather adapted by the Jews: I.e. the Platonic philosophy in which the Good and the True are not mere personifications but “pure reality”. Eichhorn Apok 22 held that the Jews adopted Chaldaic and Greek philosophy in the five centuries before Christ, and developed a higher religion from a lower; in a marginal note on this page Coleridge objected that the Jews were then a degenerating race. He held that in the poetry of their former periods they saw the Ruach Hakodesh as the Jehovah-man 4854 f51v and n). Prudentius Psychomachia: See CN II 3203 and n. 4871 21½.117 Eichhorn Apok 296 commented on the story of Judith: (tr) “From beginning to end this account lacks probability and historical accuracy. In it the conditions of the Jews before and after the Exile, the rule of the Assyrians and the Persians, separated by centuries, history and chronology are all jumbled together, and the assumptions about the world are completely incredible”. He then pointed out the discrepancies in the dating of the relief of Bethulia from Holofernes. He cited other historical errors, such as the attribution of rulership to a High Priest when Israel was ruled by kings, concluding (303): (tr) “Finally, as a memorial of the relief of Bethulia, the Jews were annually supposed to celebrate a feast (Judith 16:31), and no ancient writer knows a thing about this religious institution”. received even as canonical by only not all the fathers: Eichhorn Apok 331–3 said that the first use of Judith as canonical came in Clement of Rome, and from then on it was so cited by Origen, Clement of Alexandria, Tertullian, Ambrose, Jerome, and others. trans-personed: A nonce-word. 4872 21½.118 The Mosaic thronghout a Stete-dispensation: On the Mosaic code as dictated largely by political considerations, see e.g. 4562, 5269 and nn. schism of the 10 tribes: I.e. the splitting of Israel into the northern ten tribes and the southern two (Judah and Benjamin) in 938 B.C., after the death of Solomon. 1 Kings 12:20–4. represented by the Prophets as individual Persons: E.g. Isa 44:1–2; 48:12; 49:17–22; 51:20; Jer 2:14; 49:1; Ezek 16:1–63. Jonas…an Instance: Cf Eichhorn AT III 259–60, “Jonas”: Tr: Israel, as teacher of the heathen, could not be more conveniently represented than in the person of a prophet. The writer chose the name of an ancient prophet, Jonah, the son of Amitai, for the simple reason, perhaps, that aside from the name, nothing was known of him, and he could therefore be given any character deemed appropriate. Paul, a Hebrew. Acts 22:1–3. Christ as the Head and Church as his Members—his Body: E.g. Rom 12:4–5. Miracles as contra-distinguished from Pr[ovidence]: See CN III 3278n; and below 4985 and n. my view of the Plagues of Egypt: I.e. that the account in Ex 7 and 8 was a later misunderstanding which turned hieroglyphic predictions and talismans into historical events. In a note on Webster The Displaying of Supposed Witchcraft (see 4611n) 84–5 Coleridge wrote:

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…I should extend a similar interpretation to the Egyptian Magi—I am at least strongly inclined to believe that the account in the first documents, was written or insculpt in hieroglyphic symbols, and referred to Predictions chiefly—so that we may throughout render the words—& this the Priests had likewise predicted in their Almanachs, or meteoro- and astro-logical Reports to the Government. See also a marginal note on Hillhouse Hadad in CM (CC) II. 4873 21½.119 The entry appears to be undatable; beginning at the top of a page, it could have been written in the notebook at any time. On the Schmen is graphically clear but of uncertain meaning, which might be elucidated if we had Coleridge’s Marginal Note; unfortunately his copy of Thomas Thomson A System of Chemistry (3rd ed 5 vols Edinburgh 1807) has disappeared. Possibly Coleridge’s note referred to the Sch[ool]men and Thomson’s description, in his historical introduction, of the early alchemical chemists, such as Albertus Magnus, Roger Bacon, Raymond Lull, and others. See Lect 9 P Lects (CC) ff412–414 and n 43. Thomson’s 3rd edition contained the first account of Dalton’s atomic theory. (Gillman SC shows only a copy of the 2nd ed 4 vols Edinburgh 1804.) p. 388. Third Edition is the first page of Thomson’s chapter “Of Light”. Coleridge was here objecting to Thomson’s assumption of the materiality of light (1807) I 389: It was first demonstrated by Roemer, a Danish philosopher, that light takes about eight minutes in moving across one half of the earth’s orbit; consequently it moves at the rate of nearly 200,000 miles in a second. The discovery of Roemer has been still farther confirmed and elucidated by Dr Bradley’s very ingenious theory of the aberration of the light of the fixed stars…. 2. From this astonishing velocity we are enabled to form such notion of the size of the particles of light. On the previous page Thomson discussed an early form of the undulatory theory, developed or revived by Thomas Young who, presenting himself as a Newtonian, argued for an undulatory theory and the rectilinear propagation of light to which Coleridge refers. a just contemplation of Color: Thomson (401–2) discussed briefly the colourific and calorific aspects of light; see also 5290, and 5446. Rings & c from pressure of Glass Plates: Thomson referred to glass plates and to Newton on the phenomena of light passing through a medium, but not in terms close to Newton’s Opticks which Coleridge annotated in the edition (among others?) of 1721 (Green SC). See Lect 3 P Lects (CC) f58 and n 4. See also 4855 and n. 4874 29.93 importation of Pictures…: Coleridge and Green clearly thought that expenditure on works of art was investment of the national wealth, as against those who decried it at a time of a very large National Debt. See 5056 below and n. Coleridge seems to have considered this a sufficiently novel view to make a note of it.

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4875 29.94 In “Omniana 1809–16”: LR 1 343 var, reading “In Roman Catholic states”. The plus and minus signs, i.e. more Roman, less Catholic, distinct in the MS, were omitted in LR. Coleridge often attacked Roman Catholicism for being more Roman than Catholic. Cf 4821 and n and 5126. 4876 29.95 Misattributing: Apparently C’s coinage. 4877 29.96 In 1820 Coleridge read an article in a German Encyclopaedia Vol I where he read also the article on the Abendmahl (see 5172n), on the “Abiponenses” (CL V 96) almost certainly J.J.Ersch’s Allgemeine Encyclopädie. Probably he had learned that Derwent and Sara were translating from the Latin An Account of the Abipones of Martin Dobrizhoffer. Derwent dropped out, but Sara completed the three volumes for publication 9 Mar 1822. The relevant passages appear to be in Vol II Chap 21 on the belief in immortality and Vol II Chap 8, not in the 2 first Chapters of Vol. II. as Coleridge says. Chap 21 “Of the Diseases, Physicians and Medicines of the Abipones”: In a word, [the] greatest part of the Abipones die when they are satiated with life, when, weary of the burden of fears, they long for death as the rest and solace of their miserable existence. Thus circumstance occasions the common error that they should never die at all were the Spaniards and the jugglers banished from America; for, to the arms of the former, and to the arts of the latter, they attribute the deaths of all their countrymen. A wound inflicted with a spear often gapes so wide that it affords ample room for life to go out and death to come in; yet if the man dies of the wound, they madly believe him killed, not by a weapon, but by the deadly arts of the jugglers…. The jugglers are commonly thought to be the authors of dis-eases, as well as of death, and the sick Abipones imagine that they shall recover as soon as ever those persons are removed…. The sick man immediately devotes the accused to death, for the preservation, as he thought, of his own life…. [One who was baptized and dying] caused us to entertain great hopes of his obtaining a happy immortality on many accounts. For, indifferent at the lamentations of his weeping domestics, he said they should remember he was going to visit the great house of the Creator of all things, the high father, the greatest captain. II 222–31. There is no reference in the chapter to the absence of the Idea of God. That appears in Chap 8 “Of the Religion of the Abipones”: …what was my astonishment, when on removing…to a colony of Abipones, I found that the whole language of these savages does not contain a single word which expresses God or a divinity. To instruct them in religion, it was necessary to borrow the Spanish word for God…. Lo! this is the proof of their insanity! They are unacquainted with God, and with the very name of God, yet affectionately salute the evil spirit…with the title of grandfather… II 57–64.

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This in relation to the Mosaic Mission: See 4562, 4708, 4794 f35 and nn. 4878 29.250 This entry of 23 Mar 1822 was on the page when with 5130 (f102) Coleridge encountered it. In fact the flower was held in place with a strip of paper glued close to the gutter, so that he did not notice it in counting the blanks. See 5110 f113. He drew a shaky pencil line around the piece of paper holding the flower, and c Feb 1824, wrote outside it. The Milne family: When Coleridge first went to the Gillmans, Mr & Mrs James Milne (Margaret Bullock) and her sister Elizabeth (called Betsy) Bullock, in Southwood near the top of the road now called Highgate West Hill, were close neighbours to the Gillmans, who then lived in Moreton House in South Grove. In 1822 the Milnes went down West Hill to 9 Holly Terrace, and in Dec 1823 the Gillmans and Coleridge removed to 3 The Grove; the families remained within a few minutes’ walk from each other, though with the steep hill between them. Entry 4606 records a birthday bouquet from Miss Bullock to Coleridge. 4879 23.35 Here begins a series of running comments on data from the first two volumes of William Kirby and William Spence An Introduction to Entomology (4 vols 1815, 1817, 1826), with Coleridge’s usual condensations and alterations, as he halfcopied, half-remembered, what he had been reading, often improving upon this delightful work full of the sense of the beauty of insects. He recommended it in AR 210; see, however, a reservation in 4888 below. In Op Max (MS) he referred to the last chapter in Vol II saying, “tho I differ widely from the amiable and intelligent Authors’ conclusions, I strongly recommend [the work] to the Reader’s careful perusal”. MS Vol II f186. He mentioned it also in the Logic (CC) 74–5. Coleridge’s notes appear to have been made only on the first two volumes, before Vols III and IV were published (1826). A glance at the page numbers of his references in this group of entries (4879–4896), all of which seem to belong to early April 1822, throws interesting light on Coleridge’s process of reading, the pages in sequence being constantly interrupted by his return to elements from earlier pages; e.g. 4882 refers to K&S I 417 and then to I 328. This entry is based on I 288–91. In Coleridge’s par 2, K&S (I 288), e.g., read “beautiful tribe of Iris” for Coleridge’s shewy Iris tribe, and for their “style-flag…often improperly regarded…” he wrote often but erroneously regarded…. arcus eminens of Haller: “a transverse membrane…which is sketched across the middle of the under surface of the petal-like expansion or style flag…” referred to by K&S I 288. Sprengel conjectures: Ibid I 289, referring to Christian Conrad Sprengel (Berlin 1793). Coleridge pluralizes the “Saftmaal” of K&S. f33v With this and f34, except for the sweet simile in parenthesis from K&S (I 288–9), cf on the movements of bees, 5220. In par 3 the substance, including the mouse-trap, is condensed sharply from K&S I (189–90), but for Coleridge’s last clause (and little Penit gets his jail-delivery), K&S has “these little go-betweens of Flora at length leave their prison”. Par 4 down to the parenthesis is slightly condensed from K&S (1 290). 4880 23.36 Taken largely from K&S I 329–3, including the reference to Franciscus Redi De Insectis (Amsterdam 1685, 1686). The word υegetiυorous anticipating the first use cited in OED (1859) is Coleridge’s, also the suggestion Destruction simply and the

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three last sentences, from Remotion of the Destructed, Remotion and destruct (verb) are said to be rare and obsolete (OED), though remotion (for “removal”) is referred by OED to Chap VII BL (CC) I 117, also to Thomas Browne; destruct has one reference dated 1638. Zoic: See 4553, 4617, 4862 above and 4886 below and nn; disanimate (as an adjective) is described as “obs. rare” in OED, though inter alios Thomas Browne used it as a verb. The difficulty of word-formation from is that it means “life” in general, animal life in particular, and also the Light that was the Life of man (John 1:4). Coleridge was trying to distinguish fine gradations of life. The footnote giving an example of disanimate Zöic was written as an afterthought after 4881 and 4882 had been written on the same page. ammoniacal Gases or malaria: Malaria was early associated with swampy regions and “bad air”; its parasitic nature was not discovered until the late nineteenth century. Of azöic the first OED example is dated 1854. A Coleridge coinage. 4881 23.37 K&S I 400 condensed. 4882 23.38 In AP 271. The first sentence is υar from K&S I 417. The Arindy or Palma Christi Silkworm: K&S 1 328 describes “the Arindy silk-worm (Phal. Cynthia, Drury), which feeds solely on the leaves of the Palma Christi…and the thread…is woven into a coarse kind of white cloth of a loose texture, but of still more incredible durability than the last [the Tusseh silk-worms], the life of one person being seldom sufficient to wear out a garment made of it. It is used not only for clothing, but for packing fine cloths, &c”. 4883 23.39 K&S I 420 condensed, with the addition of the “hole or hold? at the end. K&S reads: “The booty thus seized it devours at leisure upon its raft, under which it retires when alarmed by any danger.” Coleridge is quick to add and invent the pun on hold. 4884 23.40 f35v My Scheme of the Insect=Instinctive=Irritability…: See below 4894. Is this scheme the raison d’être for the reading of K&S in this group of entries? See above 4879n. Also 4719. N.b. not to forget Huber. K&S tells the story (I 374–5); Coleridge is terser, and substitutes pedæuυre for “manoeuvre”. He reported this experiment in AR 212. f36 pedæuυre: From AR 212 assigned by OED to Coleridge as a nonceword. See also CM I Butler, C.Vindication I n I. Understanding only means to an end: This paragraph is provoked by the argument that Huber’s experiment proves that the bees have more than “blind instinct”. “If in this instance these little animals were not guided by a process of reasoning, what is the distinction between reason and instinct? How could the most profound architect have better adapted the means to the end…?” I 375. As Sense to Reason: Cf 4947. Storgè: See CN III 3765, and above, 4770 and nn. Here Coleridge was thinking of it as love without lust? Interpenetrancy: Not in OED, where “interpenetratively”, the adverb, is attributed to Coleridge. His alteration from synthesis is of interest, and the word opake, both implying as they seem to do, a degree of impenetrability, of something less than conscious; see below 4888.

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Self-finding=Empfindung: See esp CN in 3605 and n and cross-reference there, CL VI 598–9 (a letter of 27 July 1826) and C&S (CC) 180. The German and Latin phrases mean “the feeling of longing”. The distinction between love and lust is basic Coleridge; see e.g. CN III 3293 f17, 3746 and nn. Virgo Mater in Metaphysics…: The “Virgin Mother” in Metaphysics. “Mother of the divine-made-human Word”. 4885 23.41 pothos or desiderium: See the previous entry and n; also CN III 4335 and n. 4886 23.42 Coleridge quoted François Huber’s work on bees (see above 4833 and n), yet here he was probably basing his remarks about the cause of the anger of worker Bees against the Drones in K&S II 173–5 (which for this subject relied on Huber); he was also taking a glance backward (f36v) at the Spinner-teats of the spider described in K&S 1 399 as “four little teat-like protuberances or spinners” in the “hinder part of the abdomen”. The suggestion that the anger against the drones is aroused by a stoppage of the Actions (i.e. coition?) should be read in the light of CN I 1833: “Interruption of itself is painful.” As this entry continues one sees that the interest in Anger & Lust is not merely entomological; it extends to higher animals. See on anger and lust CN I 979 and n; and “Restraint” 241. Without exaggerating the subjective elements here, it is indubitable that Coleridge had long been analytical of frustration in human beings. Animus Substans: For this play on the primary meaning of substance see 4679 and n. the vague terms Reproduction, Irritability and Sensibility: See 4541, 5168 and nn. For these he substituted (see 4929 f29v) τo εντοµειδες: “insect-like”; “plantlike”; “pertaining to life in the proper sense”. These all appear to be Coleridge’s coinages. See 4862, 5168 and nn. On words compounded with ειδες see 4929 f30v n. The words idiozoic and zoic are very nearly synonymous, but from f22 it is evident that by life Coleridge meant Animal Life (Life proper: for the term is misapplied i.e. misappropriated to Vegetables. Yet in 4880 he used zoic for minimal or marginal animal life (chemi-zoic or disanimate zoic) and hence needed the new idiozoic for “life” in the stricter sense of animal life. See its use in 4929 f20v and 5168. a first Thought in its semi-fluid or matter-of-light state: Like genesis out of chaos; cf CN III 4418 ff12–14v. 4887 23.43 Reflexions set in motion by K&S (II Letter XVII) on “Perfect Societies of Insects”, esp II 34–6 where the extraordinary pregnancy of the Mother termite is vividly described, her huge abdomen “enlarged to 1500 or 2000 times the size of the rest of her body” is “a vast matrix of eggs…remarkable for its peristaltic motion, (in this resembling the female ant), which, like the undulations of water, produces a perpetual and successive rise and fall over the whole surface of the abdomen, and occasions a constant extrusion of the eggs, amounting sometimes in old females to sixty a minute, or eighty thousand and upwards in twenty-four hours. As these females live two years in their perfect state, how astonishing must be the number produced in that time!” The whole account is written with a fascinated excitement which Coleridge reads analogically, transferring the process to metaphysics. See on metaphysical thinking 4692 and n. f37v the predominance of the Zoo-electrical over the Zoo-magnetic: See 4896 below. incessancy is Coleridge’s swift condensacion of a long story. Ibid II 35–7. Passion, Appetite, Affection: Cf the concern about Appetite in 4848; cf 4862.

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auseinandersetzung: For Coleridge a favourite German compression for “a setting forth distinguishing one from the other”; see also 4577, 5086. In 5115 f112 he found a translation in unfold. Unicuique-suum-appertiency. “To-each-its-own-allocation”. The phrase, and the word appertiency, are impeccably coined, the latter from appertio, which also is coined, from ad-partio, “I share”, “I distribute”. Appertiency is not in OED. 4888 23.44 Kirby and Spence, Vol. II. p. 187: Continuing the chapter on “Perfect Societies of Insects”. my conjecture of the nature of Bee-Anger: Above in 4886. f38 Kirby Vol. II. p. 198–199–et passim: In these pages, K&S criticised Huber for arguing that in the social activity of bees “the sole determining motive is the enjoyment of an agreeable sensation attached to these operations” (as at II 215). Although K&S used the language of sensation applied to bees, suggesting responses to shade and sun, odours, temperatures, and using such phrases as “Bees are extremely neat” (II 199), “bees can remember agreeable sensations” (II 202), bees are “irritable”, “eager”, etc., it seems to qualify the assumption by adding, Surely it would be better to resolve all their proceedings at once into a direct impulse from the Creator, than to maintain a theory so contrary to fact; and which militates against the whole history which M.Huber, who adopts this theory from Bonnet, has so ably given of these creatures. That they may experience agreeable sensations from their various employments, nobody will deny; but that such sensations instruct them how to perform their several operations, without any plan previously impressed upon their sensorium, is contrary both to reason and experience. They have a plan, it is evident; and that plan, which proves that it is not mere sensation, they vary according to circumstances. As to affection—that bees are irritable, and feel the passion of anger, no one will deny; that they are also susceptible of fear, is equally evident; and if they feel anger and fear, why may they not also feel love? Further, if they have recourse to precautions for the prevention of any evil that seems to threaten them, how can we refuse them a degree of foresight? Must we also resolve all their patriotism, and the singular regard for the welfare of their community, which seems constantly to actuate them, and the sacrifices, even sometimes of themselves, that they make to promote and ensure it, into individual self-love? We would not set them up as rivals to man in intelligence, foresight, and the affections; but they have that degree of each that is necessary for their purposes. On account of the difficulties attending all theories that give them some degree of these qualities, to resolve all into mere sensation, is removing one difficulty by a greater. II 215–16. It is of some interest that Coleridge did not accept the teleological argument, at least in this form. See also 4890 below and Chap VII BL. passion and sensibility: Cf 4862.

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4889 23.45 AP 273 var. Cf Robert Leighton Meditations Critical and Practical on Psalm IV: Works (1819) IV 354, (1820) II 400; (1748) II 405: “As Bernard excellently speaks, ‘Nothing, Lord, that is Thine can suffice me without Thyself, nor can any thing that is mine without myself be pleasing to Thee.’ “The Latin as Coleridge has it is given (without specific reference) in a footnote. On Coleridge’s use of various editions of Leighton’s Works see 4853n. 4890 23.46 See 4888 above. f38v Durham: For Coleridge’s reading of William Derham see CN I and II index I under Derham, a name he habitually mis-spelled. K&S refers to his Physico-Theology. Neuwentiet: I.e. Bernard Nieuwentijt (1654–1718), whose massive work in defence of teleological proofs of the existence of God was translated by John Chamberlayne: The Religious Philosopher, or the Right use of contemplating the Works of the Creator. (I) In the Wonderful Structure of their Animal Bodies; (II) In the Formation of the Elements; (III) In the Structure of the Heavens, Designed for the Conviction of Atheists (3 vols 1718). K&S does not refer to him. Lyonnet: F.C.Lesser Théologie des Insectes tr P.Lyonnet; see CN II 2330, III 4448 and nn. This and other works of Lyonnet are quoted frequently by K&S.Lyonnet’s speciality was the anatomy of insects. f39 Kirby & Spence II. 223…: Another tribe of these little animals, before alluded to, is secured from harm by a different kind of imitation, and affords a beautiful instance of the wisdom of Providence in adapting means to their end. Some singular larvae, with a radiated anus, live in the nests of humble-bees, and are the offspring of a particular genus of flies, (Volucella, Geoffr., Pterocera, Meigen), many of the species of which strikingly resemble those bees in shape, clothing, and colour. Thus has the Author of nature provided that they may enter these nests and deposit their eggs undiscovered. Did these intruders venture themselves amongst the humble-bees in a less kindred form, their lives would probably pay the forefeit of their presumption. Mr. Sheppard once found one of these larvae in the nest of Aphis Raiella, K., but we could not ascertain what the fly was. Perhaps it might be Pterocera bombylans, Meig., which resembles those humble-bees that have a red anus. The brilliant colours in which many insects are arrayed, may decorate them with some other view than that of mere ornament. They may dazzle their enemies. II 223–4.

The frightful aspect of certain insects is another passive mean of defence by which they sometimes strike beholders, especially children, often great insect tormentors, with alarm, and so escape. The terrific and protended jaws of the stag-beetle (Lucanus Ceruus, L.) in Europe, and of the staghorn capricorn-beetle (Prionus cervicornis, F.) in America, may save them

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from the cruel fate of the poor cockchafer, whose gyrations and motions, when transfixed by a pin, too often form the amusement of ill-disciplined children…. What is the precise use of all the varieties of armour with which these little creatures are furnished it is not easy to say, but they may probably defend them from the attack of some enemies. II 224–5. One instance…in Paley’s Nat. Th.: In Chap XIII of Natural Theology, or the Evidences of the Existence and Attributes of the Deity, collected from the Appearances of Nature (1802) “Peculiar Organizations”, Paley used “the fang of a viper”, “a clear and curious example of mechanical con-trivance” (264) as part of his general argument from design. Paley did not (in the edition used) give Coleridge’s figures for the proportion of venomous to harmless serpents. f39v conspicuity: “now rare”. OED. Demonstrations of the Supreme Being a posteriori: See 4786, 5110, 5114, 5128, 5129 and nn. the higher Physiology…: See 4784 f128-f127v and n. The Bones of the Human Ear furnish a remarkable Instance: Coleridge did not write enough on the anatomy of the ear to make clear what he meant here. 4891 23.47 Coleridge’s exclamatory entry arises from the use of “prolegs (propedes)” by K&S (II 288–9) for the temporary legs of some larvae, which disappear on maturity. They are attached behind the six true legs. Coleridge’s blunder in calling them Forelegs as he saw at once, arose from the ambiguity of the prefix pro; in a Greek compound it would mean “fore”, in a Latin one, “instead of” i.e. Vice or Lieutenant de. The hybrid word reminded Coleridge of a Graeco-Latin parallel, “hyper-acute” perpetrated by Robert Gooch in his Treatise on the Hydrocephalus Acutus (1821), a work Gooch translated from the German of L.A. Golis. Golis/Gooch described “dropsy of the head” as of three sorts, “hyper-acute”, “acute”, and “chronic” (p 4 and passim). Either Coleridge had seen the book or he was raising an objection to Gooch’s phrase in conversation with him or with medical friends. He knew Gooch, and in Aug 1812 had called him in to see “the alarming symptom of a swoln Leg, Ancle, and Foot” (CL III 414) and discussed with him his problem of addiction to opium. Cf Coleridge’s joke about hysteron proteron and pre-posterous in CN III 3421 and n. 4892 23.48 In AP 271. K&S (II 355–6) on the flight of dragon flies, much condensed. 4893 23.49 K&S II 334–46, in discussing gossamer webs, refers to R[obert] Hooke’s conjecture: …“Much resembling a cobweb,” says he, “or a confused lock of these cylinders, is a certain white substance which, after a fogg, may be observed to fly up and down the air: catching several of these, and examining them with my microscope, I found them to be much of the same form, looking most like to a flake of worsted prepared to be spun; though by what means they should be generated or produced is not easily imagined: they were of the same weight, or very little heavier than the air; and ’tis not unlikely, but that those great white clouds, that appear all the summertime, may be of the same substance.” So liable are even the wisest

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men to error when, leaving fact and experiment, they follow the guidance of fancy. II 334–5. mement[o] those brilliant Purissimœ: “remember” those brilliant “most pure”. every summer afternoon…at Rome: Coleridge did not spend a summer in Rome; perhaps he returned after he left it in May 1806 some time before he left Italy 18 June, and perhaps May in Rome felt like summer to an Englishman. Or Leghorn in June? Or was he thinking of Catania late in the summer of 1805? Gossamer…The amiable Historian of Selborne: See Inq Sp §189 for a marginal note by Coleridge on God’s Dame’s Hair in Gilbert White’s Natural History of Selborne Letter XXII (1802) I 326, where Coleridge offers a facetious etymology, “in monkish Latin (where I found it) called Fila Mariae Capillo Matris Dei—/Thus Gossip i.e. God’s Sib.” Here he spins more gossamer of his own making, with a reference to a cymar, or simar/symar, a light, loose robe or undergarment for Women, but sometimes part of ecclesiastical wear. K&S does not denounce, nor does Gilbert White confirm, this playful fancy. der fligende Sommer: “In Germany these flights of gossamer appear so constantly in autumn, that they are there metaphorically called ‘Der fliegender [sic] Sommer’ (the flying or departing summer)” K&S II 340–1. Bellerophon: The name of the son of Glaucus, who rode Pegasus and conquered the Amazons, was given to “H.M.S.Bellerophon”, which became affectionately known to English sailors as “Billy Ruffian”. It carried Napoleon to England after his surrender in 1815, a link that may well have added to Coleridge’s earlier enjoyment of the vulgar corruption; see CN II 2889. 4894 23.50 Coleridge was differing here somewhat from K&S in discussing the motion of insects (II 362–3). Cf: It seems to me, that it is not by muscular strength alone that many insects are enabled to keep so long upon the wing. Every one who attends to them must have noticed that the velocity and duration of their flights depend much upon the heat or coolness of the atmosphere; especially the appearance of the sun…. As these animals have no circulating fluid except the air in their tracheae and bronchiae, their locomotive powers, with few exceptions, must depend altogether upon the state of that element. When the thermometer descends below a certain point they become torpid, and when it reaches a certain height they revive; so that the air must be regarded, in some sense, as their blood, or rather the caloric that it contains; which when conveyed by the air, it circulates quickly in them, invigorates all their motions, enters into the muscles and nervures of their wings, maintaining their tension, and by the greater or less rapidity of its pulsations accelerating or diminishing their action. Instinctivity/Insectivity: emphasizing his point in 4884 above; see also 5168 on the word instinctivity. As Coleridge himself translated it, “Insectivity”.

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f41 Vis Irritabilitatis: “Power of Irritability”. On all this, cf 4541, 5171, 5168, to select but a few references to the subject. naturiency: Not in OED. Meaning possibly, “the unique nature”, or “the specific character”? Respiration: Many entries deal with this subject; see e.g. 4854 f52v, 5145. With the categories here, cf 4884, 4886. 4895 23.51 f41 AP 271 has the first sentence, Coleridge’s own observation called to mind by reading K&S on the Tipulidae (II 360–74), where they are referred to as “dancing”, and steering between drops bigger than themselves. f4Iv Ephemeræ…θεωρουντες θεωρηµατα πραττονσι: “observers give shape to their observations”. The phrase (var) is from Plotinus Ennead III viii 4; Coleridge quoted it and applied it to Nature in Chap XII BL (CC) I 251–2: “with me the act of contemplation makes the thing contemplated”. This and a quotation from Réaumur (see below) were also used in the Logic (CC) 74, where the Plotinus passage is clearer: “Her [Nature’s] contemplative act is creative, and is one with the product of the contemplation.” Intuitus (Anschauung reine) “Intuition (pure insight)”. γεννηµα: “product”. Kirby & Spence Vol. II. p. 370: Almost verbatim to the end of this paragraph. Coleridge’s insertions indicate that in this instance, transcribing carefully, he re-read and corrected. The parenthetical an optical deception is his own. of the Angles of the Angles: The repetition appears to be a slip. Reaumur: R.A.F.Réaumur (1683–1757) is frequently mentioned in K&S; the account of the “gyrations of the Ephemerae” is quoted from him. f42 his Mother a Semele or Mrs Amphyctyon: I.e. his mother was either an unmarried girl, like Semele when she became pregnant by Zeus, or a married woman, like Alcmene when Zeus took the place of her husband, Amphitryon. In either case the father was not a Frenchman (Réaumur) but a god. Coleridge’s odd Amphyctyon may be a slip associated with his interest in another case of mixed ancestry, Plato’s, whose mother was Amphictione. See 5240 f29, 5075 f29v and nn. Insects garrulous Mutes: The reconciliation of opposites at this point in K&S pleased Coleridge; a contradiction in the sentence clearly did not, and he amended it. K&S reads (II 375): “in this respect they [insects] are all perfectly mute; and though incessantly noisy, are everlastingly silent.” It will be noted also that garrulous is Coleridge’s addition, in the interests of precision. 4896 23.52 See above 4884, 4894. Letter xxv in K&S is “On Luminous Insects”, but the speculative classifications here are Coleridge’s. See also 4894, 4910, 5168 and nn; various statements about these classifications appear in numerous entries. luminous Marigolds: See PW I 99; Coleridge’s fn to Lines written at Shurton Bars appeared in Poems (1796) 186–8; (1797) 93–5. It was dropped by Coleridge from all later editions, having been copied from Erasmus Darwin’s lively note among his “Additional Notes” to The Botanic Garden Pt II Loves of the Plants Canto IV lines 43–54 (1794–5) 184–5; see CN I Index I under Darwin, E. The lines of the poem refer to fireflies and luminous insects, their “electric lustre”, with hints in the original note of electricity at work. The appended Additional Note records more vividly the experience of marigolds of a Mr Haggren, who saw a flash of light “repeatedly dart from a Marigold”.

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Was Coleridge reminded of this by his reading G.R.Treviranus Biologie (6 vols Göttingen 1818)V 82–4, who discussed luminous plants as relatively scarce, referring to Calendula officinalis and other garden plants and also quoting the Swedish naturalist, Haggren, who saw luminosity only in flowers of a golden colour? See below 5341 and n. 4897 23.53 the first eleven Chapters of Exodus: I.e. the story of Israel in Egypt up to the instituting of the Passover. a distinct Book…his Legislatorship: Coleridge may have had this idea from Eichhorn AT II 347–8, who referred to the story of the boyhood of Moses as a Familienchronik which, because of Moses’ later fame, found its way into the annals of the nation. Eichhorn did not identify this with the first eleven chapters, and Coleridge in a marginal note on 358–9 complained that Eichhorn “purposely slurred over the first 14 chapters …prudentiæ causa”. analogous to the Gospels of the Infancy: In many entries and elsewhere Coleridge referred to his view of the spuriousness of the birth stories prefixed to Matthew and Luke; see 5240 f28v and n. Umarbeitung: “re-ordering/reworking”. the biography of Daniel: See 5287 and n. Rhapsodi: The reciters of Greek epics, probably by derivation meaning “stitchers together of poems”; an indication of Coleridge’s opinion on the Homeric authorship. Homereuomenoi: See 4832 f61 and n: “singing together in company”. the Book of Jasher: Josh 10:13 and 2 Sam 1:18. Eichhorn AT II 404 translated the Hebrew saipher jasher as Buch der Lieder, or “Book of Songs”. See below 5075 f30 and n. rudely organized into…Judges: Eichhorn did not go so far. He maintained (II 425–41) that the book is made up of both songs and chronicles collected to celebrate heroes who saved Israel, and is a mixture of earlier and later materials. Lycurgus: The famous Spartan lawgiver, and Pisistratus, tyrant of Athens 560–527 B.C., who, like Solon (4637n), were both credited with the collection and preservation of the Homeric texts. Samuel & David: I.e. as possible preservers of the Hebrew poetic texts. Pentateuch of the Two Tribes: I.e. the Pentateuch of the Southern Kingdom, later the Massoretic or Hebrew text, as distinguished from the Pentateuch of the Northern Kingdom, later called the Samaritan Pentateuch. In the transmission of the two traditions discrepancies occurred. f43 Their Book of Joshua was different from the Joshua of Judæa: On Eichhorn AT II 408–9, Coleridge made an annotation parallel to this entry, pointed out that Joshua could not have been written before the division of Israel, as the book refers to the mountains of the two kingdoms, Judah and Israel, and that if it had been written earlier, it would have been found in the same form among the Samaritans. Eichhorn argued (II 414–6) that the Samaritans would not have had a book from their bitter enemies, the Kingdom of Judah. “illiterate”. Coleridge met Eichhorn’s argument by questioning whether JewishSamaritan hatred had not been dated too early. In Coleridge’s opinion the Jews owed the preservation of many of their religious writings to the Christian use of the OT; see 4769. 4898 23.54 These words, the last sentence of Arnobius Adversus gentes Bk V Chap 27, are first paraphrased and then quoted in the Cha-racteristick der alten Mysterien 131–

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2; see below in 4899 and n. After referring to Arnobius’s account of how by the improper behaviour of Baubo Ceres was made to laugh and forget her sorrows, the anonymous author paraphrases in German: Tr: “How many kinds of things could we not have brought forward to laugh and to jeer at, were we not held back by two motives: first that these matters are considered to be parts of religion by the people (whom one should not mock for this but rather deplore and teach something better) and secondly by the authority, (or example) of Holy Writ (which indeed does not mock but directly and earnestly sets forth the absurdity of paganism and superstition).” This passage has not always been thus understood, and for that reason we find it necessary to set forth the words of the original… Typically, without recording its secondary source from the same work as the next entry, Coleridge jotted down the doubtful text of the Arnobius passage in the original Latin which could be translated: How many and what kinds of things could we have brought forward to mock and to jeer at, were it not that respect for the pagans and the dignity of literature forbade this. Coleridge’s translation of gentis as common people and Literarum as sacred Scriptures rather than “Literature”, shows his agreement with the author of the Characteristick. 4899 23.55 See 4898 and n. Of this scarce, anonymous The Nature of the Ancient Mysteries for the Learned and the Unlearned, Freemasons and Others from the original authors, the title-page is as Coleridge has it except for Characteristick, Freymäurer and Original-Schriftstellern. In his preface the author declared his intention to combat those who see the Mystery religions not only as the source of the teachings of Moses but even of Christ and the pattern of the Christian community. He noted that some writers connected Freemasonry with them, but that not being a Freemason himself he could not make a judgement. He considers that the best way to counter those views is to set out the evidence, beginning with the Christian Fathers. If there had been virtue in the mysteries, the Fathers would have used them to defend Christianity instead of attacking them. strangely misrepresents Origen in particular: Characteristick 201–3 discussed Origen Contra Celsum, inserting Origen’s word yραµµατα in apposition to “myths and writings” (Fabeln und Schriften). (Coleridge supplied Origen’s µνθους “stories”, the obvious word.) Tr: Origen himself [Bk 1 p 11] seems to judge favourably of the Mysteries. Celsus claimed that he knew everything the Christians taught. Origen replied, that there was much he did not know, and various matters he did not know correctly but had heard about them from ignorant people. To build on information from such people is as if one were to pass judgement on the wisdom of the Egyptians after listening only to the

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conversation of the common people without having any association with the priests or having instruction in their mysteries. “What I have said about the wise men of the Egyptians and the common people can also be said of the Persians. Both nations have mysteries which are guarded by wise men, whereas the common people get to see only the outer signs or symbols, and are left with a superficial view. The same may be said of the Syrians and Indians and of all who have both myths and writings (γραµµατα).” Sallust…describes the Kosmos: I.e. in Concerning the Gods and the Universe § 3, as “Myth par quoted in CN III 3902 and n, and below in this n. f44 excellence”—Coleridge’s addition. Logos as Mythologizing: Sallust did not use these words, and the creative but having said in § 2 that the gods are not separate from the First Cause any more than our thoughts are from the mind, he continued in § 3: Tr: Consideration of those who have employed myths justifies us in saying that myths are divine; for indeed the inspired among poets, and the best of philosophers, and the founders of solemn rites, and the gods themselves in oracles have employed myths…. Again myths represent the active operations of the gods. The universe itself can be called a myth, since bodies and material objects are apparent in it, while souls and intellects are concealed. Tr A.D.Nock (Cambridge 1926). Origen’s belief the transgression of Adam and Eve was a Muthos: In Contra Celsum IV 40 Origen said Tr:…the story of Adam will be interpreted philosophically by those who know that Adam means anthropos (man) in the Greek language; and that in what appears to be concerned with Adam, Moses is speaking of the nature of man. For, as the Bible says, “in Adam all die” and they were condemned in “the likeness of Adam’s transgression”. Here the divine word says this is not so much about an individual as of the whole race. Moreover in the sequence of sayings which seem to refer to one individual, the curse of Adam is shared by all men. There is also no woman to whom the curses pronounced against Eve do not apply. Tr Henry Chadwick Origen Contra Celsum (Cambridge 1953). Characteristick makes no mention of Origen on this subject. In what editions or commentaries Coleridge read Origen has not been discovered. “in Hebrew letters”. Not in Characteristick. Origen Contra Celsum III 6 said that “the Hebrew letters that Moses used to write the five books thought sacred by the Jews were different from the Egyptian”. Time, as the sole measure of Space: See 4929 f28 and f28v.

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The Author is ignorant of the true sense of the Gods: Cf 4555, 4625, 4910, and see also the next entry. Cf Coleridge’s enthusiasm for Creuz-er’s views in this respect in 4831 and 4832. f44v it behoves us to distinguish the…Speculative from the practical: In 5080n below a quotation from Op Max (MS) is relevant. 4900 23.56 Characteristick der alten Mysterien 134–6 (see 4899) summarised Arnobius Adversus nationes V Chap 32–45: Tr: Lastly Arnobius passes judgment on the method of those who reduce the stories of the Gods to allegories. It is said that by Jupiter we are to understand the rain, by Ceres the earth, and by their mingling the penetration of the rain into the earth. Proserpina is supposed to be the seed of the fruits which is buried beneath the earth, and this is the significance of her rape by Pluto, just as, when it is said that Jupiter had intercourse with Proserpina, this is to show that the seed gets its growth from the rain. But these are subtleties and sophistries that make the representation even more scandalous and of which people originally had no idea. There are too many details left over in every story that cannot be explained in this way. What is the ox supposed to be, that Jupiter changed himself into when he had to do with Ceres? What is the meaning of the unwillingness with which Ceres met the violence offered her? What is the meaning of the flowers gathered by Persephone, the torches of Ceres, her wanderings, her arrival in Attica and at Eleusis? Baubo’s hut, her hospitality, the drink she offered Ceres, Ceres’ refusal of it, Baubo’s lifting her skirt, and Ceres’ pleasure at this sight? If one were to say “Only one point is allegorical, the rest is not” where is the criterion for distinguishing the one from the other? On this basis allegory and history would be forever mingled, and this ineptly. Proserpine would be the seed brought under the earth, and yet at the same time she is a girl gathering flowers. Atys would be the sun and yet be born in Phrygia and have experienced many human vicissitudes. Either it must all be allegory, or none of it is allegory. And it is easy to show this from the Mysteries, which had an origin and reasons for their establishment. Is the fir tree carried ceremonially in the temple of the Mother of the Gods not an image of that under which Atys castrated himself? Does not the setting up of the picture of a phallus refer to the scandalous behavior of Bacchus? And were not the Eleusinian Mysteries and secret practices celebrated in memory of the wanderings of Ceres, her coming to Attica, and her bringing of crops with her? If the Mysteries had their origin in real actions how can they be changed into allegories? By doing so one reproaches the Gods and expresses oneself in a shameful manner, whereas formerly one was dressing shameful actions in honourabie images. Is it not unbecoming to represent the penetration of the rain into the earth by the picture of Jupiter with his own mother? And where is the slightest necessity to cloak this so familiar and everyday event, for which we have proper and decent words, in pictures, and those such scandalous ones?

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Arnobius, who knew nothing of the Mysteries but by Hear-say: Characteristick says (124) that Arnobius wrote c 297–303 A.D. (126), that he was not himself initiated into the Mysteries of the Great Mother, and that he drew from Clement of Alexandria, adding some further details of his own. f45 the more August Mysteries: I.e. excluding principally the Bacchic and Cybelic. Cf Lect II of Phil Lects (1949) 9011, from Notebook 25 f29: Tho’ I take as my criterion of the best Religion that which best evolves the purest morals by proposing to the People the strictest rule and loftiest Ideal, I am far from deeming this the whole of Religion—nay, I regard it no otherwise as Religion itself, than as I regard the Fruit of a Tree to be the Tree. In my sense of the term, it would not deserve the name of Religion, if it did not inculcate the beliefs of a divine Providence, a responsibility not confined to the Life present, and if not teach yet tend to excite, and predispose to, a sense of the Evil in the Heart of Man and a Hope, however dim and mythical, of a Redeemer therefrom. Thus but for the Mysteries Cabiri, Eleusinian—&c I should scarcely concede the possession of a Religion to the Greeks—and am little disposed to acquiesce in Creuzer’s assertion, that their popular mythology was a necessary or even expedient vestibule to the doctrines of the Mysteries. Highgate Decembr. 26, 1818. Origen, who had studied the subject, speaks very, very much more respectfully: See above 4899 f43v, and Contra Celsum IV 10 and VI 22. 4901 23.57 Varro’s a quo=ex quo…ipsa actio: In noticing “Varro’s from which=out of which—and according to which” and adding “continuous action, or action itself”, Coleridge was commenting on the account in Characteristick der alten Mysterien (see 4899) of Varro as reported by St Augustine City of God VII xxviii: Tr: Varro [according to Augustine] similarly explains the famous Samothracian Mysteries, of which he says that he intends to expound what the partakers themselves do not know. And he continued, that he has concluded, from many indications, that one of their statues represents the sky, which is male, the second the earth, which is female, and a third the patterns of things (exempla) which Plato calls “ideas”; and he calls the sky that by which (a quo) the earth that of which (ex quo) and the pattern that according to which (secundum quod) all things are created… Characteristick 173 O ων of St. John: “Who is”, John 1:18; see 5256 below and n. Pleroma Realitatis: “Fullness/Plenitude of Reality”, words often used by Coleridge. Pleroma appears in John 1:16. Cf 5233 below and n. Idea Idearum: “Idea of Ideas”, in the Platonic sense. Cf above 4739 and n. πνεvµα τρις αγιον: “spirit thrice holy”; see 5248 below and n. under which last term the Hebrews…united the Logos and the Pneuma: Described in Eichhorn NT II 169–71; see above 4870 and n.

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Samothracum…pollicetur: Coleridge inserted the words Ecclesiæ, into the loose quotation (in the Characteristick 173) of Varro in St Augustine regarding the Samothracian Mysteries, making the sentence read: “He [Varro] promises to expound in Church and things that are not known even to her writing the mysteries of the own members”. Varro, de seipso: “Varro, about himself’, Characteristick ibid. On Varro see below 5232 f39 and n. 4902 23.58 The last paragraph of the entry was written on f46 before the last part of 23.33 (in CN V) was written. The entry seems to be a continuation of 4897 above, on the composition of Exodus 1–11. It was perhaps triggered by Coleridge’s reading in Eichhorn AT II 348–52: Tr: Elsewhere series of events are summarily placed togeher which are separated by intervals of time from one another and which were hardly known to the Lawgiver all at the same time. Thus in Exodus 3:19–22 there appears the statement of something that could not possibly have been known until the last day of the exodus of the Hebrews: that only when Pharaoh was brought to the utmost extremity would he let the people go, and that they would take with them many valuables from the hands of the Egyptians. Also, the fact that just before the release of the Israelites Pharaoh’s first-born prince would lose his life could hardly have been known as early as it is reported, in Exodus 4:23. IV. 2–9: Ex 4:2–9, actually 4:1–9, gives the account of the two signs that God gave Moses to show him that he would be able to convince Pharaoh with signs and wonders: the first, turning the rod into a serpent and back again; the second, afflicting his hand with leprosy and then restoring it. Inventions of Harmonists: See below 5041 and n. anticipations…III. 22: Ex 3:22 is God’s statement to Moses, cited by Eichhorn, that the Israelites would take jewels and raiment from the Egyptians as they departed. Pars-maximist: Coleridge’s coinage for the compiler/editor of the “greatest part” of these documents. 24, 25, 26: Ex 4:24–6 is an interjected account of Zipporah’s circumcising Moses’ and her son. Coleridge used this ambiguous story as a sample of the misplaced fragments. f46 the Vth.: Ex 5 gives an account of Moses’ difficulties in persuading Pharaoh to release the Israelites. The entry is unfinished, but appears to question Mosaic authorship of Ex 5. 4903 29.97 In Part, omitting the reference to Hartley, in AP 300. idiocies: “Hartley’s idiocies”; cf “a chain of strange almost Idiocies, Neglects, Provocations, and Promise-breach” referred to in a letter of 15 Jan 1822 to Derwent: CL V 196. “rational Self-love”, the same as “enlightened Self-love”: Coleridge knew by identification that the root of HC’s failures was a sense of guilt; see the close of a letter to Allsop 8 Oct 1822: CL V 252.

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On “the Doctors of Self-Love”, for one example among many of his vigorous objections, see CN III 3559 and n. Coleridge’s attacks on Paley are to be found through the index to every CN volume. Rochefacault: Francois Rochefoucauld (1613–80), whose Maxims ran to many editions and translations, and whose works had recently been collected, in 1818. 4904 29.98 Printed in Inq Sp § 248. This entry, in a hand and ink like 4903, is probably of the same 6 July 1822 date. 4905 29.99 Tuesday 15 July 1822 would have been the 23rd Day of Derwent’s Fever— thought to have been typhus, of which there was a severe epidemic in Cambridge at the time. Typhus was sometimes called “the 21-day Fever”. The period was one of accumulated miseries for Coleridge. He and the Gillmans were in financial straits, the burden of which was embarrassingly increased for Coleridge by the domestication of Hartley with all his problems and odd manners (4903), Mrs C’s nagging, and now Derwent’s illness. Hartley hurt his father badly by leaving unceremoniously without announcement while Derwent was still considered to be in danger. See CL V 245–8. 4906 29.100 More literal and more laborious than Coleridge’s translation, “Often years are as nothing—moments how weighty”. See the previous note, and, for what Coleridge felt about Hartley’s conduct as a moment heavy with significance at this time, CL V 251. 4907 29.101 The differences in the beliefs of the Greek Church and those of the Latin, on the procession of the Holy Ghost, preoccupied many English theologians, e.g. Richard Field Of the Church (1635) 51– 3 (Bk III Chap I), which work Coleridge annotated heavily, John Pearson An Exposition of the Creed (1741) 325–6, and various others. µη οντως οντα: “Things not really existing”. the Nous: “Mind”; cf 4796 f49. Logos: “the Word”. See e.g. 4554 and n above. πνευµα: “breath or spirit”. Se effundens+Effluens se refundens: “pouring Itself out, and as it flows out, pouring itself back”. Cf 5249. Forms+Lux+Lumen=Sol: “Forms plus the source of Light plus created Light equal the Sun”. Cf 5290 and n. Lux lucifica: “light-creating Light”. Radii Luciferi: “Light-bringing Rays”. Uranions…Pleroma Actualitatum: “heavenly ones, Ideas in divine form, eternal truths, Plenitude of Actualities”. Cf 5241 f29v. How art thou fallen, Lucifer, Son of the Morning: Isa 14:12. actus absolutus sine potentialit[at]e: “absolute act without any potentiality”; see 4644, 4998. the Luciferi: “the Light-Bearers”. To θειον: “the Divine”. τo πονηρον: “evil”. τo ανθρωπινον: “humanity”. 4908 29.102 f67v Coleridge had been reading Johann Carl Passavant, Untersuchungen über den Lebensmagnetismus und das Hellsehen (Frankfurt am Main 1821). Magia Thelematica, Thelematomagy, or Zoo-magnetism: For Thelematic “of or pertaining to will or volition” OED quotes Bentham. Coleridge’s sceptical terms—here

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“will-magic”—for animal magnetism at this date indicate some decline in enthusiasm (see 4512 and n) but, as he said, no basic change in his attitude towards mesmerism. Passavant’s approach appealed to Coleridge because it was that of a medical man interviewing patients and citing cases, interested in the historical background of his subject and seeing in it a pious argument for the power of the spiritual. There were in his work links with magnetists familiar by name to Coleridge, and he made frequent references to Moritz’s psychological magazine, Gnōthi Sauton (see CN III 3587n). the Idea: I.e. of the possibility of the transference of influence from the magnetiser, or mesmerist, to another person, as Passavant describes it in his introduction, “Von der magischen Kraft des Menschen in All-gemeinen” (Of the magical/mysterious power of human beings in general). (Pt I Chap 1 § i). the argument from anatogy: Passavant’s Pt I Chap 3 is entitled “Von den Wirkungen der magischen Kraft auf die verschiedenen Naturreiche” (Of the operations/processes of magical power/energy in the different realms of the natural world). f68 Depth…Space…Length…Breadth: See for some elucidation of this point, 4515, 4929 and nn. the Female who misled Montanus & thro’ him Tertullian: The story comes from a French report in Annales du magnetisme animal (Paris 1814—see 4512 n above) “Observations occasioned by the fall of Tertullian by means of somnambulistic revelations. By J.B.de Joannis, Mayor of Tourquant near Saumur” in Archiv für den thierischen Magnetismus 11 ii 160–61: Tr: It is demonstrated here from the writings of Tertullian that there were somnambulists at that time and that Montan and the other founders of sects of the time were just such clairvoyant somnambulists. Tertullian relates of one: “In her transports she sees and hears the heavenly mysteries, she knows what is hidden in the hearts of divers persons, gives curative simples to those who desire them.” These phenomena are important for the history of animal magnetism, and it might easily be demonstrated physiologically and psychologically that Mohamet and other prophets were but natural somnambulists. Böhme is referred to by Passavant (123–4); on Swedenborg in this context, see e.g. 4799 and many other entries in this volume. On Philo and Porphyry and their fantasies see e.g. on the first, Lect 7 P Lects (CC) ff326–327, and on the second, 5079, 5081, 5207 and nn. Bleton is described by Passavant as a “metal-feeler” of the previous century, a waterdiviner from Dauphine, a man without education whose skill was variously tested. (He was in fact a public sensation.) In the next paragraph Campetti is mentioned, a young Italian contemporary, attested by a “Physiker, von Ritter”. Coleridge may have read of him in C.A. Kluge Magnetismus (245). In the next paragraph comes Catharina Beutler, apparently a stolid, heavy, healthy woman who early in life displayed to the learned persons around her, near Constance, great gifts of divination of water and metals, and she also had powers of healing. Passavant (128–31) writes of her in the present tense, which may or may not be Coleridge’s whole evidence.

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Of Aymar (spelled Aimar) long stories are told (132–8) of his prowess in tracking down murderers by his gift of second sight and his use of a piece of wood as a sympathetic conductor of reactions. Frau Pedegache (140 foll) is said also to have had powers of seeing things buried in the earth, and at a great depth. She could not see the human body through clothing, but she could see internal organs, abcesses, etc, if a body was bare, and whether a sevenmonth foetus was male or female. There are other stories about her, and Oken included her in his Die Curiositäten. Zahuris of Spain: Passavant (158–9) wrote about her in the Weimar periodical. See the Zahuris also in CN II 3143. Jean Paul Richter introduced into the first part of Titan a Zahuri who comes from Spain to see his son, telling him that he has seen the dead deep in the earth and knows when they appear and speak, but he can neither see nor hear them on earth. Richter has a note to the effect that the Zahuris of Spain were wellknown and relied upon for their skill in discerning corpses, metal-work etc, underground. Titan (Berlin 1800) I 76; see CN III 4276, 4279 and nn on Coleridge’s reading of this work. QR (Jan 1820) XXII 373–4 had an article “Popular Mythology of the Middle Ages” with a fn on water-divining by means of hazel switches, saying that “The faculty so inherent in certain persons is evidently the same with that of the Spanish Zahories, though the latter do not employ the hazel twig”. f69 we ought to begin at the other end: I.e. not with generalizations, as Schelling does, e.g., in his “Ideen und Erfahrungen über thierischen Magnetismus”: Jahrbücher der Medicin als Wissenschaft (Tübingen 1807) II ii 158–90, and as Kluge also does in his Versuch einer Darstellung des animalischen Magnetismus als Heilmittel (Berlin 1815) of which the “Theoretischer Theil” Pt I is given 308 pages, Pt II “Praktischer Theil” 130 pages. Possibly the remark was stimulated here by Passavant’s generalisations in his Pt I 40 foll. f68v all Infidels…during the five first centuries of the Church: E.g. Lucian? Porphyry? Philostratus? See Lect 7 P Lects (CC) 27–9. Italian Paganists at the restoration of literature: Referring to the Renaissance Platonists; cf Lect 10 P Lects (CC) ff444–446. clair-voyance, Hell-sehen, Inward Vision…: The second division of Part I of Passavant’s work is “Vom Somnambulismus und Hellsehen”, which includes five subsections on clairvoyance in dreams, in illness, on the verge of death, in contemplation, in the prophets. See also above 4808. Part II of Passavant, on Lebensmagnetismus, is historical, reviewing Hebrew, Indian, Greek and Roman, Nordic, and Christian evidences for the inspirability of man. f69 suscipiency: Not cited by OED before 1885; subscipient was used by some of Coleridge’s favourite 17th-century divines. f69 the Cases…do not bear out the Theory: Unlike many of his con-temporaries, Coleridge believed in the general integrity of the facts presented, but not in the logic of the theory. He advocated in this context the inductive method. Wienholt comes nearest to this: Arnold Wienholt appears in 4622 f19 in a list of scientists with Bacon, Boyle, and Helmont. See 4622 and n. Kluge: Coleridge’s copy of C.A.Kluge’s Versuch, heavily annotated by Coleridge, is in the BM. See P Lects (CC) Lect 10 f461 fn, Lect 2 n 64, Lect 7, n32.

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4909 29.103 Haliburton’s Life: Thomas Halyburton Memoirs of the Life of the Reverend, Learned, and Pious Mr. Thomas Halyburton, Professor of Divinity in the University of St. Andrews (Edinburgh 1797). Many editions were printed, with great variations in substance, but from the page references in this entry it is obvious that Coleridge is reading the tenth edition, 1797. Following the portrayal of his youthful struggles (Pt III Chap I 61–79) there is a description of “the dreadful Strait I was at last brought to, with my Outgate”. This “Outgate” experience is then described in Pt III Chap II 79–98, “Containing an Account of the Outgate I got about the close of January 1698, and the State of Matters thereon”. From severe and prolonged depression, he records a sudden release, which he attributes to “the Word”, not any one particular text but “the concurring Light of a great many of the promises and testimonies of the word seasonally set home, and most plainly expressing the truths above mentioned” (83) “But it was not the word alone that conveyed the discovery” (83)—i.e. not “the letter” of the Scriptures, but rather “there was a light in them”, which “burning light shone into my mind”, and was “more than a mere “spark kindled by my own endeavours…” (83). He goes on to describe the loss of his guilt, fear, and self-doubt and an exchange for a state of cheerfulness, hope, and an opening-out of himself towards the world at large. mean by the Blood of Christ: Halyburton quotes the phrase frequently—e.g. Pt III Chap II 81 (from Rom 3:24) and Chap V 127. Archbish. Leighton for instance: See f70 below. f70 Lord himself mean to convey, John VI: John 6:53–6, which records Jesus’ command to his disciples to eat of his flesh and drink of his blood. this, he explained, was a spiritual Substance: John 6:63. St John as an Eye-witness…corporeal & animal Blood: See above 4626, 4854 and nn. a marginal note in the first Vol. of Leighton’s Works: In Gillman’s copy (4 vols 1819) I 2; the note reads in CM under Leighton: By the blood of Christ I mean, that I contemplate the Christ, first as Christus Agens, the Jehovah Christ, God the Word; and secondly, As Christus patiens, the God Incarnate. In the former (i.e. as Chr. agens) he is relative to the human intellect Lux lucifica, Sol intellectualis; relativè ad existentiam humanam, he is the Anima animans, Calor fovens. In the latter, i.e. as Christus Patiens, he is Vita vivificans, Principium Spiritualis (id est, verae ) Reproductionis in vitam veram. Now this principle, or Vis Vitae vitam communicans, considered in forma passiva, assimilationem patiens, at the same time that it excites the soul to the vital act of assimilating—this, I say, is the Blood of Christ, really (vere seu spiritualiter) present thro’ Faith and actually (actu) partaken by the Faithful. Haliburton…doubts respecting…a Supreme Being: Halyburton Pt III Chap VI “Recounting my exercise about the Being of God, and shewing the way of my Outgate from this Temptation” 131–8. Omnibus dependentibus præsumitur independens: “before all dependents an independent is presumed”.

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Heterozetesis: On this logical falacy see BL (CC) I 142n3. in Thy Light did I see light: This is the leading idea in Halyburton’s Pt III Chaps II, VI, VII (79–98, 131–45), and there are many such phrases there—e.g. “And now the light being come, and the Lord seen in his own Light…” (135–8 and similarly 152–3). f70v with regard to the written Word: Halyburton Pt III Chap VII “Containing an Account how I came to be satisfied that the Scriptures are the Word of God, and how Temptations in reference to them were repelled” (138–53). As Coleridge points out, Halyburton came to be concerned only with the effect of “a light reflected on the whole Scripture” (145). f71 Smiles of the Soul…p. 193: This is the page number that identifies Coleridge’s edition; Halyburton Pt IV Chap V: …March 23 1712. the Lord’s day, a day to be remembered by me, a day wholly spent in prayer and praise, an introduction to life: “O my soul! never forget what this day I felt, I reached. My soul had smiles that almost wasted Nature.” My kind colleague and I prayed alternately: “O such a sweet day!” About half an hour after Sabbath, my child, after a sharp conflict betwixt nature and the disease, slept pleasantly in Jesus, to whom pleasantly he was oft given. Plotinus: Not quoted by Halyburton, who clearly had little Latin and no Greek; the passage is from Enneads VI. 9.9 with minor variants from Coleridge’s edition, ed Ficino, Basle 1580 (CN I 201n): “Thus we have all the vision that may be of Him and of ourselves, but it is of a self wrought to splendour, brimmed with the Intellectual Light, become that very light, pure, buoyant, unburdened, raised to Godhood or, better, knowing its Godhood, all revealed then—but crushed out once more if it should take up the discarded burden.” Tr (adapted) Stephen MacKenna (1930). Princes=δυναµεις η δυνασται…: “powers, or powerful ones falling away from the plenitude? Rulers of the air?” The word Aεραρχοι derives from Eph 2:2. των ορωµενων: Coleridge translates: “of the seen”. Hence (says Pl[otinus]) it was forbidden…in the Mysteries: Enneads VI 9 10–11: “The man is changed; no longer himself or self-belonging, he is merged with the Supreme…which is to be known only as one with ourselves. This is the purpose of that rule of our Mysteries: Nothing divulged to the Uninitiate.” Tr ibid. words represent abstractions and generalizations only: Cf 4835. all and each of his Sins: Halyburton throughout sets forth his sins, but perhaps Coleridge is thinking of Pt IV Chap Iv where he lists “Queries to be considered as my private Case” (177–8). f71v image from his own book…Francesco de Sales: Halyburton Pt III Chap V 126–7: Hereon I essayed to humbly my self distinctly for every one of them, and to make a distinct Application to the throne of grace about each; but when I began to observe them, they were so many, that if I had followed this course, my whole time would not have sufficed: Hereon the Lord led me to that course, which a worthy friend, to whom I owe much for a distinct understanding of the Lord’s work with me, told me what Franciscus

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Desales a Popish casuist advises to in this case; I was fain to take them all in the lump, or rather to go with them all on me at once, and plunge my self in the fountain that’s opened for sin and for uncleanness…. That Popish casuist before mentioned, as my worthy friend told me, illustrates this by a very elegant similitude, “If a Man see one or two filthy creatures on him, he shakes or washes them off: But if he look and see himself all overspread with such, then he must bethink himself of some general course, he goes to some bridge, and leaps into a deep pool, and drowns them all, and leaves them behind him. For Coleridge’s complaint of a similar mechanical system in Jeremy Taylor see 5370. One notes that Coleridge introduces the tactile details of the aromatic Bath, the Lice, Fleas, Bugs, and rags. Coleridge was interested in Francesco de Sales; see CN III 3907 f56 and n, but he attributed this idea to Luther in a marginal note on A Companion to the Altar bound with his copy of BCP; see CM I BCP 31. The Moravian Doctrine: for Coleridge on Moravianism see CN III 4169 and n, and 4671; on the limitations of Puritan attitudes on this point see CN III 3901. RS Life of Wesley I 80, 158–9 describes the Moravian doctrine of assurance of salvation at the moment of conversion and tranquility thereafter. ƒx 79 and fx 79v: The two paragraphs given in this peculiar foliation were once on a slip of paper pinned to f79v; clearly it ought to have been attached to f71v. the 5 last lines of p. 19…3 first of p. 20: Halyburton Pt I Chap I “Narrating the state of matters with me from the time of my birth till I was about ten years of age, or thereby”: 2. I cannot at all conceive it consistent with the wisdom, goodness, or equity of God, to send me thus into the world, without any fault on my part. To say I was thus originally framed without respect to any sin chargeable to me, is a position so full of flat contrariety to all the notions I can entertain of the Deity, that I cannot think of it without horror much less can I believe and give assent to it. The two following sentences are: 3. Penal, then, this corruption must be, as death and diseases are. And whereof can it be a punishment, if not of Adam’s sin? not in Time…timeless: For Coleridge on the necessity of this distinction see references in CN III 3763n and above in 4853. 4910 29.104 Part of the material in this entry was used in Coleridge’s lecture “On the Prometheus of Aeschylus”; see LR II 356–7. f71v W.Wordsworth’s incomparable Ode: For Coleridge on the Intimations of Immortality Ode elsewhere, see Chap XXII BL (CC) II 138, 147, 152–4; also The Friend (CC) I 40 n, 509–10. He is here misquoting from memory:

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Earth fills her lap with pleasure of her own; Yearnings she hath in her own natural kind, And, even with something of a Mother’s mind, And no unworthy aim, The homely Nurse doth all she can To make her Foster-child, her Inmate Man, Forget the glories he hath known, And that imperial palace whence he came. WPW IV 281. In Coleridge’s edition of Henry More’s Philosophical Poems (Cambridge 1647) referred to in CN III 4316n, The Prœexistency of the Soul begins at p 255 (misprinted 225); his copy is now lost, but his marginalia on it were published by Ingleby, and more accessibly by T.Ashe in Miscellanies (1885) 332–6, neither of whom printed annotations on this poem. The article on More’s Song of the Soul No 212, in Omniana II 155–77, is full of RS’s antagonisms; see TT (Ashe) 392–3 for Coleridge’s comment dated 27 Dec 1819. f72 In the quotations Coleridge transcribed here, the italics are his, also the glosses, the one on § 6 being compressed in the right hand lower corner of the page. § 7 continues after his two-line extract:

Though now, whether through our own miscariage Or secret force of fate, that all doth move We be cast low, for why? the sportful love Of our great Maker (like as mothers dear In pleasance from them do their children shove That back again they may recoyl more near) Shoves of our souls a while, the more them to endear. Vesta: Vesta, the Greek Hestia represented Earth and the central fire, as well as hearth and home; cf 5090 and n. , fluo: “I flow”. See above 4868 and n. Pan: The name is identical with the neuter singular, “all”. See above 4868 and n. v = whēthr: Coleridge is explaining the scansion of line 3, § 8. f72 Præteritum…continuum: “past still present or past continuous”. renitence: OED, quoting H.More for a 1676 use, says “obs”, meaning physical resistance or pressure; here used metaphorically. perpession: Here “experience of external impact or influence.” Cf More’s § 14 lines 7–9.

All ear, all eye, with rayes round shining bright; Sphear of pure sense which nor perpessions curb Nor uncouth shapen Spectres ever can disturb.

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Like “passion”, an ambiguous word. See More’s “Interpretation General” (421) in the volume being used here, justifying strange words in poetry. pseudography: Not in OED. foreslow: On υer…υerkochen…υerreissen and German prefixes generally see CN II 3160. Cf More § 16:

But earthly-mindednesse may eath foreslow Their flight, then near the ground in airy weeds they go; Stanza 17 reads:

Awak’d to life more ample than before, If they their fortune good could then pursue. But sith unwillingly they were ytore From their dear carkasses their fate they rue, And terrene thoughts their troubled minds embue: So that in languishment they linger near Their wonted homes and oft themselves they shew; Sometimes on purpose, sometimes unaware That wak’d by hasty call they streightway disappear. f73 Stanza 18: Sleep-walking interested Coleridge in the literature of animal magnetism; see above 4512, 4908 and nn. Idiozoic Life: Not in OED; sensible life, having sensibility, life peculiar to the animal. See 4617 and n. dead pro tempore: dead “for the time being”. Zoë entomöides: Coleridge’s insectiform Life is an exact equivalent of the Greek phrase. insectiform Life…Irritability or Arterio-muscular Life: On the terms for three kinds of life see 5168 and n. See also 4813 f53v, 4884, 4886, 4894, 4896, 4929 and nn. parenchymatous: The word parenchyma is attributed by OED to Purchas; it came much into use in the surge of progress in biology and anatomy in the early nineteenth century. Neurolepsia: Not in OED. “nervous seizure”. auras electricas: “electric airs” or “auras”; see e.g. 4896 and n. what you look: A slip for what you like? Des Cartes: For a similar objection see CN III 3605 and n, and Lect 12 P Lects (CC) ff 550–554. Plotinus: Many of Coleridge’s comments on Plotinus would gloss this remark; see e.g. CN II 2164, 2167 and nn. f73v the πρωτον ψευδος…that they commence with an Abstraction: The “fundamental error” is again the one often charged by Coleridge against the German transcendentalists; see 4839 f121v. See also CN III 3824 f112v, 4449 and nn. Pseudo-platonists: Like Henry More. Epicurean-Naturalists: Like Gassendi?

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Suffictions or hypopoieses: See CN III 3587. the eight orbs…: Referring to Psychanathasia, or the Immortality of the Soul Bk I Canto 3:

This number suits well with the Universe: The number’s eight of the Orbs generall, From whence things flow or wherein they converse, The first we name Nature Monadicall, The second hight Life Intellectuall, Third Psychicall; the fourth Imaginative, Fifth Sensitive, the sixth Spermaticall, The seventh be fading forms Quantitative, The eighth Hyle or Ananke perverse, coactive. Philosophical Poems (1647) 100. 4911 29.105 Ante-nicene Fathers…misquoted by the Artans: Cf Waterland’s arguments in his Second Vindication of Christ’s Divinity (1723), 27–8, 78–105, in which he accuses Samuel Clarke of misunderstanding such Fathers as Irenaeus, Clement of Alexandria, and Tertullian. Coleridge quoted from this work in annotating Field Of the Church (Oxford 1635) 129–33; in CM. His annotated copy of the first Vindication (1719) is in the BM. in revising my lucubrations on the Trinity: See 5215. quasi Creation: “seeming Creation”; the Arian view, condemned by the Council of Nicea, that the Son was created. Coleridge said that in the Trinitarian controversy, Waterland “gave the death-blow to Arianism”; marginal note on Baxter Reliquiae Baxterianae (Copy B) CM I 358. “in the beginning”; John 1:1–2. “from the beginning”. 4912 29.106 Measures of Time in Daniel…& half a time: Dan 12:7 and 7:25; see 4794 f34v. Cf Rev 12:14. the Run of Commentators…chronological accuracy: Cf Eichhorn AT III 342–3: Tr: Nowhere but in Daniel do we meet such an exact prophetic measure of time. It is set forth now, “A time, two times, and a half a time” (Dan 7:25; 12:7), now “two thousand three hundred days” (8:14), now “one thousand two hundred and seventy days” (12:11, 12); and the better commentators all note that in most of the passages cited the numbers are not to be taken with literal exactitude. If the Days were in fact 1350…1270: Orthodox modes of interpreting these “time” prophecies have been to let the word time mean “year”, so that “a time and times and half a time” would stand for “a year and two years and half a year”, or “three and a half years”; the number of “days” in this period would thus be three and a half multiplied by 360 or 364, 1260 or 1270 “days”; each prophetic “day” would represent a literal year, and thus the prophecy is said to speak of 1260 to 1270 years. Precise totals vary among interpreters. See e.g. J.H.Frere A Combined View of the Prophecies of Daniel, Esdras,

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and St.John (1815) 197–204, and G.S.Faber A Dissertation on the Prophecies (2 vols London 1807) I ix-xxii 3–13, and passim. Both writers summarize other and similar views in the period. Coleridge was familiar with both works. See 4615 and n. the Pythagorean Wisdom: Coleridge frequently refers with respect to Pythagorean insights especially in symbolic mathematics; see e.g. CN III 3818n and 4784, 4831, 5406, 5439 and nn. See also two notes in P Lects (CC), Lect 2 n 33 and Lect 3 n 12, referring to marginalia critical of Tennemann on Pythagoreanism. 4913 29.107 Eichhorn AT III pointed out that the Psalms, Proverbs, Song of Solomon, and even Isaiah were all anthologies (83); that many of the psalms are wrongly ascribed to David (398–415, 429–38); and that Ecclesiastes is neither by Solomon nor from the time of Solomon but by the common Hebrew practice was ascribed to a former great man by a later writer (561–70). Cf in CM Eichhorn AT III 88, 101, where Coleridge seems to take (earlier?) a different view of what he there dubs Eichhorn’s “guess” about Isaiah. 4914 29.108 f75 Stoic Paradoxes: Cf CN III 4445 and n. See also 5121 below and n. Lord Bacon’s Christians Faith: Coleridge refers to “The Characters of a believing Christian, in Paradoxes, and seeming Contradictions. Compared with the Copy printed Lond. 1645”: Bacon’s Works (4 vols ed Mallett 1740) IV 504–7. It consists of twentyfour paradoxes, e.g. “He [the Christian] believes three to be one, and one to be three; a father not to be elder than his son: a son to be equal to his father…”. Cf Coleridge’s own Confessio Fidei in CN III 4005. Voltaire’s sarcastic use of lampooning paradox against the Bible and Christian orthodoxy scarcely needs documentation, but probably Coleridge is thinking specifically of Voltaire’s Dictionnaire philosophique, made up of his contributions to the Encyclopédie; see 5000 and n, SM:LS (CC) 75 and n, 83. Volney: See 4916 and n. Attacks on the paradoxical in religion occur everywhere also in Volney, but are concentrated particularly in Les Ruines Chap XXI, “Problems of Religious Contradiction”, and Chap XXII, “Origin and Genealogy of Religious Ideas”. 4915 29.109 the understanding in exclusion of the Reason: I.e. Reason in the ideal Kantian sense, (see 5170 and n) and understanding in the limited analytical sense. Unitarian & Mahometan: Persecution is rather a strong accusation to make against Unitarianism’s tendency to intolerant rationalism. Mahometanism, at least according to the letter of its laws, from the 7th century, tended to violence against all “infidels”, e.g. Christian and Jewish infidels. the same with the modern Jews: They were not all like Coleridge’s liberal-minded friend, Hyman Hurwitz; or was C thinking of the ostracism of Spinosa by his Jewish community after the anonymous Tractatus theologico-politicus (1670) was known to be by him? See CN II 2646n. Priestley and Belsham: See CN I 50, III 3905 and above 4750 and nn. Mystics: See e.g. CN III 3560 for one list, C&S (CC) 165 for another; and for visionaries contrasted with rationalists CN III 3907; for a commentary pertinent here, see, on St Teresa, CN III 3911. For a more general argument, see the Nous-Antinous dialogue 4931 and AR Conclusion 381 foll. The Appendix to C&S (CC) 165 derives the word mystic and refers to misinterpretations of it. 4916 29.110 Volney: Constantin-François, Comte de Volney (I 757–1820) Les Ruines, ou meditation sur les revolutions des empires (Paris 1791) went into twenty-two editions,

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exclusive of translations, in Volney’s lifetime. The edition to which Coleridge was here referring has not been identified. I read him, when young: See Lects 1795 (CC) 183 and nn. Wapping Bagnio: Brothel in the dock area of London. f75v Son of God…as old as his Father: See f76 below. Cf Bacon’s paradox quoted in 4914n above. adequate, & therefore…substantial, Idea: See 5159, 5421. rest of Volney’s Pseudo-Christian Creed: In Chap XXI “The Problem of Religious Contradictions” Volney sketched in sarcastic terms the dogmas and sacraments of the Roman Catholic church by setting up a debate among Moslems, Jews, Christians, Brahmins, Zoroastrians, and Lamists; see f76 below. haud ejusdem generis: “certainly not of the same kind”. co-incidences with the Zenda-vesta…Lamism, & the like: E.g. in the creation stories in the various sacred books; again Chap XXII. Cf 4794 ff36 and 36v. whimsical most arbitrary connections with Astronomy: Chap XXI links OT and Christian beliefs concerning the creation with astronomical calculations; also Chap XXII “Origin and genealogy of religious ideas” Sect XIII “Christianity, or the allegorical worship of the sun under the cabbalistical names of Chris-en or Christ and Yes-us or Jesus”. An obvious slip for “having heard”. f76 hearing passage commencing…: (1792) 110: Tr: Then with the Bible in one hand, and the Four Evangelists in the other, the doctor began to relate that in the beginning God (after having passed an eternity without doing anything) conceived at length the design (without apparent motive) of forming the world out of nothing: that having in six days created the whole universe, he found himself tired on the seventh: that having placed the first pair of human beings in a delightful garden to make them completely happy, he nevertheless forbade them to taste of the fruit of one tree which he planted within their reach: that these parents having yielded to temptation, all their race (as yet unborn) were condemned to suffer the penalty of a fault which they had no share in committing: that after permitting the human species to damn themselves for four or five thousand years, this God of compassion ordered his well-beloved son, engendered without a mother and of the same age as himself, to descend upon the earth in order to be put to death, and this for the salvation of mankind, the majority of whom have nevertheless continued in the road to sin and damnation: that to remedy this new inconvenience, this God, the son of a woman who was at once a mother and a virgin, after having died and risen again, commences a new existence every day, and under the form of a morsel of dough is multiplied a thousand fold at the pleasure of the basest of mankind. Tr Anon (1796). 4917 29.111 Tilloch’s Phil[osophical] Mag[azine]: The article is by William Spence, “On an Insect which is occasionally very injurious to Fruit-Trees” LIX 439–40:

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This tree is a remarkable example of the effect of partial decortication, as recommended by Dr. Darwin (Phytologia, p. 378), in inducing the production of flower instead of leaf-buds. Not only the bark, but half the trunk, as above observed, is eaten through in many places; yet though a new twig is scarcely ever put forth, it never fails to be laden with blossom and fruit. Here I may observe that a similar result, as to the increased produce of fruit, and the paler green of the leaves, with that above referred to by Dr. Darwin, I have myself seen on a branch of a pear-tree, from which nearly a complete cylinder of bark had been gnawed by cattle. It was filled with fruit, while not a pear was to be seen on the rest of the tree. Coleridge used Phil Mag earlier, in 4587, and possibly years before that; see CN III 4357, 4407nn. It may be noticed that he says only Consult Darwin’s Phytologia, p. 378, not stating that he has done so. Beginning on 377 Darwin reads: …the power, which produces the lateral germination of buds, seems to require a less mature organization than that, which is employed in the sexual generation of seeds; whence a kind of puberty of the plant seems to be acquired for the production of the seminal or amatorial progeny, analogous to the transformation of caterpillars into butterflies;… p 378: …if scions from a bearing walnut or mulberry tree were ingrafted on a feeding one, that it would produce fruit in two or three years; which otherwise would not occur in less than twenty. the Fly…whose eggs produce the Gooseberry Caterpillar appeared in a letter to the editor of Phil Mag, “Description of the Gooseberry Caterpillar; and practical means for preventing its ranges”. 4918 25.98 Dress, furniture [are] extensions of the appearance of the human person, the face he shows to the world? See a delightfully relevant little work by James Laver, Style in Costume (Oxford 1949). 4919 25.99 Of the English physiocrats, followers of François Quesnay (1694–1774), who believed that land was the source of all wealth and therefore ideally of all taxation, and that industry and commerce should run a free course, Coleridge may have been thinking of Cartwright (see CN III 3836, 3839, 3840) and of Malthus, Bentham, James Mill, all to some extent affected by the doctrine. See The Friend (CC) I 200–14. See also 4921 below. A State…subsists in its own productive Ideas: Cf C&S (CC) 37–41. 4920 25.100 Canning’s additional argument…not borrowed from The FRIEND: I.e., argument against parliamentary reform, measures being variously advocated by Francis Burdett especially, and by Cartwright and others, from c 1810 onwards. The essence of Coleridge’s objections to proposed reforms was not that reform was unnecessary, rather that it would be achieved not by quantitative changes in electoral method but by

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qualitative improvements in principles of government and in popular education towards that end. Cf The Friend (CC) I 262. Canning in a speech at Liverpool 30 Aug 1822, at a farewell dinner in his honour, having made numerous speeches against proposed reforms of The House of Commons, recited arguments of the reformers and said: If you reform the House of Commons, on the grounds of past misconduct, what will you do with the House of Lords?…If no such reform is to be applied to the House of Lords, what is the supposed effect upon that house of a reform of the House of Commons? Let us fairly speak out:—Is the unreformed House of Lords to continue in full vigour, to counteract the will of the reformed House of Commons? Where, then is the use of the reform?… Let any man say, that his views of reform go no farther than to the removal of blots, and I am with him. But it is because the arguments for reform…tend not to remedy, but to destroy; not to correct what may be amiss in a system of representation which combines all species of property, admits all species of industry, opens the door to all species of talent;—it is because they appear to me to tend to a system to be founded exclusively on what is called the power of the people; a power which, if recognised in the sense in which they proclaim it, must act, not in concert with other powers, not by a conflict and compromise of different interests; but by its own uncontrolled authority, supreme and alone;—it is for this reason that I think it right to oppose, in limine, projects of parliamentary reform. Gentlemen, it is said, however, that, besides the faulty composition of the House of Commons, there is an influence of the Crown which perverts and paralyzes all its functions. My first answer to this proposition is the same which I have made to the proposition for alteration in the House of Commons. How rarely does the House of Lords differ from the other house in its decisions?…Is it the influence of the Crown which predominates in the House of Lords too? If it is,—do you mean to leave the House of Lords still subject to the same influence, and still with an equal voice in the decision of every national question? If not—is not the project still, though upon another pretext, to erect an instrument which will make the operation of the House of Lords completely nugatory; to place in a new, an untried organ the whole practical energy of the constitution? The speech was reported in full in the Courier of 2 Sept 1822, probably an approximate date for the entry. This is the only published speech of Canning in which this “additional argument” about applying reform principles to the House of Lords was adumbrated. Is Coleridge suggesting what would be a radical change in the House of Lords? Answer. Why not?

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the King is allowed to make peers: “Since the fifteenth century a patent has been the regular means of creating a new peerage; it is now the means invariably used.” F.W.Maitland The Constitutional History of England ed H.A.L.Fisher (Cambridge 1963) 167. the State can only declare…: “In order that an act of the Crown may be recognized as an expression of the Royal will, and have any legal effect whatever, it must in general be done with the assent of, or through some Minister or Ministers who will be held responsible for it. For the Royal will can, speaking generally, be expressed only in one of three different ways, viz…. (3) by…patents, letters, or other documents under the Great Seal…. The Great Seal is affixed to a document on the responsibility of the Chancellor…” A.V.Dicey Introduction to the Study of the Law of the Constitution (10th ed 1944) 325–6. 4921 25.101 In contending that art, science, and crafts are equally indigenous with agriculture, Coleridge was here extending his argument in 4919. See also The Friend (CC) 1178 and n 2. Night-man: One who empties cess pools and disposes of night-soil during the night. 4922 25.102 The momentous Error of H.Steffens in his Conception of the State: Cf Chap I “Die Stadt” in H.Steffens, Carkaturen des Heiligsten (Leipzig 1819) and see Coleridge’s comments on earlier pages of this chapter, in 4940–4942. Because misunderstanding is at issue, here the German is quoted (24–5): 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

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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.

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f102v St. 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 f9v” and n. See also Jacobi: “Es wird überhaupt nie genug erwogen, was für ein unendlicher Unterschied zwischen Bild und Sache, zwischen

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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 glittering Stranger—she drank in lustre from his Light and

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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 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 Novr 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 f25v. 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 f20v and see

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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 f14v. 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. f28v 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

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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.

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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 ff19v-20v. 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. “plant-like”; εντοµοειδες: “insect-like”; ιδιοξώικον: “peculiar to f29v 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 fI9v 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 VIth 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

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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 f89v; see also 4843 ff118–117v 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. f30v 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 (f29v) 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 f19v: “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. f31v 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.

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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 f28v 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 f10v foll f32v 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.

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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 f22v, 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, ff141–92υ (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:

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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 f100v (What do you call Mysticism) down to f99v (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. f101v 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”. f101v 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

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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”. f100v 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. f99v 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. f98v the Etymon Mυο, µυω, µυσω: Coleridge gives a roman transcription and the future of the verb “to close”; see 4832 f59v and n. f98 µετ’ οµµασι µυοµενοις: As Coleridge translates it, with closed eyes. µετα χειλεσι µυοµενοις: Again Coleridge translates, with closed lips. f96 Dr——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 f93v 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.

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Lectures (1819) 104. f96 Corinthian brass: An alloy of gold, silver, and copper used especially for fine works of art. f95v 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 f61v 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, 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 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.

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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.

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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. Mrs 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 f133v, 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. f23v 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

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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 f157v; 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.

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“sensual wisdom”. St 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. “devilish ανθρωπος 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 Mr 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.

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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, antiJacobin (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 wontedSophistry. f114v 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

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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

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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. f101v essential: On essential and accidental (incidental), ideal and conceptual, cf e.g. 5406 ff31v–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. f104v 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.

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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

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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

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(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 fI34υ, 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

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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 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.

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4950 31½.1 At p. 90: I.e. f115v 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 ff108v–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 f139v 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

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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

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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. f105v 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 (f107v) 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. f107v 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

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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. f109v see p. go: I.e. 4965 f115v 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;

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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.

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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. Mr 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”).

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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 f109v). 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 Mr 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 ff236–236v. 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.

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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:…

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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 16v (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.

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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): in Latine Alyssum, or “Madwort, or Moon wort, in Greek 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). f116v turn to p. 92: I.e. to f116v. 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 f92v 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 (f1v) 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):

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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.— 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 f91v 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.

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+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 ff28v–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 f22v, 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 f52v; and on Coleridge’s interest in emblems see Miscellanies 249 fn. numeral Cyphers: Arabic numerals? numeral Letters: Roman numerals? p. 93, 7th 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 5th (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 ƒ83υ 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:

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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 7th as quoted in 4981 below. Coleridge’s choice is No. IX in Book III. p. 125. 126 last 14 lines, erasing 9 & 10th: 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

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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 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”—

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On Genius, in the sense here, cf 5081 f39v 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.

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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 I the Thessalians Thus Theocritus Idyl I B 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

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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. f87v 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 f28v 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”.

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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. f88v 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. f89v 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 (f86v). 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 f25v. 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”.

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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. f90v “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”. f91v two first Chapters of St 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,

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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, ff141–92v. 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 ThirtyNine 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. f42v 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.

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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 f41v, 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 f40v, 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 f67v. 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.

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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 f116v, 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. f116v, ff112v-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

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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 f131v 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 Ist 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 Junr, the Tragic Poet, 263 B.C./contemp. with Timœus 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 Septr. 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 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

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short vertical ink lines at the top of the page; the longer vertical pencil one is possibly again related to transcription. f136υ 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 +Hydrogen…elements 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 f167v, 4662, 4929 and nn. f12v 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. f13v 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. f14v punctum indifferens: “midpoint/indifferent point”.

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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”. f16v as in Moses…the faces of the Waters: See CN III 4418 f13v. 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.”

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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.

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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

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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 f72v; 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 f39v 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

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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

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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

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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.

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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

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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.

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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

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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

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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 f33v, 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.

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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 non subeunda meo

Caeteraque ingenio

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

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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

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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

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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.

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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”.

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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: Robert Garnock was born in Stirling, and baptised by the faithful Mr James Guthrie. In his younger years, his parents took much pains to train him up in the way of duty; but soon after the Restoration, the faithful ministers being turned out, curates were put in their place, and with them came ignorance, profanity, and persecution.—Some time after this, Mr Law preached at his own house in Monteith, and one Mr Hutchison sometimes at Kippen. Being one Saturday’s evening gone out to his grandmother’s house in the country, and having an uncle who frequented these meetings, he went along with him to a place called Shield-brae.— And next Sabbath he went with him through great difficulty, being then but young, through frost and snow, and heard Mr Law at Monteith: which sermon, through a divine blessing, wrought much upon his mind.—Thus he continued for a considerable time, to go out in the end of the week for an opportunity of hearing the gospel, and to return in the beginning of next week to Stirling: but he did not let his parents know any thing of the matter. But one time hearing a proclamation read at the cross, exhibiting, that all who did not hear, or receive privileges from the curates, were to be severely punished; which much troubled his mind, making him hesitate whether to go to a field-preaching that he had heard was to be next Sabbath, or not. But at last he came to this resolution; says he, ‘The Lord inclined my heart to go, and put that word to me, Go for once, go for all, if they take thee for that which is to come. So I went there, and the Lord did me good: for I got that sermon, that which although they had rent me in a thousand pieces, I would not have said what I had said before. So the Lord made me follow the gospel for a long time; and though I knew little then what I meant, yet he put it in my heart still to keep by the honest side, and not to comply or join with enemies of one kind or another; yea, not to watch, ward, or strengthen their hands any manner of way. When I was asked, why I would not keep watch (or stand sentry) on the town, as it was

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commanded duty? I told them, I would not lift arms against the work of God. If I ever carried arms, it should be for the defence of the gospel.’ Now he became a persecuted man, and was obliged to leave the town. His father being a blacksmith, he had learned the same trade, and so he went some time to Glasgow, and followed his occupation. From Glasgow he returned home; and from thence went again to Borrowstounness, where he had great debate, as himself expresses it,—‘about that woful indulgence: I did not know the dreadful hazard of hearing them, until I saw they preached at the hazard of men’s lives. This made me examine the matter, until I found out that they were directly wrong, and contrary to Scripture, had changed their head, had quitted Jesus Christ as their head, and had taken their commission from men, owning that perjured adulterous wretch as head of the Church; receiving their commission to preach in such and such places from him, and those bloody thieves under him.’ Ecclesia Phænomenon…Ecclesia Noumenon: “the Church as institution…the Church as Idea”: see 5263 and n. See also 5082n. 5040 30.11 Coleridge’s condensation of the opening paragraph of “Mr John Blackadder”, Biographia Scoticana (ed cit 5038n) 423. 5041 30.12 Swift at the beginning of Sect VIII of A Tale of a Tub wrote: “The Learned Aeolists, maintain the Original Cause of all Things to be Wind, from which Principle this whole Universe was at first produced.” Coleridge’s excerpt, as he says, is adapted from Sect XI: Jack had not only calculated the first Revolutions of his Brain so prudently, as to give rise to that Epidemick Sect of Aeolists, but succeeding also into a new and strange Variety of Conceptions, the Fruitfulness of his Imagination led him into certain Notions, which, although in Appearance very unaccountable, were not without their Mysteries and their Meanings, nor wanted Followers to countenance and improve them. I shall therefore be extremely careful and exact in recounting such material Passages of this Nature, as I have been able to collect, either from undoubted Tradition, or indefatigable Reading; and shall describe them as graphically as it is possible, and as far as Notions of that Height and Latitude can be brought within the Compass of a Pen. Nor do I question, but they will furnish Plenty of noble Matter for such whose converting Imaginations …etc (1704) 195–6–as Coleridge has it, with minor variants in spelling and capitalization. Coleridge’s edition is not known. He made use of this passage in AR 75. 5042 30.13 ψΣΣE: RS; see 4985, also 5054, 5026 and nn. liberticidal: OED attributes liberticide to RS The Vision of the Maid of Orleans (1793) II 328 a line which may have been written by Coleridge. The Preface to Joan of Arc (1796), in which it was removed, does not make the facts quite clear.

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Coleridge was perhaps objecting to the defence of Laud in The Book of the Church II 359–71 (published Feb 1824), the disregard of his notorious severity, and the charge that “whatever Laud did was maliciously interpreted”. Chap VIII (1824). As with Cranmer, RS attributed whatever excesses Laud was guilty of to the general heritage of the times. Coleridge from his wide reading about Laud appears to have believed that Laud continued, as he himself declared, to be an orthodox high Anglican, and that his extremes lay, not in his dogmas or his insistence on ceremonial rites, but in his zeal for the political power of churchmen, and his readiness to persecute moderate Anglicans as well as Calvinists. See above in 5009 Coleridge’s dislike of the base Spirit of the Laudite Faction in his own day as he saw it, i.e. the clerical politicians in their literary Implement the Quarterly Review. 5043 30.14 Improving on H.F.Cary’s translation (see CN III 4498 and n) which here reads:

And suddenly upon the day appeared A day new-risen. 5044 30.15 Coleridge was restive under Hume’s injunctions, probably in his essay on “The Stoic”: Begin by curing yourself of this lethargic indolence; the task is not difficult…. Your indolence itself becomes a fatigue…and ere yet the body, full of noxious humours, feels the torment of its multiplied diseases, your nobler part is sensible of the invading prison, and seeks in vain to relieve its anxiety by new pleasures which still augment the fatal malady”. The Philosophical Works of David Hume (Edinburgh 1826) III 169. 5045 30.16 Hephæstion (d 324 B.C.) and Clitus Mela (d 328 B.C.) were friends of Alexander the Great; the first died rich and full of honours; the second was slain at a banquet by Alexander (whose life he once saved) for criticising Alexander for despotism. Plutarch Life of Alex-ander 50, 51. Plutarch Lives tr R.B.Perrin (LCL II vols 1914–26). Both deaths were much lamented by Alexander, as Coleridge remembered from school days. BL (CC) I 10. 5046 30.17 See 5055 (and 5049) for additional evidence that Lucy Aikin’s antiBaconian Memoirs of the Court of King James the First (2 vols 1822) lay behind this entry. Coleridge was objecting to her palliation of Shakespeare’s supposed offences against morals by calling them the “vices of his age” in Chap XIV (II 29). In Chap IV she described the first interview between the king and Francis Bacon, where she referred to “that base desertion of his benefactor Essex” as being “an error, relatively to the favor of James and his [Bacon’s] prospects at the new court, of which he now diligently set himself to obviate the effects”. I 109. Bacon’s intrigues against Coke as Lord Chief Justice, long his rival in law if not in eloquence, ending in Coke’s dismissal, take up most of Chap XV (II 30–76). The long servile begging letters are quoted fully, those to the king and to Buckingham. As presented there is little indication of any zeal for the stability of the Realm. See also 5051 and n. f13v Ipse υolo…υoluntas: “I myself wish it—let the royal will take the place of law”. Cf the often-quoted Juvenal Satire 6 233 “Hoc volo, sic jubeo, sit pro ratione voluntas”. Cf also 5241 f30v.

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f14 Whether I have not over-rated Lord Bacon’s Genius…: E.g. in Vol III of the 1818 Friend (CC) I esp 482–93, and in many other nonpolitical contexts, as “the British Plato”. Genius…Talents: See ibid I 419–23. But the distinction was an earlier one with Coleridge; see CN I 669. nimis: “too much”. Maxims—N.b.seldom Principles: See CN I 1722 and n; also The Friend (CC) I 112, 118, 42411; also C&S (CC) 67, 84 n 2. 5047 30.18 The word diverró (for “di vero”?) and the cancellation of egli (twice) is written in pencil; the rest of the entry is in a smaller hand with a finer pen and at a different slant from 5046, but By the bye is continued on the same line as the last five words of 5046, a postscript by association or suggestion? Tr: Without a doubt our poor unfortunate Henry either is insane already or will be so. If he is not mad he’s wicked, indeed most wicked: he is not wicked therefore he is mad. Shall I tell his excellent mother this presentiment of mine, or rather my complete conviction? Henry may be HNC; Coleridge may not have known that this same charge had been levelled against himself by his brothers, especially James; see CN III 3277n. HNC was the sixth son of Coleridge’s brother James and Frances Duke Taylor. He had a reputation for youthful brilliance at Eton and Cambridge and high spirits that tended to run away with him, shocking the elders of the family. See Bernard Lord Coleridge The Story of a Devonshire House Chap X. See also 5402 and n. Although Henry was without means, and without good health, the words mad and wicked are rather too strong to express Coleridge’s attitude towards his affectionate nephew’s plan to marry his cousin, Sara. See 5424 and n. On the other hand, little Henry Gillman, but nine years old at this date, is more likely our poor unfortunate Henry, whose behaviour bewildered his teachers and his parents; see 5310, 5424, 5457 and nn. 5048 30.19 Faith…Will and the Reason: There are numerous statements on this subject in Coleridge’s writings, many brought together in the Essay on Faith: LR IV 425– 38; see also 4611 above. Eye…Light…Sun analogy. See e.g. CN II 2164, 2921. That Faith is a moral & not an intellectual act (CN III 3678) is a central conviction for Coleridge; see 5347, CN III 3886 and nn. The second paragraph summarizes his objections to various forms of superstition including bibliolatry, a subject developed particularly in his CIS. 5049 30.20 Coleridge was reading Lucy Aikin Memoirs of the Court of King James the First (5046 and n). Their Villiers may have been suggested by her description of George Villiers as James’s “cup-bearer at large” (115), notoriously a profligate (II 138). See also 5051. 5050 30.21 In De intellectus emendatione (ed and tr A.Boyle 1910) Prop XXXVIII Note Spinoza said “death is the less harmful the more the mind’s knowledge is clear and distinct, and consequently the more the mind loves God”. And Prop XL is: “The more perfection anything has, the more active and less passive it is; and contrariwise, the more active it is, the more perfect it becomes”.

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In the Ethics also, Pt V Prop XXI–XXIII, XXXVIII–XLII the subject is treated, but Spinoza’s terms are not Will or Personeity. Personeity is Coleridge’s word (5256), which Spinoza might well have coveted by anticipation; he uses “essence of the mind” and such phrases. 5051 30.22 Bacon’s fall is described here after Lucy Aikin’s Memoirs of the Court of King James the First (5046) II 204–23. (last p. of last L. but one): I.e. 5046 f14. spring (Federkraft): See CN III 3320, 3556, 4291 and nn; and above 4926 and n, and in numerous other contexts. f15v ostensibly punished for comparative Trifles: Aikin II 214–17; Bacon was charged with twenty-eight counts of bribery, which he could have explained away as the usual “compliments” offered to one in his position; his punishment was set at a fine of £40,000, imprisonment in the Tower, exclusion from public office, and banishment from Parliament. profligate Ganymede: I.e. Villiers, whose extortions in the patents for the licensing of inns, the licensing of hostelries, and the manufacture of gold thread had aroused public and Parliamentary anger; Aikin II 206–8. Williams’s sagacity saw…: Aikin II 208–10; Parliament was about to deal with the “rapacious monopolies” of Villiers, and Buckingham succumbed to the King’s idea of dissolving Parliament as a means of defence, but John Williams, Lord Keeper and Archbishop, wrote him suggesting that he pretend to go along with Parliament and name “those empty fellows Giles Mompesson and Sir Francis Michael” as culprits, letting them become “victims to the public wrath”; the implication is that Williams’s sagacity saw that the King, along with the Favorite Buckingham, might be the far higher Victim, a consideration that Bacon seemed to ignore in agreeing to the rash scheme of dissolving Parliament and thus having the charges against him dissolved with it. 5052 30.23 The True and the Good: See also 5132. On the difficulty of Truth Coleridge often expatiated; see e.g. the three columns of references to Truth in The Friend (CC) Index. aversion to truth…in a twilight of Consciousness: Hence the need of “the increase of Consciousness” SM:LS (CC) 89. an Irvine: Edward Irving? See 4963n. f16v the Parable of the Talents: Matt 25:14–30. have you ever tried to make your Flock understand the articles: Of the failure of the clergy to educate the Many, see below 5059 and n. 5053 30.24 The Greek capital letters spell “Jane Harding”, Mrs Gillman’s “most unmrsgillmanly” sister (CL V 139); Lucy, the other sister, was more “amiable” (CL VI 644). Cf CL V 251. Jane sometimes accompanied Mrs Gillman and Coleridge to Ramsgate but in the autumn of 1824 Mrs Gillman apparently discouraged her. CL V 392– 3. 5054 30.25… µεγιστοι: “Southey un-der the guise of historian, Raleigh and other very great [historians]”: Cf 5042; of RS as an historian Coleridge was at times laudatory, at times critical e.g. TT 26 June 1831. On Coleridge’s use of Ralegh’s History of the World see CN II 3079 and subsequent entries there. acts and manners judged of by present feelings: “…it is unfair as well as unwise to censure the men of an age for want of that which was above their age”, Coleridge said in

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a note on the margin of Hacket’s Life of Lord Keeper Williams (1693). See also 5252 on historians. In his Book of the Church, RS made extended excuses for James I (II 338–41), and for Charles II (II 472–3). Broadly, he contended that James I was in advance of his age in learning, tolerance, charity, and social sense of responsibility, and that Charles II was sincere and impartial in promising liberty of conscience. 5055 30.26 Inconsist[ency] in Miss Aikins concluding Chapter: See 5049 and n; towards the end of Chap XXV Lucy Aikin referred with appreciative respect to King James’s initiative and learning in promoting the new translation of the Bible (1611), but she wrote sneeringly of his wit, his poems, his vanity in polemic, and concluded by saying “the praise of good intention is the utmost that can be conceded to a prince so habitually swayed by fear, by prejudice and by private affections”. It is Coleridge who sees James as the least of four evils; “an Angel compared with his Son and Grandsons”, he said in a marginal note on Hacket’s Scrinia Reserata, a Life of John Williams (1693) 88. 5056 30.27 the first Reformers: I.e. of the school of Luther; the new Remonstrant theology under Arminius was also called “Reformed”. the ever-stretching Arminianism: See 5200 and n. In The Friend (1818) Coleridge was “tempted to characterize high Calvinism as (comparatively) a lamb in wolf’s skin, and strict Arminianism as approaching the reverse”, and said that he was himself equidistant from both. Friend (CC) I 434. See also a long note on Calvinism in Southey’s Life of Wesley printed in the Oxford edition (1925) I 270–1; see 5370 and n. Coleridge reverses traditional views here, Calvinism e.g. at the end of the 16th century being rigidly dogmatic and narrow, whereas Arminianism, reacting against the doctrines of election and reprobation in particular, began with more liberal and concessive views of the individual will, stressing moral obligation rather than obedience to the arbitrary. For other instances of his further suggestion that the conflicts of power now are less over divine authority in whomever vested and more over economic power, see 4838, 5330 and nn. f18v Landed, or Major-baronial’, Influence in the House: As contrasted with the Franklings, the “minor barons”; see C&S (CC) 26 etc. For anxiety as to the overweight of the powerful landed interests, the element of Permanence over the decay of the borough system and relative loss of representation of the urban element of Progression see 4684 and C&S (CC) 24–9. On the other hand the last paragraph appears to question the safety of entrusting the management of the national economy to the public opinion of the more recently educated and the new population of the cities. Cf LS (CC) 169–70. f19 the so-called National Debt: A review in QR (for Apr 1822) XXVII 239–67 of An Address to the Members of the House of Commons, upon the Necessity of Reforming our Financial System, and Establishing an Efficient Sinking Fund for the Reduction of the National Debt; with the Outline of a Plan for that Purpose. By One of Themselυes stated that the amount of the National Debt on 5 Jan 1822 was £836, 905, 901. For another remark on the national debt, in an entry dated 3 Mar 1822, see 4874. The review was a blow struck for the farmers and landowners, on the injustice of land taxation. It certainly did not contribute to any clear conclusion, but if Coleridge read it, it

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could have raised questions in his mind as to the correctness of his assessment of the agricultural influences in economic policy. 5057 30.28 The ’Ussean Overrators of the Performance of negative Duties: See above 5042 and n. Whether specifically Southey or a Southeylike moralist-historian is intended, or a more general fling at a kind of rigid censoriousness Coleridge objected to in RS (CN I 1815, 1816) is not clear. Charles’s [Charles I] personal non-immorality is frequently commented on by historians. For Coleridge on virtue, private or public, as involving more than mere abstinence see an early entry on RS himself, CN I 1815. i.e. Re Netto-ism: Used also in 5398 and n. From the Italian Re for “King” and netto, “clear, distinct”, i.e. “King-only-ism”. the darker charges, that Bishop Hackett thought right to suppress: The charge that Laud had once performed a marriage between a lord and a lady who had deserted her husband, i.e. a bigamous marriage? Not mentioned in Hackett’s Scrinia Reserata but referred to, with no names mentioned, by Lucy Aikin (op cit 5049) II 256. f19v Philip Baboon: A punning reference to Philip of Bourbon, i.e. Philip V (1683– 1746) of Spain, alluding to his imbecility. Cf EOT (CC) II 92. He was weak, and irresolute, a notoriously incapable monarch. 5058 30.29 Like 5049 and 5055, this is a reflection on reading Lucy Aikin’s Memoirs…of James the First. She described (I 184–95) James’s first public speech on his ascent to the throne of England, in which he urged not only a union of Scotland and England, but of the Anglican episcopacy with the Scottish church, and both with Rome. Her quotations supported Coleridge’s view of James as a despot less interested in faith and doctrine than in power. f20 A renunciation…Pope: The “one special point of their [R.C.] doctrine” he would not tolerate was “that arrogant and ambitious supremacy of their head the pope”, who “not only claims to be spiritual head of all christians but also to have an imperial civil power over all kings and emperors, dethroning and decrowning princes with his foot as pleaseth him…. The other point which they observe in continual practice, is the assassinates and murders of kings.” (I 185). a few quibbling qualifications…: Aikin quotes James on “some opinions of popery…in the questions of the real presence or in the number of sacraments, or some such school question.” (I 257). puritan-hating—& fearing Scot “worthy of fire”: “We justly confess, that many papists, especially our forefathers, laying their trust only upon Christ and his merits at their last breath, may be and oftentimes are saved; detesting in that point, and thinking the puritans worthy of fire, that will admit no salvation to any papist” (ibid). 5059 30.91 necrosis ecclesiastica: “gangrene of the church”. See also 5082, 5240 and nn. f59v the indifference of the Clergy…: Cf No 12 The Friend 9 Nov 1809: (CC) II 165– 6; C&S (CC) 61–4. f59 Did Christ intend a Church? On the meaning of a church see above 5020, 5039, 5082, and nn. f58v take his Yoke upon us: Matt 11:29–30. mutual watchfulness…Discipline: Cf the discussion of Moravian practices in CN III 4169 and n. f58 By this shall ye be known…: John 13:35.

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f57v Priestley, Price, and others’. In his Miscellaneous Observations Relating to Education (Bath 1788) 28–37 Priestley discussed the professions of “Theology, Medicine, and Law”, going on to those of soldier, farmer, manufacturer, and merchant, in terms that may have suggested Coleridge’s complaint here. Of what passage in Price (or others) Coleridge may have been thinking is not evident. Both writers were writing and written about so extensively in periodicals that the reference is probably compound and a generalization. f57 Idea of a State: See 5034 and n, and C&S (CC) 35–6, 85–91, 233–4. (noise), there is Psophist: Noise-monger; on the love of psophy, derived from a marginal note on Hooker Works 86–7: CM II. Hüber: see above 4833 and n. SM:LS (CC) 19n, with attention also to AR 210, 212– 14. Smeaton: Smeathman? See CN II 2693 and n; also SM:LS (CC) 19n where in a marginal annotation the same confusion is noticed. 5060 30.92 Burnet in his History of the Reformation of the Church of England (ed cit 5082 below) recounted in Vol I Pt II Bk I (1731) 85–6, how Cranmer as Archbishop of Canterbury pressed the young Edward VI, then (1549) eleven years old, to sign a warrant for the burning of Joan of Kent (Joan Bocher), and similarly of George van Parre, she having denied the Virgin Birth, and he the deity of Christ: And in all the Books published in Queen Mary’s days, justifying her severity against the Protestants, these instances were made use of: and no part of Cranmer’s Life exposed him more than this did. It was said he had consented both to Lambert’s and Anne Askew’s death, in the former Reign, who both suffered for Opinions which he himself held now: and he had now procured the death of these two Persons, and when he was brought to suffer himself afterwards it was called a just retaliation of him. One thing was certain that what he did in this matter flowed from no cruelty of temper in him, no Man being further from that black disposition of Mind; but it was truly the effect of those Principles by which he governed himself. Coleridge’s affectionate admiration for Cranmer is clear in No 4 The Friend (CC) II 55 where he was classed with the Hampdens and Sidneys. His Heresies, chiefly his rejection of the Roman Catholic doctrine of transubstantiation, discussed by Burnet in Pt II Bk 2 (esp 185, 209–12, 250), were naturally magnified in him as Archbishop of Canterbury. f56 Tertullian…Idiotæ: See CN III 3675 and n. the Appendices, to the first and third Gospels: The birth stories of Jesus, which Coleridge considered merely prefixed to Matt and Luke; see e.g. CN III 3779, and below 5075, 5240 f28 and nn. Coleridge’s page reference to the question from Burnet in the History of the Reformation of the Church of England Vol. II, p. 112 appears to be an error; actually he turned back for phrases here to Vol I 85, quoted above. Queen Mary and St Dominic: In Pt II Bk I Burnet described how:

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in the end of the 12, and in the Beginning of the 13th Century, a Company of Simple and innocent Persons in the Southern Parts of France, being disgusted with the Corruptions both of the Popish Clergy and of the publick Worship, seperated from their Assemblies; and then Dominick and his Brethren-Preachers, who came among them to convince them, finding their Preaching did not prevail, betook themselves to that way, that was sure to silence them. They perswaded the Civil Magistrates to burn all such as were judged Obstinate Hereticks. That they might do this by a Law, the Fourth Council of Lateran did Decree, that all Hereticks should be delivered to the Secular Power to be extirpated; (they thought not fit to speak out, but by the Practice it was known that Burning was that which they meant;)…was the Death they made choice of, because Witches, Wizards, and Sodomites had been so executed. Therefore to make Heresie appear a terrible thing, this was thought the most proper Punishment of it. It had also a Resemblance of everlasting Burning, to which they adjudged their Souls, as well as their Bodies were condemned to the fire. I 18 (ed cit). Mary’s persecutions and burnings of heretics are described in Burnet’s second volume, Pt II Bk 2 (1731). 5061 30.93 excellent remark of Moses Maimonides: Tennemann VIII 44 In quotes the passage from More Neυochim (Guide of the Perplexed) Bk I, Chap 71. Coleridge quotes Tennemann var: Tr: In sum, at first [all the Loquentes/Medabberim,] both the Greeks who became Christians and the Moslems, did not in establishing their premises follow or pay attention to the actual nature of the fact from which they took them, but considered only how the matter ought to be so as to confirm their opinion, or at least not to overthrow it; and when they discovered this, they boldly asserted that the matter stood thus and so, and adduced proofs for that fact and built principles upon it. Tennemann’s quotation is in the context of scholastics who sought a philosophic basis for the belief in creation from nothing. Grenville Penn: Granville Penn (1761–1844) wrote A Comparative Estimate of the Mineral and Mosaical Geologies (2 vols 1822) to demonstrate that modern geology bore out the biblical accounts of the Creation and Flood. See 5119 and n. Dr Coppleston: Edward Copleston (1776–1849) was provost of Oriel College, Oxford, during the period when Hartley lost his fellowship (see CL V 58–61, 72–77, and nn); he was an eminent and energetic educationist interested in the major topics of his day and wrote on the currency, poverty, R.C. emancipation; he would have been personally associated with the other Oxford dons. Oxford Parsons…Prof. Buckland’s ante-diluvian Hyenas: William Buckland (1784– 1856) published his Reliquiœ Diluvianæ; or Observations on the Organic Remains Contained in Caves, Fissures, and Diluvial Gravel, and on Other Geological

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Phenomena, Attesting the Action of an Universal Deluge (1823) also to confirm the biblical account of the Flood; his theory was based in part on the nature of animal remains found in Kirkdale caves of ante-diluvian hyenas; he reasoned that the presence of smaller bones might indicate merely the remains of prey of the hyenas, but the presence of larger ones indicated the crowding of larger animals into the caves to escape the Flood. He elaborated with a long disquisition on the habits of hyenas. Buckland was Professor of Mineralogy from 1813, and of Geology from 1818 at Oxford and at once impressed the literalist clergy of the university with his methods of defending the biblical accounts with the use of scientific data. They rallied around him. See 5104 and n. Coleridge may well have had in mind the review of his Reliquiœ Diluviancæ in QR (XXIX, Apr 1823, 138–65), which immediately preceded a review of Burnet’s History of his own Time, which review Coleridge read; see 5009 and n. The book was also reviewed in QJSLA XV No 30 (July 1823) 337–48. The controversy over Buckland’s work was a long one; see e.g. a review contemptuous of him and other Oxford Parsons in Phil Mag (1826) LVI 10–14: “Reflections on the Noachian Deluge, and on the Attempts lately made at Oxford, for connecting the same with present appearances”. The article attacked Buckland in particular, and his Inaugural Lecture of May 1819. 5062 30.94 All these names come together in Tennemann VIII 64–351, 484–550; Scotus Erigena, at VIII 64–98; Berengar Berengarius of Tours, at VIII 98–105; Hildebert of Lawarden, at VIII 106; Anselm, at VIII 114; Abelard, at VIII 170; Bernard St Bernard of Clairvaux, at VIII 205n; Hugo de Sancto Victore, at VIII 206; Richardus de Sancto Victore, at VIII 247; Robert Palleyn, at VIII 229; Johannes Salisburiensis John of Salisbury, at VIII 345; Bonaventura, at VIII 533–51; at VIII 543 Tennemann calls attention to his debt to Hugh and Richard of St Victor; Albertus Magnus, at VIII 484. Hildebert on his Master, Berengarius: Tennemann VIII 106 quotes the epitaph on Berengarius (with dashes where Coleridge has dots indicating omitted lines); The lines quoted are 31–4, 45–6, 51–2. Coleridge intended to refer to the epitaph in Lect IX Phil Lects (1949); see 275 fn; also 435–6 n 27, where attention is called also to Coleridge’s Lines suggested by the last words of Berengarius PW I 460–61. In his Lines Coleridge writes in the same sympathetic vein as here, and with an emotional identification with the loneliness of these early thinkers that goes well beyond Tennemann’s range. In translation the lines read:

His care was to follow nature, keep the laws: To ban sin from his mind, guile from his lips; To prefer virtue to wealth, truth to falsehood, To say and to do nothing without sense… The envious lament the man they once attacked and hated; No less do they now praise and love him… When I die, may I live and rest with him, And may my lot be no better than his. the whole Poem from Bulæus: Caesar Egassius Bulaeus Historia universitatis parisiensis (6 vols Paris 1665) I 481–2; I 471 was an erroneous page-reference by Tennemann. There seems to be no evidence that Coleridge ever obtained the book.

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5063 30.95 Pontificial Divines: See 5202 and n. Lord’s promise of a perpetuity of the Spirit: John 14:16, 26. Sancto Spiritui υisum est et nobis: “For it seemed good to the Holy Spirit and to us”; from the Latin of Acts 15:28 in the Vulgate. Jeremy Taylor Polemical Discourses (1674) 984 quoted the words as the motto of the Apostolic Councils, which decided doctrinal questions. Contemplatione…υisum est nobis: “By contemplation (that is, by spiritual intuition), then upon meditation and reflection, it seemed good to us”. 5064 30.96 Convocation: As Colmer pointed out in his edition of C&S (CC) 84, 99 and nn where Coleridge presented similar arguments, the ecclesiastical convocations that had existed from the eighth century onwards were prorogued in 1717 because of political intransigence, not to be re-convened until 1852. See also C&S (CC) 124. f52v religious instruction…for children…with an appropriate service…: The Sunday Schools founded by Robert Raikes (1735–1811) and others, including Hannah More, gave general elementary education in addition to teaching the catechism to the children of the poor who worked on weekdays. Coleridge must have been suggesting here something slightly different, possibly an imitation, at a junior level, of the Anglican service? 5065 30.30 those Divines…by historical proofs: Coleridge’s antipathy to this kind of defence, common among the orthodox in his day, runs throughout the Notebooks: see e.g. 5158, 5264 and n. f21 Writings of Thomas Paine: See The Friend (CC) I 30, 32, 93, 178–9, 196, 209, 216, 228, where Coleridge takes note of the deleterious effects of Paine’s writings, particularly on the lower classes, The Rights of Man (1791–2), Age of Reason (1793). f21v more than Cobbett himself can do: For Coleridge’s animosity against Cobbett see e.g. CN II 1926, 2150 and nn, CN III 3836n, 3839, 4337n. Grotius & Jer. Taylor…Paley and Bishop Watson: It is not unusual to find Coleridge putting Jeremy Taylor in this group of forensic defenders of Christianity from the 17th to the 19th century, frequently cited in CN. Cf e.g. a marginal note on Taylor’s Unum Necessarium: LR III 299. 5066 30.31 Dr. H.More, 368: Henry More An Explanation of the Grand Mystery of Godliness Bk X, Chap 12, “The Duty of the Christian Magistrate”: Theological Works (1708) 368; Coleridge’s annotated copy is in the BM. Any inferiour Fellow may talk and prate Phrases and make Faces, but when a sober Man would be satisfied of the Grounds from whence they speak, he shall not have one Syllable or the least Tittle of an Answer, only they will talk big of the Spirit, and inveigh against Reason with bitter Reproaches, calling it carnal, though it be indeed no soft Flesh but hard and penetrant Steel, and such as pierces them to the very Heart. the Kings Bench…common and written laws: The same analogy was used in AR 144. Before the reconstitution of the courts in 1873, the Court of the King’s Bench was the central court of common law which tried pleas before the Crown; the Chancery was the highest court of judicature under Parliament, presided over by the Lord Chancellor; the Court of Common Pleas was the second great central court of England, set apart for trial

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of litigations among citizens; the Court of Exchequer was the third highest court, with jurisdiction over matters of revenue. Priestleyian, Franklinian…: More 368–9: But he that so speaks as ready to give a Reason of what he delivers, and indeed of all things that are already delivered in the Scriptures so plainly as that it appears what the meaning is, (for it is no Prejudice that there be some Depths beyond the present Reach of Men) this Man certainly ought not to be tied up to the Cares of the World by being put to labour for his Bread; but ought to have a liberal, certain, and honourable Allowance. More goes on to say that “impoverishing” of the clergy and their being forced to “base Terms of living” encourages profaneness, atheism, and infidelity. 5067 30.32 The Hierarchy temporal…these Divines: I.e. the Laudites. What in particular gave rise to this protest of Coleridge’s is not known. false Dionysius’s celestial [Hierarchy]: Coleridge mentions Dionysius (ƒl 500) called the Areopagite (after Acts 17:34) in C&S (CC) 170. His Celestial Hierarchy and other works attributed to him were attempts to reconcile Neoplatonism and Christianity. plain simple…admonitions of Paul: E.g. 1 Tim 3, which deals with the qualities of bishops and deacons, and Eph 4:11–12, which describes the work of officers of the church. Sir M.Hales: Sir Matthew Hale (1609–76), Lord Chief Justice from 1671; on his credulity see CN III 4391, 4394, 4395 and nn. Harυey: William Harvey (1578–1657), discoverer of the circulation of the blood; as a scientist, in 1634 he presided at physical examinations of women accused of witchcraft, and therefore appears to Coleridge the antithesis of the witch-hunter, Hale. the serious difficulty occasioned by the miracles & c of the 2nd & 3rd Centuries’. I.e. miracles reported in order to prove some doctrine, such as purgatory; cf 5126 and n. Cf CN III 3891, and below, 5228. Coleridge doubted the evidence for miracles after the apostolic age; see CN III 3278n. The more reputable ones of the 2nd and 3rd centuries include miracles of healing reported by Justin Martyr, the less reputable those of St Gregory Thaumaturgus. Cave Apostolici I 273–6 “The Life of St. Gregory Thaumaturgus” refers to the so-called great miraculous powers of this saint: his expelling demons from a temple, stopping a plague, drying up a lake, and keeping a river from overflowing. 5068 30.33 Quakerism…(says More): Op cit (5066n) 371–2, Chap 13, “The Author’s Expostulation with the sincere sort of Quakers”: What Purchase therefore have you got by your Allegorical Mysteries? unless that you have been emboldned thereby to let go the Historical Truth of the Gospel, and have found yourselves much at Ease, that your Belief is not charged with such miraculous things as are written of Christ, partly done already and partly to be done at the End of the World…. Familism is a mere Flam of the Devil, a smooth Tale to seduce the Simple from their Allegiance to Christ.

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Coleridge made a marginal note on 372–3: A new Sect naturally attracts to itself a portion of the madmen of the Time, and sets another portion into Activity as Alarmists and Opportunists. I can not therefore pretend to say what More might not have found in the writings or heard from the mouth of some Lunatic who called himself a Quaker. But I do not recollect in any Work of an acknowleged “Friend” a denial of the Facts narrated by the Evangelists, as having really taken place—in the same sense, as any other Facts of History. If they were Symbols of Spiritual acts and processes (as Fox and Penn intended,) they must have been, or happened; else, how could they be Symbols? It is too true, however, that the positive Creed of the Quaker’s is and ever has been extremely vague and misty. The Depiction of the Conscience under the name of “The Spirit” seems the main Article of their Faith; and of the rest they form no opinion at all, considering it neither necessary or desirable. I speak of Quakers in general. S.T.C. But what a lesson of experience does not this Chap. 13 of so great and good a man as H.More afford to us, who knew what the Quakers really are!—Had the followers of G.Fox, or any number of them collectively, acknowleged the mad actions of H.Nicolas? If not [note unfinished]. Muthous: Greek for “Myths”. Epimythia: “After-myths”, i.e. postscripts pointing out the moral. 5069 30.34 Coleridge was evidently drawing here on Eichhorn Apocal, Eichhorn NT, and Henry More The Grand Mystery of Godliness: Theological Works (1708) 119–45; this last discussed Joseph Mede’s interpretation of the book of Revelation. On Eichhorn Apocal see 5329 and n below. In a note on Eichhorn NT (A) II 387 Coleridge disagreed with the assertion that Revelation contains all the characteristics of style found in the fourth gospel: “Surely not. The Resemblances consist in words and phrases borrowed from St John, which of course the dullest Personator would take care to do. But the whole Soul and Spirit are diverse. I think I could almost give a psychological Demonstration of it’s not being John the Evangelist’s work”. There is a similar note on Eichhorn NT (B) II 377: CM II. the Authenticity of the 4th Gospel: Coleridge argued this in a note, Eichhorn NT (A) II 230: CM II. possible exception of the latter half of the last Chapter: I.e. John 21:15–25; Eichhorn NT II 213–23 argued for the authenticity of this muchdebated passage. Coleridge, in a note referring to ibid (B) II 213–23, argued that it was by a later hand: Notwithstanding all Eichhorn’s ingenuity, it appears to me abundantly the more probable and satisfactory hypothesis, that the Post-script or Appendix was added by the successor in the church after John’s Death— and for a good and sufficient cause, viz. to remove an objection grounded in a saying of our Lord’s that had been inaccurately reported. I cannot

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doubt, that the last chapter, or at least the latter half of it, was written after the death of both Apostles—Peter and John. & not only like Matthew, according to him: All the gospels contain in their titles “according to”. Coleridge means that the gospel of John was written by John, not merely according to him, as the gospel of Matthew is merely according to Matthew. Coleridge held that the extant version of Matthew is a reworking of an earlier Hebrew gospel; cf CM II Eichhorn NT (A) I 398, 401, 430, 457, 511–2, and especially a flyleaf note referring to p. 10, ibid; cf also CN III 3879. The τo αχρονον: “The [concept of] the timeless”; see 5241 and CM I Böhme Works 165n2. f23v the prophetic tone respecting known History: It was Coleridge’s view that Rev 1 to 11 depicts the wars and insurrections culminating in the sack of Jerusalem in A.D. 70; see CM Eichhorn Apocal passim. Sea-monster which Eichhorn affirms to be Idolatry…and the lamb-like Beast…: Eichhorn Apocal II 108–26 on Rev 13:1–11. pseudo-philosophical Religion of Egypt, Samothrace…Mysteries generally: See 4625, 4794, 4839, 4898–4901 and nn. Simon Magus: The story of Simon the “sorcerer” (Acts 8:5–25) is elaborated in Eichhorn NT II 5. Apollonius: Apollonius of Tyana is described by Henry More in The Grand Mystery of Godliness: Theological Works 71–119 as “a famous corival” of Christ in the early Christian era, because his prophecies and miracles were strikingly parallel. See 5075 f29v and n below. from this Chapt. 12: I.e. from Rev 12 to 22. (Harry! thy wish was father to thi s Thought); II Henry IV IV V 93 var. horrid calamities…befall the Roman Empire: It was Coleridge’s view that the Babylon…lation represented Imperial Rome; CM Eichhorn Apocal II 35. Rev 14 to 22 describe the dooms of Babylon: the seven last plagues, the victory of Christ, the binding of Satan, the millennium, the lake of fire, and the renewal of the earth after the descent of the holy city. f24 renew the idolatrous Empire: Rev 17, which describes the “whore of Babylon” given power for a short time, after the seven plagues, to make war on the “lamb”. Christ himself descends’. Rev 19. long interval of pure Christianity: The millennium of Rev 20:1–4. a fifth Monarchy: A reference to the vision of Dan 2 and its interpretation of the head of gold, arms and breast of silver, belly and thighs of brass, legs of iron, and toes of iron mingled with clay as representing kingdoms. The fifth, since the toes represent divisions of the fourth, is the rock that smashes the image; for Coleridge identified these monarchies in 5374 f9, and CM John Davison Discourses on Prophecy 519–23. unconverted Nations…& the Last Judgement: A summary of events in Rev 20:7–15. spiritualizing the Milennium into conversion: A common interpretation in Coleridge’s day, as suggested in e.g. G.S.Faber A Dissertation on the Prophecies (3 vols 1814–18) II 481: “Some persons, fond of what they call spiritualizing Scripture, have asserted, that there never will be any literal restoration of the Jews, and that the only restoration which

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they will experience is an admission into the Christian Church”. Also 478–85 and Henry More Theological Works 144, 360. platonizing Cabala: See Lect 10 P Lects (CC) ff448–4 50. purgation of the imperfect…Labourers in the Gospel: Rev 20:4. Let Eichhorn say what he will, of the ταχυ, εν ταχει: Eichhorn Apocal I 5 equated the (AV) “shortly” of Rev I: I with the ταχύ (AV) “quickly” of Rev 22:7, interpreting both as “certainly”. f24v known persuasion…in the Apostolic Age: For NT evidence see e.g. 1 Thess 4:16– 18; Acts 1:11; 2 Tim 4:1, 8; Titus 2:13. old prophets…paraphrases by Jews: Eichhorn NT II 365–6 suggested that the writer used the form of a vision and materials from the OT prophets in order to attract an audience made up largely at first of readers educated in Judaism. The use of OT materials in Revelation was well attested long before Coleridge’s day. many Apocalypses were written: Eichhorn NT II 494–5n referred to supposititious apocalypses by Peter, Paul, Athanasius of Rome, and Athanasius of Alexandria, in Arabic and Syriac versions still extant. He did not attribute any to the Zelotae. Zelotæ: Josephus Wars of the Jews IV iii foll describes this fanatical party and how its resistance to the Romans led to the destruction of Jerusalem in A.D. 70. Σηµειov: “sign”, traditionally a masking symbol for “Messiah”. Eichhorn NT III 96 interpreted the σηµεĩoν of I Cor 1:22 as “the person indicated”, the worldly Messiah whom the Jews expected. f25 Messiah of the Cabbala: Basnage History of the Jews 184–90 described the messiah of the Jewish Cabalists as the mystic ruler of the spirits and souls of the universe by virtue of his having suffered and died and been raised to such a position, and as the sum of the seven Sephiroth—the Splendors, or Spirits. He would reign in the seventh millennium of the world, its Sabbath, according to the Cabalistic interpretations of all things in terms of seven. Messiah of the Zelotæ: I.e. the Messiah described in Maccabees (e.g. I 2:57 and 14:41) and in the Sibylline Oracles Bks 3–5 as a “Holy Ruler” who would militarily drive out Israel’s foes and maintain the “everlasting line of David” until a “faithful prophet” should arise. attribute the work to Cerinthus…Eichhorn has compleatly exploded: Eichhorn NT II 386: (tr) “Cerinthus held Christ to be a mere man, and could he be the author of a book which sets Christ forth throughout as God?” Domitian’s Reign: 81–96 A.D. This was the Patristic view, as described in Eichhorn NT II 121; Eichhorn himself (II 388) placed it in the reign of Vespasian, 69–79 A.D. f25v Justin Martyr…first known Acknowleger of the Work: Eichhorn NT II 397: (tr) “Thus Justin Martyr remains the first to speak with great esteem of the Apocalypse as a work of John, an apostle of Christ [in the Dialogue with Trypho]”. pretended Date…part of the Poem: Rev 1:9. Cf f23v above and cf also LS (CC) 146–7. took the Authors name from the name personated: Rev 1:9; 21:2. under Adrian: The Roman Emperor Hadrian, 117–38 A.D. Ebionite: A Christian sect among the Jews in the first and second centuries, the followers of Peter rather than Paul. Eichhorn NT I 14–77. Error that I share with so many good & wise men: The book of Revelation has been disputed in the canon in all ages of Christian history.

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f26 Love of the Gospel of John…Dreams of Worldly Events & Wonders: Coleridge made similar statements in notes on Eichhorn NT (A) II 469 and (B) II 377: CM II. Luther to reject it…to the last: See 4755 and n. 5070 30.35 inter Theologos: “among Theologians”. a first beginning: See CN III 4418 f11v and n. historical conditio sine quâ non: On the quasi-external revelation as the imperative pre-condition and preparation for an inner revelation, see below 5421 and n. 5071 30.36 concinentium: For Coleridge’s invented Greek word which he translates into Latin meaning “people singing together”, and for his view of the authorship of Homer, see 4832 f61 and n, and CM II under “Homeric Hymns”; see also CM II Eichhorn AT II 250. f27 Logos of the Evangelist…Logos of Philo: Eichhorn NT II 111 pointed out that Philo, like John, saw the Logos as a “son of God”. Coleridge’s annotations on Copy A and Copy B at this point appear in CM II. See on Philo on the Logos, TT (1836) 23 June 1834. Coleridge was convinced from about 1816 onwards that Philo’s views of the Logos coincided with John’s, thus proving that the Arian/Socinian/Unitarian interpretations of John I were incorrect; see below 5256 and n, also SM:LS (CC) 95, C&S (CC) 84 and CL IV 632, 803, 850. Arius and Athanasius differed concerning Christ: See CN III 3968 and 5413 and n; Arius denied the divinity and consubstantiality of Christ which Athanasius resolutely upheld. περι τõυ Xρίστου: “concerning Christ”, as Coleridge translates it. 5072 30.37 doctrine of the Spirit inculcated by Seneca: Tennemann V 155 briefly summarised Seneca on the Spirit, referring to Epistolae morales 65, 71, 122, and others, quoting 95, and at V 162 fn 45 he quoted the famous passage from Epist 41 i (see also 5089 below): “God is near you, he is with you, he is within you. This is what I mean, Lucilius, a holy spirit indwells within us, one who marks our good and bad deeds, and is our guardian. As we treat this spirit so we are treated by it. Indeed no man can be good without the help of God. Can one rise superior to fortune unless God helps him? He it is that gives noble and upright counsel”. Seneca ad Lucilium epistulae morales tr Richard M.Gummere (3 vols LCL 1917–25). (With Seneca’s view that “a good action arises only from a good will” [Epist 95] cf CN I 1705–1716). that of St Pauls in Ephes: Eph 5:1–21 esp v. 9? 3:16? Or is Coleridge referring to the general tenor of this Epistle? Legend…of the apocryphal Correspondences: Eichhorn NT III 540–44 referred to the legend of the acquaintanceship between Seneca and Paul as fostered by Tertullian’s reference (De anima c 20) to Seneca as “often one of us”, to Paul’s acquaintance (Acts 18:12) with Proconsul Gallio (Seneca’s brother), and to a supposed general similarity between Paul’s ethic and Seneca’s. Paul’s correspondence with Seneca is included in Hone’s Apocryphal New Testament: see 5351 and n. f28 Cicero’s clear statements…Virtue…Prudence: See 4939 and n. Tennemann (V 129–34) pointed out that Cicero made virtue and selfinterest two basic aspects of human nature while not necessarily separating the two. Cicero in De qfficiis 15 made prudence one of the four elements that comprise honestum.

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f28v Distinction in Seneca…: Tennemann V 148–51, summarized Seneca Epistolae morales 94 and 95, where he distinguished between “decreta” and “praecepta”, i.e. between “basic principles” and “specific rules”. fine Remark of Epict. (Enchiridion, c. 51): Tennemann V 180 summarized (without quoting) Epictetus Enchiridion c 51: Tr: According to him, the most important and necessary point of philosophy is the application of the precepts—e.g. one should not lie; the second is the proof of the precepts—e.g. why one should not lie. The third, the rules of thought by which those proofs obtain their convincing form, or the investigation of what a proof is, what a consequence is, what is denial, truth, and falsehood. The third is necessary because of the second, the second because of the first. One could remain with the first, as the main goal of philosophy. But usually we reverse the order, remaining with the third and abandoning the first, and consequently we lie, but always with the proofs at hand, that we should not lie. 5073 30.39 Coleridge’s annotated copy of Hacket A Century of Sermons (1675), in the BM, includes fifteen sermons on the Incarnation, twenty-one on the “Tentation”, and seven on the Transfiguration of Christ. After twenty-three pages on the Incarnation Coleridge protests in a MS note against Hacket’s “unwholesome vanities” and “all this superstitious trash about Angels”. In addition to twelve marginal notes on the Incarnation sermons he made one marginal note on the fourteenth Temptation sermon, and one on the fourth sermon on the Transfiguration (449), and a few notes on the Resurrection sermons. At 557 there is a general comment similar to this entry: “Let any competent judge read Hackett’s Life of Archbishop Williams, and then these Sermons—and so measure the stultifying, nugifying effect of the Study of the Fathers, and the prepossession in favor of Patristic Authorities, on the minds of our Church Dignitaries in general, in the reign of Charles I.” The injurious influences, in Coleridge’s view, led to an excessive veneration of the Virgin Mary and undue credulity as to the historicity of the Christopaedia; see below 5075 and n, also CN III 3779 and n. 5074 30.38 Mr Mence: The Rev Samuel Mence (1781–1860) was Master of Cholmeley’s Free Grammar School at Highgate and preacher in the school chapel. my explanation of the Temptation of our Lord: Matt 4:1–11; Mark 1-13; Luke 4:1–3. “With regard to the Temptation, it seems much more probable to me that it was a Parable related by our Lord on the occasion of the Dispute between the sons of Zebedee.” Coleridge’s marginal note on Eichhorn NT (A) I 452. See also a marginal note on John Hacket A Century of Sermons 449 in CM II. the Transfiguration: In Matt 17:1–13, Mark 9:1–13, Luke 9:28–36, Moses and Elijah appear beside Jesus. Coleridge’s difficulty was with the literal acceptance of the Transfiguration for which he wished to substitute a more imaginative interpretation, as above for the Temptation and for the virgin birth in 5075. Inspiration Revelation:: Πνευµα: Λογος: Inspiration is to Revelation as Spirit is to Word; for Coleridge’s use of these signs see e.g., 5197, 4649. For his symbols see App A.

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5075 30.40 The entry presents some of Coleridge’s objections to the acceptance of the birth stories in Matt 1–2 and Luke 1–2; see e.g. 5240 and n. only Article of the Universal Church endangered: I.e. “born of the Virgin Mary”. the higher Critique: Eichhorn AT I vi coined the term as meaning the examination of the authenticity and historicity of the biblical documents, as distinguished from a study of the text per se (the lower criticism); see 5334n. f29v The Apocalypse…: See 5069. I must procure Hermas, the Shepherd: Coleridge obtained the work in Hone’s The Apocryphal New Testament (1821) see 5351 and n; also TT 3 Jan 1834. so early universality of the Belief…: I.e. in the first and second centuries, as seen in creed-like passages in Ignatius, Justin Martyr, Tertullian, and Origen. silence…of the N.T.writers: The birth story is mentioned nowhere in the NT except in Matt and Luke; even Luke 2:27, 33, 41, 43, and 48 have often been read as implying a human paternity of Jesus. M.versus L.: Matt and Luke are at variance with each other in the genealogy of Jesus as well as in some of the details of the birth story. Charlemagne…the very early date: Coleridge here began to think of parallels in legends and romances to the NT stories of the Conception & Birth of our Lord, beginning with Charlemagne, whose secretary, Turpin, archbishop of Rheims, is often mentioned by Ariosto in Orlando Furioso as a source of information, although neither the Life attributed to Turpin nor Orlando Furioso refers to stories about Charlemagne’s birth. Coleridge goes on to Merlin in Geoffrey of Monmouth (1100–1154) Historia regum Britanniae VI 18; Alexander the Great and Plutarch’s suggestion in his “Life of Alexander” that Jupiter was Alexander’s father; Plato (see 5240 f29 and n), whose nephew Speusippus recorded his miraculous conception, as reported by Diogenes Laertius (III 2) claiming that Plato was the son of Apollo; Pythagoras, another son of Apollo, rather than Plotinus, in Porphyry’s Life of Pythagoras; Apollonius of Tyana in Philostratus’ Life (see above 5069 f23v and n); and lastly the story of the birth of Hercules (Heracles) to Alcmena by Jupiter, who took the place of her husband Amphitryon. The last was indeed of very early date, appearing first in the Shield of Heracles, a poem in the Hesiodic corpus (c 580–70 B.C.); see above 4895 and n. the Verse in Isaiah: Isa 7:14. Marks of the Messiah: Eichhorn NT I 484 conjectured that a book giving the characteristics of the Messiah drawn from the ancient prophets must have existed prior to the gospel according to Matthew. Cf a letter to William Hart Coleridge of 16 Jan 1818 discussing a plan to treat the subject. CL IV 811. f30 War-Ode in Joshua converted into history: Eichhorn AT I 404–5 and n suggested that Joshua 10:12–14, containing the famous command for the sun to stand still, was a later poetic interpolation from the Book of Jasher and is the beginning of Joshua’s victory song, sung by Israel after the battle; see 4897. words that dropt from Mary herself…: Coleridge wrote in a marginal note dated Jan 1826 on Schleiermacher’s Essay on the Gospel of St. Luke (1825) tr C.Thirlwall 35–7 that he had amused himself “with imaginings of this sort” thirty years earlier. John with whom she resided: At Ephesus, according to tradition. if she had any as the Gospel seems to imply: Luke 2:7 and 8:19.

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absentibus forsitan σηµειoις παρθενικοις τoις νοµιµοις: “at the absence, perhaps, of the normal signs of virginity”. by J.: Joseph. f30v honest Gossip Papias: Eusebius Ecclesiastical History Bk III Chap 39 describes Papias’ diligent and often erroneous collection of memoirs and information concerning the Apostles. No mention is made of his having found anything about Mary’s family. last & greatest Evangelist: I.e. John, Coleridge’s favourite; cf 5069n. The Son of the living God: found only in John 6:39; the spiritual explication is doubtless a reference to John 1:1–14. Tertullian’s Idiotæ: See CN III 3675 and 5060 and nn. 5076 30.41 The entry represents a continuation of Coleridge’s speculations, begun much earlier, regarding the nature of evil and the problem of its expulsion from the universe if it exists as a necessary involute of good; see CN III 4418 and above, 4554, 4998 and nn. in potentiâ…in Actu: “in potential”, “in actuality”; cf 5143. God is a consuming Fire: Heb 12:29. f31 Eτερóτης: Otherness; see 5078 f43v. f31v Lie & the Father of Lies from the beginning: John 8:44 var. the dark Fire: Cf Milton Paradise Lost II 40, “black fire”. f32 Prince of the Air: Eph 2:2. Pioneer: In the military sense, sapper. the Mosaic Darkness: See CN III 4418. The Chaos of Gen 1:2, out of which God separated light from darkness as the first and basic reciprocities forming the ordering in Creation. Forma Formarum: “Form of Forms”. pledge that no evil thing shall be: Nah 1:9. Cf Ps 37:10; Eph 2:6, 7; Rev 21:1. 5077 30.42 Although in theme a continuation of 5076 this entry shows a distinct change of ink and pen. quod effari haud licitum est: “what it is not lawful to say aloud”. f32v Jonathan Edwards’ notorious Tract…: The Eternity of Hell Torments (1788). Leibnitzian…Theodicee: See CN II 1993n. Edwards’ Book on Necessity: Coleridge’s copy of Jonathan Edwards A Careful and strict Inquiry into the modern prevailing notions of that Freedom of the Will, which is supposed to be essential to Moral Agency 5th ed 1790 is in VCL. In AR 153–4 Coleridge condemned Edwards’s concept of the will as “absolutely passive”. See also C&S (CC) 17. my last proposition: I.e. the last sentence off 5076. set forth by Moses…: Gen 1:2–28, which gives the account of the Creation up to God’s placing man in dominion over the lesser creation. Note Coleridge’s italicizing of the second Verse; he considered Gen 1:1 to be the account of the antecedent step of rendering the Chaos into the Prothetic order from which Light and Darkness sprang. See CN III 4418 ff11v–12. f33 A and Ωµεγα: “Alpha and Omega,” the beginning and the ending; Rev 1:8, I:II, 21:6, 22.13. Dark Fire: See 5076n above. of the Generations of God: Gen 2:4.

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περιχωρησις: “intercirculation/interpenetration”. See CN III 4359 and n. Eternity calleth…for ever and ever: Rev 19:1–6. 5078 30.43 This so controverted Article: I.e. Article II of the Articles of Religion, “Of the Word or Son of God, which was made very Man”. God All in All: 1 Cor 15:28. be longer comprehensive: Coleridge has apparently omitted the word no: “be no longer comprehensive”. Idea Idearum: “Idea of Ideas”, as in 4524, 4901 and nn. Eterotès: “otherness”; as in 5076 above in Greek. Nous: “Mind”. Sabaoth: “Lord of hosts”; Isa 5:9; 10:22; Rom 9:29; Jas 5:4. f34 epoch of Probation: From the original Chaos to the final destruction of evil? See 4554 and n, and Rev 22:11–13. “WHO is from the bosom of the Father”; to mean “the I AM" Coleridge is varying the Greek of John 1:18; for his use of from Ex 3:13 in the Septuagint as the term for God see 4523, 4671, 4901, 5256 and nn. ων εν τοις κολποις του πατρος: “who is in the bosoms of the Father”. John I: 18 has for

Coleridge appears to be sharpening the distinction between “into”

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blurred in NT Greek usage. “in” das Böse: “the Evil”. το πονηρον: “that which is evil”; Luke 6:45. ο πονηρος: “the evil one”; Matt 13:19; John 17:15. hypostasised Evil: See 4554 and n. ĸαĸoδαιµoνες: “evil spirits”; see f36 below. Not in NT. Intersilentium: Not in OED; “silence between”; Coleridge was referring to the period between the date of the last book of the OT to be written (Daniel?), and the time of Christ. f34v become the popular faith…: For Coleridge’s view on how a belief in devils passed over into the popular language of the day, see 4690 and n. Basnage History of the Jews (4709) 310–4 “Of Demons” describes the rise of the belief in demons in Judaism after the Captivity; the point is also made in Hugh Farmer An Essay on the Demoniacs of the New Testament (1775) 313–16. the doctrine of Resurrection to retributive Justice’. Coleridge had much material available on this subject e.g. Eichhorn, Basnage, Pearson, and Herder; see below 5334, 5336. Our Lord repeats the words: John 5:28–9; see CN V 35.12 and n. f35 Devil and Devils are spoken of anthropomorphously: E.g. Matt 9:32–5; Mark 7:25–30; Luke 8:26–36; 9:37–40. exception…in one of Paul’s Epistles: Probably 2 Cor 11:14. Rising and Setting of the Sun: E.g. Josh 10:12; 2 Ki 20:9; Job 9:7; Isa 60:20; Matt 5:45; Eph 4:26. f35v πνευµα and λογος: “spirit” and “word”; see 4870 and n. f36 Church could discover no term…not still more imperfecf. Jeremy Taylor Polemical Discourses (1674) 243, “Of the Real Presence”:

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…Because when the Church for the understanding of this secret of the holy Trinity hath taken words from Metaphysical learning, as person, hypostasis, consubstantiality, and such like, the words of themselves were apt to change their signification, and to put on the sense of the present School. But the Church was forc’d to use such words as she had, the highest, the nearest, the most separate and mysterious. See also Richard Field Of the Church (CN III 4191) 142. Divines as equally Orthodox and learned have felt…: Pearson An Exposition of the Creed 307–9 and Jeremy Taylor Polemical Discourses 243 admit that many passages of Scripture regarding the Holy Ghost do not seem to refer to a person and are thus equivocal; they both argue that the passages must be seen as philosophically implying personality. passage in the Acts: Act 19:1–7 on John the Baptist’s disciples who had not heard of the Holy Ghost. may be otherwise interpreted: I.e. than as proving the existence of the third Person of the Trinity. Baptismal Institution in Matthew. Matt 28:19. doubt among the Learned…age of this Text: Eichhorn NT I 105 wrote that the text was not known to Justin Martyr, who used a different baptismal formula. f36v distinction between the begetting…Proceeding: I.e. following the Council of Constantinople, A.D. 381; see 4907n. Sancta Sophia: “Holy Wisdom”; the Greek Patristic term for the Holy Ghost, that for Christ being the Logos. Cf Eichhorn NT II 170 foll; see also 4870, 5172 and nn. “thrice holy Wisdom”. f377 frequent sequence of a substantive in the genitive case: As the “spirit of God” which appears fifteen times in NT. supposed in several passages of the New Testament: E.g. I Cor 10:20; Jas 2:19; Jude 6; Rev 20:10–all of which speak of devils as personal beings. 5079 30.44 Pneuma: Tennemann VI 218 says that we cannot find in Plotinus and Porphyry any certain trace of the belief so much in evidence among the later neoplatonists of a spirit-body accompanying every soul although Porphyry mentions a certain “πνευµα, oder LuftKörper” to which the souls of the demons are tied; in VI 224 he wrote: Tr: The evil demons alter their forms and figures. The spirit (pneuma) is something corporeal, subject to pain and dissoluble; in so far as it is bound together by the soul, it can exist for a long time, without being immortal. It is reasonable to assume that there is continuous excretion from this body, and that it is nourished. The passage was from Porphyry “On Abstinence from Animal Food”, a work which appeared in Thomas Taylor’s English translation of Porphyry Select Works (1823) 76–7. “in potentiality”. µεσον τι: “something in between”, as Coleridge has it.

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in re: “as a thing”. Cartesian Platonists (H.More): Cf Coleridge’s association of Descartes and Henry More on this subject in Lect 13 P Lects (CC) ff634–6. Coleridge was with Webster and against More on the materiality of spirits. Stahlians: Followers of G.E.Stahl (1660–1734); on Stahl’s “error in deriving the phenomena of life from the unconscious action of the rational soul” see TL 34; Stahl was opposed by the celebrated anatomist Friedrich Hoffmann, who stated at length his differences with Stahl. See also 5341 and n. Plattner: I.e. Ernst Platner (1744–1818), another physiologist with an interest in psychological and aesthetic links with his subject, whose Anthropologie für Aerzte und Weltweise (1772) Coleridge admired. CL IV 613. See also 5094n. Bonnet: Charles Bonnet (1720–93), Swiss naturalist and philosopher whose Palingénésie philosophique (1769–70) argued that animal life is continued and perfected in a future existence. Body actual real Body: Cf 5143, CN V 26.76 and nn. For Coleridge’s symbols see App A. Electric Fluid: A popular concept of the time, attacked by Coleridge, e.g. in a note on Carl A.F.Kluge Versuch einer Darstellung des animalischen Magnetismus als Heilmittel (Berlin 1815) §§ 7, 8; see 4908n. Here he is equating Porphyry’s half-corporeal spiritbodies with the electric fluid of contemporary scientists, about as real, he suggests, as Porphyry’s caterpillar cast-off skins, and the inert residue of Daemon-Souls. 5080 30.45 Playing with “love of”—and various Greek roots, Coleridge applies systematically words familiar (2 and 4) or invented, (1, 3, and 5), to various Pursuits. See also other similar terms in 5094 f104v. 1. Philæsthesy: “love of the aesthetic”, or of sense perception. 2. Philology: “love of logic”, using λóγος as the Understanding (i.e. not philology in the modern sense, or the theological sense) but the Aristotelean. Cf Logic (CC) 33–5 and e.g. 5078 above where logos and nous are discussed in theological terms; see also 5132 below. 3. Philonöy: “love of the mind” or the nous, reason. OED attributes to Coleridge (1804) Philonoists, in a letter to R.Sharp: “Philologists, Philonoists, Phisiophilists, keen hunters after knowledge and Science”. CL II 1032. The application is to Zeno the Stoic, not the pre-Socratic philosopher. Again cf Logic (CC) 32–5 and 5078. 4. PHILOSOPHY—Plato: “love of wisdom”, true philosophy. Cf Op Max (MS) II ff193v–194: “[Philosophy] supposes the Will & therefore the whole man collectively while [Philology] excludes the Will & refers only to a part of our nature namely the human intelligence; that only which unites the speculative and the practical subordinating the former to the latter can be rightfully called a Philosophy”. 5. Philokrisy. “love of criticism”, as in the Critical Philosophy of Kant; Coleridge naturally here used Weights & Measures, a kind of metaphor from trade and practical life, for which Kant had a predilection. Or was Coleridge thinking of Wis 11.20; see below 5406 f93 and n. 5081 30.46 The entry continues from 5079 30.44. Coleridge was evidently still drawing on Tennemann VI 203–47, the chapter on “Porphyry”. Possibly he also had at hand Iamblichus De mysteriis, long known to him in Ficino’s Latin translation ([Geneva]

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1607), which included, with other works, extracts from Porphyry’s De abstinentia (see CN III 3935n). f38 Plotinus…Genius, and Capaciousness: Among many enthusiastic references, see Lect 7 P Lects (CC) ff330–336. Coleridge repeatedly in his annotations defended Plotinus against Tennemann. Tennemann paid tribute to Plotinus’ genius, imagination, and powers of reasoning and concentration, but in Coleridge’s view failed to comprehend adequately the intuition of transcendent reality—by both Plato and Plotinus. See CN II 2447 and n. setting up a Religion against Christianity: I.e. Neoplatonism; see Lect 7 P Lects (CC) ff321–324 and n 26, where Coleridge posed Neoplatonism as a “more dangerous rival of Christianity” than the Stoic beliefs; Tennemann VI 10–11 described Neoplatonism as building a systematic philosophy on the foundations of paganism in order to save the old beliefs from encroaching Christianity. On Porphyry’s attacks on Christianity see below. Distinctities in the Unity…purgation as by Fire: On Distinctities in the Unity see esp Ennead V 3 and VI 7. Whether Coleridge was drawing on Plotinus directly here, (cf 4910 f73 and n) or Tennemann (VI 157 foll) and Iamblichus and Porphyry is not clear—quite possibly on all. Thomas Taylor had recently translated Iamblichus On the Mysteries (1821). According to Neoplatonic thought, the immutable, unknowable, transcendent One, was the source and being of all things. Intellect (Nous), Soul, individuality, matter, i.e. individualized existence, flowed out from this (apostasis), dwelt in temporal, mutable form and from the lowest level (metastasis), returned (anastasis) to the One, and had ultimate rest (stasis) again in the One, the process being completed by a kind of purification by the “heavenly fire”. On these terms see CN III 4449 ff28–29v; απóστασις and στάσις appear occasionally in Plotinus. explanation of Evil…: In Ennead I 8 summarized in Tennemann VI 141–53. The Neoplatonic notion of evil was that it was a negation of existence, formlessness, matter, and that it increased with distance from the One. f38v evil Dæmons…no Revelation was given: I.e. in the Christian system; see 5078 f34v. Porphyry’s…own Theosophy: Tennemann (VI 222–47) described this theosophy as an attempt to save paganism from Christianity, through “divine authority”, “revelations”, “oracles”, and “transmission of sacred books”, though he pointed out (VI 242–3) that Porphyry’s scepticism in the Letter to Anebo seemed inconsistent with this attempt. Porphyry’s attack on the Christian belief: Porphyry’s work Against the Christians survived only in the fragments quoted mainly by Christians attacking it. Tennemann VI 227 refers to it but does not quote from it. The principal collection of these fragments Coleridge could have seen in Nathaniel Lardner A Large Collection of Ancient Jewish and Heathen Testimonies to the Truth of the Christian Religion: Works (11 vols 1788) VIII. Dissonances in the (supposed) Sacred Books…Hermes, Zoroaster, Pythagoras: Not mentioned specifically by Tennemann as such. Coleridge may have in mind Porphyry’s On the Philosophy to be derived from Oracles quoted and answered by Eusebius Pamphilii in Evangelica praeparatio IV 7–23, V 1–16, and VI 1–6. Porphyry held that the Egyptian, Greek, and Chaldean oracles were symbols of underlying realities, with outward differences but an inner harmony. Similar passages appear in De abstinentia, translated by Thomas Taylor and included in his Select Works of Porphyry (1823).

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In the latter…detection of contradictions…famous men of past ages: I.e. in Porphyry’s attacks on Christianity Tennemann (VI 227–8) wrote: Tr: How vastly different he appears in his writings against the Christians, even judged by the few fragments of them remaining in some of the Church Fathers. He did not consider the Old and New Testaments given of God but written by men, for contradictions appear in them which could not have come from the source of all truth and because the teachers of Christianity fought among themselves and rebuked each other; he set great store by the validity of the chain of reasoning in the thought of others, and yet he did not himself follow this maxim; he would not allow prophecy any worth but held it to be tales of real events, notwithstanding the fact that he asserted that demons, good as well as evil, worked on the minds of men and prophesied future things. ex. gr. Daniel by a Poet of the age of Antiochus, Epiphanes: For Coleridge’s view of the authorship and date of Daniel see 5287 and n. Porphyry’s views on Daniel as given by Jerome—Opera Omnia (11 vols Frankfurt 1684) V 481–2 “In librum commentariorum Danielis”—appear in Lardner Works (op cit above) VIII 184–5. But Eichhorn also, AT III 348, refers to Porphyry as dating Daniel in the reign of Antiochus Epiphanes. Porphyry’s acute and enlightened Remarks on Magic: Cf Tennemann VI 228: Tr: Really, in this entire teaching Porphyry is inconsistent. At one time he describes the absurdities on which magic rests so illuminatingly, so forcefully, that one has to admire the brilliant intelligence of the man and can expect nothing else but that he will treat the entire subject as a mere invention of superstition and sophistry of the mind. But cf a few pages later Tennemann VI 234 (tr): Proof that the cause of mantic soothsaying lies in a certain derangement of the understanding is offered by their madness and aberration into sickness, by their fasts and fantasies arising from the flow of certain juices in their bodies. The intermediary condition, where they are not wholly in their right mind nor yet entirely beside themselves, produced the fancies artificially by magic. See also Tennemann VI 236. f39 letter to the Egyptian Priest, Anebo: The letter is extant mainly in quotations in Iamblichus De mysteriis, written in reply to it. Thomas Taylor prefixed Thomas Gale’s reconstruction of it to his English translation of Iamblichus On the Mysteries (1821) 1– 16. Tennemann (VI 229–42) quoted and paraphrased the whole letter. Berkeley is not justified: The reference is to Alciphron (see below 5096) in Dialogue 6 § 25:

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But of all the great Men who wrote against Revealed Religion, the greatest without question was that truly great Man Porphyry…He most learnedly confuted the Scriptures, shew’d the Absurdity of the Mosaic Accounts, undermined and exposed the Prophecies, and ridiculed allegorical Interpretations… Crito: Porphyry, I grant, was a thorough Infidel, though he appears by no means to have been incredulous. It seems he had a great Opinion of Wizards and Necromancers, and believed the Mysteries, Miracles, and Prophecies of Theurgists and Ægyptian Priests. He was far from being an Enemy to obscure Jargon, and pretended to extraordinary Extasies. In a word, this great Man appears to have been as unintelligible as a Schoolman, as superstitious as a Monk, and as fanatical as any Quietist or Quaker: and, to complete his character as a Minute Philosopher, he was under strong Temptations to lay violent Hands on himself. We may frame a Notion of this Patriarch of Infidelity, by his judicious Way of thinking upon other Points as well as the Christian Religion. So sagacious was he as to find out, that the Souls of Insects, when separated from their Bodies, become rational: that Dæmons of a thousand Shapes assist in making Philtrums and Charms, whose spiritual Bodies are nourished and fattened by the Streams of Libations and Sacrifices: That the Ghosts of those, who died violent Deaths, use to haunt and appear about their Sepulchres. This same egregious Philosopher Adviseth a wise Man not to eat Flesh, lest the impure Soul of the Brute that was put to violent Death should enter, along with the Flesh, into those who eat it. He adds, as a Matter of Fact confirmed by many Experiments, that those who would insinuate into themselves the Souls of such Animals, as have the Gift of foretelling Things to come, need only eat a principal part, the Heart, for instance, of a Stag or a Mole, and so received the Soul of the Animal, which will prophecy in them like a God…. No Wonder if Men whose Minds were preoccupied by Faith and Tenets of such a peculiar Kind, should be averse from the Reception of the Gospel. Upon the whole, we desire to be excused if we do not pay the same Deference to the Judgment of Men, that appear to us whimsical, superstitious, weak, and visionary, which those impartial Gentlemen do, who admire their Talents, and are proud to tread in their Footsteps. Alciphron (2nd ed 1732) II 95–7 Warburton: See CN II 2729n, 2440 and n, III 3802n, 3805–3808 and nn, 3813n, 4322n. Horseley [Horsley]: See CN I 53n; II 2444–2448 and nn. Grotius: See CN III 3911 f61 and n. Huet: Pierre Daniel (1630–1721), French Jesuit Bishop, and polymath, the author of Demonstratio evangelica (6th ed Frankfurt 1772). Animal Magnetism: See 4908 and n. Plotinus:Porphyry & c::Schelling:Mesmerism: Coleridge’s use of this formula elsewhere suggests the interpretation here—Plotinus is to Porphyry as Schelling is to

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Mesmerism, i.e. these philosophers represent a drifting of philosophy towards magic, fantasy, and credulity, a similar pattern being visible from the Natur-philosophie to the extinction of all Philosophy? f39v Prince Hohenlohe: Alexander Leopold France Emmerich, Prince Hohenlohe (1794–1849), German faith-healer, was about this time the subject of an article in Ed Rev XXXIX (Oct 1823) 54–66. In the same letter…: I.e. to Anebo referred to above, Tennemann (VI 240) gives the passage in German with but one Greek word: “I am still doubtful whether man’s own genius [Genius] is not one of his faculties, namely his intellect and therefore he is happy (ευδαιµων) who has a wise intellect” [i.e. who has a good daemon or genius]. Porphyry’s own words [quoted by Tennemann VI 233n still from the letter to Anebo]: I.e. (referring to soothsaying): “that a mixed form of subsistence is produced partly from our soul and partly from divine inspiration from without”. 5082 30.47 Burnet’s Reform. Vol. II. Preface, p. 10: Coleridge annotated the Dublin folio edition (2 vols 1730–31) one of his notes being dated 28 Dec 1823; see CM I under Burnet for his comments on Pts I and II. There was a third supplementary volume in 1733. In this Preface Burnet discussed how “in the times of Popery the People were kept in such profound Ignorance that they, knowing nothing of Religion beyond the outward Forms and Pageantry…were inclined to hear Preachers of any sort…! But though there were then very Learned and Zealous Divines…yet still the greater part of the Clergy was very Ignorant…. So that the greatest part of the Clergy, were such as had been formerly Monks or Friers, very ignorant for most part, and generally addicted to their former Superstition, though otherwise Men that would comply with any thing rather than forfeit their Livings”. II x-xi. f40 τα κυριακα: (Neuter plural adjective from κύριος, Lord) “the things of the Lord”, from which are derived “kirk”, and “church”. the Ecclesia; the εκκαλουµενοι: “those who have been called out”; see 5039 and n. Enclesia: Not in OED. The two terms, Ecclesia and Enclesia, used together also in 5263 and 5398, are distinguished in a letter of c 16 May 1825 as “the church as an institution of Christ and as a Constituent Estate of the State Ecclesia Enclesia” CL V 455. The words provided a central distinction in C&S, the working out of which can be seen in marginal notes on Skelton (see 5214 and n) and Hooker, on which see C&S (CC) 45 and n I, 198–9. 5083 30.48 Again an entry taking off from Burnet (in a passage dealing with controversy over Henry VIII’s divorce) History of the Reformation (see 5082 and n) II Pt II Bk ii 63–85, especially 78: …But as there are some Moral Precepts, which have that natural evidence in them, that all Men must discern it, so there are others, that are drawn from publick inconvenience and dishonesty, which are also parts of the Law of Nature: These Prohibitions are not of the first, but of the second sort, since the Immorality of them appears in this, that the Familiarities and Freedoms among near Relations are such, that if an horror were not struck in men at conjunctures in these degrees, Families would be much defiled. This is the Foundation of the Prohibitions of Marriages in these degrees: Therefore it is not strange if men did not apprehend it, before

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God made a Law concerning it. Therefore all examples before the Law, show only the thing is not so evident, at [sic] to be easily collected by the light of Nature. Oldest Cottle-Mem. Book: I.e. N21; see CN I N21 Gen N and CN I 1637. 5084 30.49 Majestas populi: “Majesty”, or according to Coleridge’s etymology, “majority of the people”. f40v Henry’s Harυest: Henry VIII’s accumulation from the suppression of the monasteries. Thanes carries an overtone of ambitious rivalry even to the point of a threat to the royal power. Reformators: Not in OED. Coleridge combining Latin and English? Ecclesiæ Latinœ: “of the Latin Church”. a very weak King: Charles I. a Bigot for his Prime Minister (Laud): See 5042, also 4991, 5009, 5202 and nn. Both Samson & the Philistines: Puritanism and the Laudite party in the church? digged up alive out of the ruins: Like St Columba’s St Oran on Iona? See 5031. reading…a Liturgy &…a Sermon: for Coleridge’s antipathy to read sermons, see CN III 4249 and below, 5240 and nn; also a MS note on Luther’s Table Talk quoted in Inq Sp § 305. f41 “a church or a Unity of Brothers called out”; see 5082 and n. 5085 30.50 Corpus ecclesiasticum, or Ecclesiarum Unitas: “an ecclesiastical Body”, or “a Unity of churches”. Burnet’s Preface, p. 10–12, History of Refn Vol. II.: See 5082 and n; Burnet’s exposition of…the Pastoral Charge begins on p ix of the capital Preface preceding the quotation in 5082. …The Pastoral Charge is now looked on by too many, rather as a device only for instructing People, to which they may submit as much as they think fit, than as a Care of Souls, as indeed it is: And it is not to be denied but the practice of not a few of us of the Clergy, has confirmed the People in this mistake, who consider our Function as a Method of living, by performing Divine Offices, and making Sermons, rather than as a watching over the Souls of the Flocks committed to us, visiting the Sick, reproving scandalous Persons, reconciling differences, and being strict at least in governing the Poor, whose necessities will oblige them to submit to any good Rules we shall set them for the better conduct of their Lives. In these things does the Pastoral Care chiefly consist, and not only in the bare performing of Offices, or pronouncing Sermons, which every one almost may learn to do after some tolerable fashion. Elizabeth’s first step, according to Burnet, was in allowing a certain latitude in doctrinal opinions among her clergy; her error was in main-taining in her own hands “the Ancient Government of the Church” (xii), which led to factions fighting for their interests. f41v disruptio ab intrâ: “internal disruption” κοινον ψευδος: “common error”.

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For Coleridge’s interest in the distribution of powers among the royal, judicial, and legislative elements under the constitution, see e.g. CN III Index I under “Blackstone”. Coleridge’s last paragraph refers to the conclusion of Burnet’s Preface (XV): …since that God who is the Author of it is merciful, and full of Compassion, and ready to forgive; and this holy Religion which by his Grace is planted among us is still so dear to him, that if we by our own unworthiness do not render ourselves incapable of so great a Blessing, we may reasonably hope that he will continue that which at first was by so many happy concurring Providences brought in, and was by a continued Series of the same Indulgent care advanc’d by degrees, and at last raised to that Pitch of Perfection which few things attain in this World. 5086 30.51 (Viridescent.): I.e. quoting or paraphrasing or addressing or answering J.H.Green. The entry may usefully be read in conjunction with 5464 below. Individual Life: On Coleridge’s objection to this usage, see 4662. the Infusoria: See 4984 and n. Totum in Singulo: “Whole in a Single One”. Coleridge makes a favourite contrast—chemical Assimilation as opposed to a physical or mechanical accrescence. The last word is attributed by OED in two senses to Coleridge, in SM and LR II 220–21; see SM:LS (CC) 108, and a note on Hamlet I iv: ShC I 25. the Ocularity of certain Animalcula, asserted…by Adams: George Adams (d 1773) in his Micrographia Illustrata, or The Knowledge of the Microscope Explain’d (1746), includes “A Translation of Mr.Joblott’s Observations on the Animalcula”, in which there are references (119) to finding in “an infusion of Pinks” a “little white Worm” with “two black Eyes” Chap XXXIII § VIII. Also (120) ibid § x, “Of an Infusion of Blue-Bottles”: “We have no Reason to doubt, but these minute Animalcules are furnished with Eyes, for two of the same Figure are often seen to approach each other without touching, and then turning with a prodigious Swiftness about their own Center.” Adams occasionally mentioned in passing, animalcules that have neither head nor eyes (129), or only one eye (137), and appears to assume in general the ocularity of animalculae, though he does not use the word. Neither is it in OED. other Microscopians: E.g. Antony van Leeuwenhoek, the father of microbiology, on whom Adams drew? Coleridge referred to his Microsco-pium in a note on Thomas Browne’s Garden of Cyrus; CM I 792. T.Browne. Possibly J.H.Green raised the question asked in this first paragraph, he being particularly interested in optical surgery; see 4984n. Problema…præripere: “A Problem difficult of solution, that the Infusoria should be ahead of the vegetables and Zoophytes in the possession of a power totally denied to them, that of locomotion.” Adams mentioned both vegetable and animal infusoria. motiunculæ: “slight movements”. f43 indiffence: Not in OED. A slip? Coleridge made it several times in MS, not, apparently, in print.

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in actu…conditiones: “in actuality, and a total in potentiality only, (i.e. a monad not essentially but accidentally and conditionally and therefore a monad only so long as the conditions last”. Oken’s Wimmel, Flimmel, his Mihila: See 4813, 4984 and nn; in his Zoologie: Naturgeschichte V 12–56 Oken discussed primitive life, “Samenthiere”, “Infusorien”, “Schleimbläschen”, under the general order of “Mile” with the following classes: Irdmile (earth mils): Wimmelwimmel, Rudelwimmel, Flimmelwimmel, Franselwimmel. Wassermile (water mils): Wimmelrudel [etc] Luftmile (air mils): Wimmelflimmel [etc] Lichtmile (light mils): Wimmelfansel [etc] Coleridge criticized these coinages in a lively note on a back flyleaf. Here he mocks Oken’s Mile as Mihila or Paulo Plusquam Nihila, “little more than Nothings”. Auseinander: Presumably here the separated, the separata; Coleridge liked to play with the adverb auseinander, “from one another”, as in 4577, 4887, and 5115. couthly: The OED says “rare” in some uses, “obsolete” in others, and calls it “a pseudo-archaism” for the opposite of “uncouthly”. It gives a reference to such a use by William Taylor Mon Mag (1816). the idea of the Indifference of Space and Time: See below f44. f43v non separata…the “not actually separate but separable…the partibles”; cf Coleridge’s earlier cogitabilia as contrasted with cogitata in CN III 3881. Genera generalissima: “the highest Genera”; cf CN III 4445. pentadic or quinquarticular Dialectic: Coleridge equates the two adjectives, either disregarding the special meaning of the second or playing with a new use for the word usually reserved for a relationship to the five points of Arminian belief condemned by the Calvinists at the Synod of Dort in 1618 (see CM II 913). Logic of Trichotomy: See 4784, 5143 and nn. a quid pro quo—i.e. a partibilia pro partibus: “a substitution, i.e. partibles for parts”. On quid pro quo as a type of fallacy, see below 5110. The P.S. appears to be Coleridge’s own Latin: “Time in the singular not apart from Space, or Time under the form of Space”. Spatia in numero plurari [plurali]…: “Spaces in the plural number not apart from Time, or it is Space under the form of Time”. Coinstantaneitas…: “Coinstantaneity=Space (with) negation of anticipated or imagined Time. For it must be posited, for it to be denied—therefore it is posited in the imagination only. Therefore, coinstantaneity is always and of necessity intuitive—on reflexion it ceases to be so and becomes a successive plurality. This very Plurality could not exist however except through antecedent Time—I mean exist subjectively, or be perceived.” AGnized…recognized: Coleridge indulging his taste for prefixes and word play on cognize, perhaps out of awareness of the German kennen and anerkennen. 5087 30.52 D[uns] Scotus: Tennemann VIII 759–69, criticizes and summarizes Scotus’s arguments for the existence of a final cause, God, and at one point (765) says,

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less clearly than Coleridge, that Scotus’s logic seems to prove the contrary. All Scotus’s proofs seem to be identifiable in Tennemann’s quotation at VIII 765–6 fn from Scotus De Sententiis I dist 292: Quia omne per se efficiens agit propter finem, et prius efficiens agit propter finem priorem, ergo primum efficiens agit propter ultimum finem. Sed propter nihil aliud a se principaliter et ultimate agit, quia nihil aliud a se potest esse finis ejus, ergo agit propter se sicut propter ultimum finem; ergo primum efficiens est ultimus finis…. Primum efficiens non est univocum respectu illarum naturarum effectarum, sed aequivocum, ergo eminentius et nobilius eis: ergo primum efficiens est eminentissimum. Tr: Because every efficient cause-in-itself acts towards an end, and a higher efficient cause towards a higher end, therefore the first efficient cause acts towards the ultimate end. But it acts principally and ultimately towards nothing but itself, because nothing but itself can be its end, therefore it acts towards itself in its ultimate end; therefore the first cause is the final end…. The first cause is not of the same essence [as Coleridge puts it, having no measure or relation] in respect of those natures which are its effects, but of a different essence and therefore more perfect and more noble; therefore the first cause is most perfect. his full confession…can be proved: Tennemann VIII 779 quoting Theorem XIV; Justice and Goodness appear to be Coleridge’s addition. f45 Occam, speaks out…: Coleridge, following Tennemann, proceeds to discuss Occam’s views of the unprovability of [a] The Existence [b] the Unity [c] the Infinity and [d] the Intelligence of God. [a] The Existence of God is an article of Faith: Tennemann VIII 872. a sustaining or conservative Cause: Ibid 877. f45v [b] the Unity of God: Ibid 878. the infinity…of God: Ibid 878–9. the Measure of Infinity as Plato well obserυes: Cf C&S (CC) 168n, which rightly suggests that Plato did not use the phrase but that either Jacobi or Schelling, who so interpret Plato, may be Coleridge’s immediate source here. Cf, however, Plato Laws 716 C, where might be taken to mean “infinite”, and where God is the measure of all things. See also a marginal note on Law’s Behmen in CM I under Böhme Works 31. Intelligence [of God]: Tennemann VIII 879–80. A long note on Duns Scotus written on the fly-leaves of Tennemann VIII, quoted in the notes to Lect 9 P Lects (CC), is helpful to an understanding of this entry. It should be noticed that although we do not know which works of Duns Scotus Coleridge had read, we know he had been attempting to see them from 1801 to 1803— CN I 973A, 1006, 1824—and nn. CM I 254 shows that he had access to De sententiis. See also CL II 681, 746 and 1020. Tennemann’s ample quotations from Duns Scotus and Occam made it possible for Coleridge to quote directly. 5088 30.53 Occam asserts…Idea…producere: Tennemann (VIII 863–4 fn 23) gives Occam’s words referring them to In primum librum sententiarum 35. q. 5: (tr) “An Idea is something known by the effective intellectual Principle, looking at which the Active

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[principle] is able to produce rationally something in real existence.” Tennemann continues his quotation from Occam: Tr: The Idea is not the Divine essence. Ideas are not in God subjectively and really, but they are in Him objectively as something known by Him, therefore the ideas themselves are things themselves producible by God— There are distinct ideas of all creatable things, just as things themselves are distinct from one another. Ideas are of single [things] f46v Scotus was nearer to the truth: Yet cf 5087 f45. in υero et primo Esse: “in true and primary Existence”. aliquid in Esse reali: “something in real Existence”. f47 rerum singularium: “of single things”. res singulares et distinctæ: “things single and distinct”. “The Ideas in God are not his Essence…in themselves”: Coleridge appears to be translating Tennemann (VIII 880 using nearly the same words as above at VIII 863) “Die Ideen in Gott sind nicht sein Wesen, nicht in ihm subjectiv und real, sondern blos objectiv, als Muster der göttlichen Kraft, nach welchen sie dieselben hervorbringt, und daher von allen Dingen an sich verschieden”. See translation above. Tennemann referred in fn 47 880 to Occam I Questiones in quattor libros Sententiarum, dist. 38 (an error for dist. 35, there being no dist. 38) q. I. 5089 30.54 this scheme: Coleridge here appears to continue a discussion already in progress; learned readers seems to suggest a work intended for publication; clearly AR and CIS are possibilities, or was he thinking of “the whole Scheme of the Christian Faith” to have been exhibited and vindicated in the “proportionately larger Work…which I am now preparing for the Press under the title, Assertion of Religion, as necessarily involving Revelation; and of Christianity, as the only Revelation of permanent and universal validity”? AR 152. The conclusion, from And here it will not be impertinent, was used in AR 142. Discursio intellectualis: “intellectual Discourse”. elder Logicians designated the Understanding. See 4831 f57 and n. f48 and here it will not be…: What follows was used again in AR 142. f48v philosophic Apostle…: Paul in I Cor 2:10–16. Ita dico…Deo nemo est: Seneca Epistolae morales XLI 2: “This is what I mean, Lucilius: a holy spirit dwells within us, one who marks our good and bad deeds and is our guardian. As we treat this spirit, so we are treated by it. Indeed, no man can be good without the help of God.” Seneca Ad Lucilium tr Richard M.Gummere (LCL 3 vols 1917–25) I 273. Cf 5072 and n. 5090 3½.69 The entry was already set out near the top of f82v when 5091 overran it. The MS has the appearance of tentativeness and work unfinished; the coinages, cancellations, and some apparent inconsistencies suggest trial and error. On the diagrams, see discussions of the “Compass of Nature” in CN III 4418, 4420 and nn; and in this volume 4555, 5133 f97v and nn. This entry and 5092, which refers to it and therefore must also (like 5091) be subsequent, bear some relation to the discussion of coherence in CN III 4433 (see also ibid 4223, 4225) but the origin of it all is no more absolute here than in those entries.

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There may be some attempt to improve upon the substance and vocabulary of Steffens’s theory of the earth, as may be seen in Coleridge’s marginalia on Steffens’s Beyträge 170– 73, 248–9; also marginalia on his Geognostisch-geologische Aufsätze 229–30, 243, 250. See also 5155 and n. Tellus [“Earth”] is an organic Part of a System: As seen in 4662 and and and TL P 46– 7, 70, and in Coleridge’s critical reading of Steffens’s Beyträge 61; see 4551 and n. a three-fold topo-tetractys: See 5092 below and n. N=Estia: In 4910 f72 above, the Earth is both Rhea—transitory ever a flowing Nature…and Vesta, the eternal Law. The Greek form of the Roman Vesta is Hestia, (in this entry Estia), both words being etymologically connected with words meaning “stand”. Is Estia in this entry the Earth as fixed and stable, as opposed to the fluid Rhea? Is it the fire in the centre of the Earth, of the Pythagoreans? Or is it the Pythagorean “central fire” in the universe? This last was based on the concept of Philolaus that all the heavenly bodies revolved in an inclined circle, the earth e.g. circulating every twentyfour hours around a central point. This theory broke the barrier of the senses, foregoing as it did the concept of the centrality and immobility of the earth: the earth and other heavenly bodies revolved around the universal central fire which could not be seen by human beings because the habitable side of the earth was turned away from it, only the uninhabited western hemisphere towards it. This fire, the “altar” or “hearth” of the universe, was naturally a step away from the concept of a geocentric universe. f83 The real powers would then be: See also the diagram on ƒ84 N.Estia would be Ω, the stable pheroid aspect of Earth. S=Aphestia: “away from Estia”, i.e. its opposite, Y, air. E= Horizon:= “Horizon”/“limit”, i.e. ∆, it binds. W= Apeiros:= “infinite”/“unlimited,” i.e. P, it makes flow. The first and last tetractys are consistent with each other. NM=Estia Prosestia: I.e. “Estia towards Estia”, i.e. M, the midpoint=Estia and Prosestia the approach towards it. M.S.Estia Aphestia: I.e. “Estia away from Estia”, i.e. the departure from Estia. N.E.Estia P.Orizomene: “Estia towards Estia limited”, i.e. by the Horizon. N.W.Estia P.Exorizomene: “Estia towards Estia Unlimited”. S.E. Aphestia Orizomene: “Away from Estia Limited”. S.W. Aphestia Exorizomene: “Away from Estia Unlimited”. Phaetosa and Phæboumene appear to be Coleridgian coinages, perhaps meaning “blazing” and “lit”, “having been set on fire”, the first connected with Phaethon, son of Apollo, the second with Phoebus Apollo, the word forms suggesting the activity and force of the son, the passivity of the parent, the parent the regular driver of the fiery chariot, the son the defiant, destructive driver of it just as the central fire of the Pythagoreans (Hestia) was an invisible focus for the cosmos and a balance to the physical sun. (Phoebus Apollo was the sun god, his chariot the physical sun.) Aphestia Exorizomene Phætosa…Chlorine Gas: Intermediate between South and East (as in the diagram), i.e. between oxygen and azote. Has it shifted? Cf below f83v Azote…contracted by the South Oxygen… =Chlorine Gas.

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Aphestia orizomene Phæboumene Oxygen Gas: East ideally, in the diagram to the NE; Aphestia S.M, verging to the méson tí within the circumference to the SE instead. Is there some confusion here? See 4555 and n. méson tí=µεσον τι=“something in the middle”, i.e. the Equator. all four [compass points or elements] must co-inhere: See CN III 4420 f19v and n. All real elements involve the four ideal powers (NSWE) but in each element one power predominates. Chlorizon: “being greenish”/“pale, tending to chlorine”. Chloros: “green”. ƒ83v Orud…Udor: See 5092 and n. Puriphosphoros: Coleridge’s coinage, “fiery light bearer”. Oριζoµενη: Orizomene above, i.e. “limited” [by the horizon]. Puriphlegethon, his usual spelling of Pyriphlegethon, one of the rivers of hell, “blazing with fire”. f84 Air…Azote: On Azote see 4536 and n. The NS axis, corresponding to carbonazote, is the line of metalleity—from diamond, the maximum of coherence, to nitrogen, positive fluidity; see above 4555 and n, TL 69. Hyphydroguret: I.e. with the minimum of hydrogen. “Light-fire”, Coleridge’s coinage. Pyriphos: “Fire-light”, also Coleridge’s coinage. Oros: “Limit”. Hydōr: the Greek Yδωρ is so admirable to express “the middle” the essential cosmic fluid (cf e.g. the Water in Water of CN III 4420) that Coleridge in his table coins a new word Hydes for water as elemental power in the Quaternion or tetractys. Y (ψιλον): “light or thin υ” (or y); the name of the letter with which [H]ydor (water) begins in Greek. aer tenuis: “thin air”. δεω: “I bind”. Ω (the stable Spheröid): See above f82v. The Greek long O looks like a Spheroid on a base. I flow. P See above 4868 and n on the firmamental and the fluid. 5091 3½.68 This entry was written after 5090 was already on the page. Change the last line may refer to 5090 f82v. There appears to be an odd poetical relation here to the diagram and terms of 5090, with images reminiscent of Time, Real and Imaginary: PW I 420. The fanciful association of innocence with east, hope & wisdom with west, was not developed in any known poem of Coleridge; this entry appears to be an aborted draft. Innocence is contrasted with Wisdom as Start is with Goal, or as the Prœteritum perfectum, “past perfect”, is with the conditional Future; cf WW Intimations of Immortality § V; WPW IV 281.

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head wreathed with a glory: Cf the woodman “winding westward up the glen” who

Sees full before him, gliding without tread, An image with a glory round its head…. Constancy to an Ideal Object lines 26–30: PW I 456. See also CN II 2052 and n. 5092 3½.23 The first line is inserted on f30v between CN I 390 and 391. see p. 26, i.e. 5090 f82v, datable after 1821, which must therefore antedate this entry; see above 5090. Both these entries are clarified to some extent by TL 53–5; see also 5406 and n. Cf with these anagrams on the words βαθυ, “deep”, and υδωρ, “water”, 5090 and n, and CN in 4226 for a similar diagram and related discussion. See also the notes to these entries for the possible link with Steffens. Contractive…Dilative: See CN III 4418 and n; 4555, 4659 and n. But taking the Surface: Whereas the NS axis is the power symbolised by the dimension of length and acts lineally (5406, and TL 87 foll), electricity is the surface power, the EW axis (TL 90); see 4555 f49 and 4929 and nn on this point. The analogy with Yδωρ=Water: Water is the synthesis or indifference of oxygen and hydrogen, which are themselves the east-west elements in the Compass of Nature, corresponding to the polar electrical powers, and thus a surface power. instead of βαθυ take Chrûs: χρυσον==“gold”, for the centre of the Globe. is the standard alchemical symbol for gold, and Coleridge’s symbol for metalleity. The assumed chemical “elements” are symbols of power—The Friend (CC) I 470— in “the Compass of Nature” (4555) is chemically metal (CN and the junction point, III 4418), and centrality for Coleridge is metal; see 4555, and the table of symbols in App A. The additional association of gold with the sun and the sun with the cosmic centre is also present here. 5093 25.95 The first ciphers or whatever the strokes of the dry pen were in making the first marks, are very faint, possibly partly erased. The intention seems rather to conceal than reveal. 5094 25.97 On Logic cf 4763 and the additional references in the n. The Stoic…mean: Coleridge seems to be using Ernst Platner Philosophische Aphorismen (2 vols Leipzig 1793–1800) 115. He annotated this work, and, as is now known, referred to it in CN I 905. See also above 5079 and n. conveniency: “Formerly more frequent than convenience…” OED. Here having the meaning of “fittingness” or “congruity”. Ars et regula…ratiocinandi: “The formal art and rule of reasoning”. Speculative…Eργον: Cf Platner I 14, where he, too, gives only the three Greek words (“Truth and Action”), the rest in German referring to Aristotle Metaphysics II i 5 (993 b): “The object of speculative knowledge is truth, that of practical knowledge is action.” f105 A corner of the f105 leaf was torn out before anything was written on it; Coleridge numbered the pages afterwards. Metaphysica (sensu generalissimo): “Metaphysics (in the most general sense)”.

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κατ' εξοχην: “in the highest sense”. f104v Logic would be subdivided…: Cf Logic (CC) 52 and n. Philalethy: “love of truth”; Philagathy: “love of good”. Not in OED. Cf above 5080 and n. Theosophy, or Religion: Cf 4517 f97 and n. 5095 25.96 The entry was written after 5094 was on ƒI05v and overruns it between its first few lines. These appear to be some general reflexions on the material of 5082, 5084, 5085 and possibly 5202, and a reading of Burnet and other works on the struggles between church and state under the Stuarts. At what date or dates this subject most absorbed Coleridge is not known, but a letter to Hessey 9 Sept 1823 (CL V 299) suggests that the reading of Leighton for AR must have fostered it, or may even have prompted it. See also AR 156. This entry may be later than the others cited above as it seems to point towards C&S. jure divino: “by divine law”. 5096 30.4 This entry is in the hand of John Watson, Gillman’s apprentice. Watson, from about the beginning of 1821 “a House-mate” and a member of Coleridge’s weekly class on logic (CL V 226–7), was frequently and affectionately mentioned in Coleridge’s letters; he died in 1827. Cf 4843, 4989 and nn. The transcript from the second edition of Alciphron: or the Minute Philosopher (2 vols 1732) is from Dialogue 4 on “The Truth of Theism”, §§ 11, 12, between Alciphron and Euphranor. Coleridge’s reason for asking to have this passage copied out may be linked with his attack on Berkeley in 4540, 5081 above and below in 5276 and n. 5097 30.5 De potestate maritali: “On marital authority”. The purpose of this discussion is not obvious, though in 1823 Coleridge may have been thinking about Sara’s engagement to her cousin HNC. That took place in London between 5 Jan and 3 Mar 1823 (CL V 267 and n), the marriage not until 3 Sept 1829. Did Coleridge have some inkling of the engagement? Or was he talking with his friend Allsop who had marital problems? (see below 5164 and n). Or just generally working towards his essay on Marriage or his discussion of marriage in AR 55 and fn? f7v Punctum Identitatis: “Point of Identity”. (N.B. You cannot too early be guarded against…Negative: Is he addressing a specific young person? aliquid correlativum: “a something that is correlative”. f8 St Paul: E.g. Eph 5:22. Overly: OED ascribes the word to Coleridge citing LR IV 140, where it was applied to Baxter in the sense of “overbearing” or “imperious”. See CM I under Baxter Reliquiae Baxterianae Copy B ii 69. f8v H[usband] to the W[ife] f9 punctum Indifferentiae: “point of indifference”. Marriage the great Mystery: I.e. a Sacrament, Coleridge contended; hence his rejection of divorce, theoretically and personally; see his refinement of these views in 5348. f9v Law is too coarse: Was the introduction of the subject here related in any way to Hazlitt’s recent divorce case, the proceedings of which were public from Apr to Aug 1822?

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f10v Mr Martin’s Act of Parliament: Richard Martin (1754–1834) of Galway, in the House of Commons 18 May–22 July 1822, carried through “A Bill to prevent cruel and improper treatment of Cattle”. For Coleridge’s view on women in marriage see also Inq Sp §§ 227–34. 5098 30.1=…I have elsewhere noticed the insufficiency of this sign: See 4545 and n. The remark appears also in an annotation on Kant’s essay Metaphysicæ cum geometria junctæ usus in philosophia naturali: in CM under Kant VS (Copy C) IV 267. The signs here appear, among many others, in notes on Swedenborg De equo albo; see 5102 and n. Cf App A. 5099 30.97 Mon 19 Jan 1824? See 5101, 5106 and nn; also 5110 and n (in which this N 30 is referred to). Coleridge’s feeling for frost and snow and subtle moods of weather would have produced an interesting weather-book; see e.g. CN I 847, 979, 1568, 1784, 1806, 1809, 1811, 1812, 1821, 1836; CN II 2309, 2796, 2817, 2956, 2981, 3001; CN III 3414, 4254; and below, the next two entries. On the Halo mob-cap, see below 5101. 5100 30.98 Tuesday 27 Jan 1824, or the week before? See 5099 n. As 5110 refers to this book being filled 27 Jan, possibly these entries belong to the penultimate week in Jan. 5101 30.99 Thursday 22/29 Jan? See 5099n, and 5102n. 5102 30.100 Tulk (see above 4799 and n) apparently sent to Coleridge for comment his translation of Swedenborg’s An Appendix to the Treatise on the White Horse, either in MS or a printed copy. The Preface of the translation is dated 21 Oct 1823; it was published in 1824. In acknowledging the gift Coleridge wrote, 26 Jan 1824 (CL V 324), “The following hasty note [on] a part at least of the many thoughts that crowd on me in the perusal of Swedenborg's Writings…the beginning of which I must transcribe as I unluckily began it on the second side of a Leaf in my Mem. Book—”. The Mem Book was N 30, f52 of which, i.e. this entry, had to be transcribed on letter paper for Tulk. The next two leaves were simply cut out and sent in continuation of the letter. See CL V 325. Measurements of the notebook and the two leaves in the MS letter in PML confirm this. the Doctrine of Symbols or Correspondences: Tulk’s introduction stresses the importance of studying the principles of correspondency as suggested by Swedenborg (p 18) and of raising it from an art to a science (p 6), without suggesting how this is to be done. See also CL V 325. In a work posthumously published, The Science of Correspondency and other Spiritual Doctrines of Holy Scripture, ed Charles Pooley (1889), Tulk appears to have attempted to meet Coleridge's criticism. In the second paragraph of the Preface (pp ix–x) some phrases may echo Coleridge: We hold that the spiritual doctrines of Christianity, which we have found to be identical with the highest and noblest philosophy, are not discoverable in its literal and obvious text, but only in a certain interior or spiritual sense, which is wholly distinct from that of the letter. The science, which enables us to reach this interior sense, is of a strictly philosophical kind, being founded upon an accurate and intimate acquaintance with the spiritual structure of the human mind, the manner in which its faculties are formed, and are connected with the phenomena of nature.

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The work itself consists of nine chapters describing the Principles of the “Science”, and then the application of these to some of the Psalms and the Lord’s Prayer. 5103 30.101 Arithmetic is founded on three rules: I.e. rather than on the usually cited four—addition, subtraction, multiplication, and division. determinate Intuitions: I.e. axioms. whether Number be a mere Intuitus…or whether it does partake of a Noumenon: See 4679, 5298 f23 and nn. relations…to all other plurarility-faggots: As in 5086 a slip over plurar for plural, but an interesting anticipation of the relativistic numerical systems of the “new mathematics”. Unitarian-Notion: I.e. the denial that one God can be triune; Coleridge’s discussion of numbers here seems never far from theological considerations; cf 5283 and n. ens absoluto simplex: “something/being absolutely uncompounded/without parts”. Strictly speaking 3 is the first number…: The logic of this is seen best in geometry, as Coleridge’s illustration with Pebbles and Limpets shows; it can be seen in arithmetic by the fact that calculations of addition, subtraction, multiplication, and division cannot take place until three items are involved. two Limpets: A slip for two Pebbles. interjacentic: OED gives only an 1854 date for “interjacence”; presumably here Coleridge’s coinage. For a similar word-building from jaceo “I lie”, cf CN III 4456 f34. The remainder of the entry is a consideration of the fact that there may be either four rules or only two, division being a complex or involved subtraction. Coleridge’s terms remind one of his father’s names for cases in his Latin grammar, i.e. more complex than the principles of pedagogy require. 5104 30.102 The entry breaks off in mid-page. On this same subject see 5060 and 5119. 6, 7, and 8th Chapters of Genesis: I.e. the Flood stories. Arkites: I.e. Noah and his family. f50v two sources of the diluvial Water: Gen 7:11 and 12 identify them as “the fountains of the great deep” and the “rain”. Cf Gen 7:18. Waters five miles high…: Gen 7:19–21 states that the waters covered the highest mountains by 15 cubits, or 22 to 26 feet. If the highest mountain is 29,000 feet, the waters would have to be 29,026, or just 14 feet under 5½ miles, a favourite kind of speculation among the literalist interpreters. 5105 30.2 Cf Coleridge’s recommendation to C.A.Tulk on a leaf extracted from this notebook (26 Jan 1824) to consult, in order to understand “Hartley’s scheme” [of interpreting dreams, prophecies, symbols?], “Achmetes, Artemidorus, and the Oneirocritici generally—(I believe they have been edited, the Greek at least, collectively).…” CL V 326. See 5102 and n. The Oneirocritica of Achmet and Artemidorus were published together in Greek, with a Latin translation, and with works on the same subject by Astrampsyches and Nicephorus, in Paris in 1603. On Astrampsyches see above 4690 and n. Artemidorus and Achmet, son of Sereim, wrote centuries apart about the interpretation of dreams under the same title, Oneirocritica, the first c 150–200 AD, the second c 813–833—if the latter was in fact by him; it is sometimes dated as late as 1176. 5106 30.56 Derwent’s arrival from Cambridge: See 4593 and n.

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In his letter of the same date (5102 and 5105 nn) Coleridge wrote of Derwent, “I am under great affliction of mind from the diseased state of mind in relation to his moral & religious System of Thinking (N.b.—not of Action, thank God!) in which I find my second Son—O what a Place of Poisons that University of Cambridge is—Atheism is quite the Ton among the Mathematical Geniuses, Root and Branch Infidelity!—And ‘the arrow flieth in Darkness’” (CL V 327). See also 5113 and n. 5107 30.57 This entry follows 5106 on f49v, with the notebook reversed; the page is numbered, by Coleridge, 38 in this direction and 92 in the other; these entries are upside down in relation to 5108. See 5 108 n. The guilt-ridden reflexions may well have been induced by the conversation with Derwent (5106), but there are many entries revealing this mixture of envy and despair. See e.g. CN I 1248, 1546; CN II 2016, 2063, 2086. in posse: “in potential”. Velle: “Will”. Hoc Age! “Do This”. 5108 30.55 The entry was written after 5107 was already on f49υ from the other end of the notebook; the last sentence here was compressed to avoid it. According to N 29 (5110) the last entry was made in this book 27 Jan 1824, i.e. this entry or 5109; see 5110 n. a Bauer or other eminent Microscopic Experimenter. Franz Andreas Bauer (1758– 1840) was an Austrian who met Joseph Banks in London in 1788 and was through him appointed as artist and microscopist at Kew where he lived for the rest of his life. He worked on pollens, algae, fungi, and the diseases of cereals, doing many beautiful illustrative drawings for botanical, physiological, and other scientific works. Was there also here a sly and punning recollection of a favourite anecdote in CN I 390? Bakers Microscopes left to the R.S.: Henry Baker (1698–1774) wrote on the only collection of microscopes owned by the Royal Society in the early nineteenth century, “An Account of Mr Leeuwenhoek’s Microscopes” Phil Trans (1740) XLI 503–19. Leeuwenhoek’s microscopes were notoriously difficult to use. It seems likely that there is an elision here, either of Coleridge’s thoughts or his words, and that it was these microscopes described by Baker which Davy found impractical. my Remarks in a former Mem. Book: Possibly a reference to CN I 390 cited above, about the present concept of seeing, but perhaps to some entry on Davy and microscopes in a missing notebook. f49v abstraction…a fertigkeit [“readiness”]: For Coleridge on abstraction see 4630 and cf 4657 where he appears to be trying to contrast abstraction and images. A note in the fly-leaves of his copy of Kant’s Logik (Königsberg 1800) is clearer: “Abstractions descend into Images, or total Impressions: but an Idea never passes into an Abstraction and therefore never becomes the equivalent of an Image…. I. and A. are ipso facto diverse…Heterogenes cannot be opposed, the one to the other”. See above 4945n and Logic (CC) 63. The point was philosophically important to him in debating against philosophers as diverse as Locke and Schelling. See also 4538 and n, on abstraction and generalization. Coleridge struggled to analyze Obscurity, having often been accused of it; cf 4676 and n above. 5109 30.58 respective ad ipsum Y: “with respect to Y itself”.

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A. B——W—: I.e. with respect to the whole process lying behind, as from A to W. A=A—: I.e. A as the starting point is the determinant of the entire process. 5110 29.229 A physical peculiarity appears in the notebook in this entry. On the upper left hand (gutter side) of f112v a small piece of paper about 1½×2¼ inches was stuck down while the page was still blank. The entry is written straight across in disregard of it. The scrap had writing on the other side. Possibly an accidental blob from a gluepot fastened it down and it was thought that any attempt to remove it would damage the leaf. The red Mem. Book marked Ramsgate: I.e. N 30; see 5100. This useful memorandum dates all entries in this notebook from here to 29.265 (5189), i.e. all on ff113−119v, as later than 26/27 Jan 1824—with one exception; see 4878 and n. 36 Leaves…I therefore page them anew: This page (f113) had been paginated with the book being used from the other end, as p 229, Coleridge’s pagination being by odd numbers only, in what were then the upper right hand corners, now the lower left. (His first numbering of the pages ran from 1 to 343 throughout the book; these 36 Leaves were pp 229–187.) His new paging went from 1 to 4 but from there was by even numbers only in the upper right corners; it runs to 42 pages, not leaves, and f92 might have been 43, but f91v he did not number as 44 because it was not entirely blank. See 5229 n. Of Kant’s only possible Demonstration: Translating the title of Kant’s essay, “Der einzigmögliche Beweisgrund zur Demonstration des Daseyns Gottes”, Coleridge refers to a long note on Vol II, Mr Greens Copy, one of the three annotated copies of Kant’s VS, where this work appears in Vol II; see CN III 3889n, and Coleridge’s long annotation appearing in CM under Kant, VS (Copy C) II §§ I. 2. 3. Quid pro Quo: A false substitution invalidating a chain of argument. See AR 37 on the importance of detecting it. Also Logic (CC) 217. Regressus ad infinitum: “infinite Regress”. υi Postulati: “by the strength of the Postulate”. In p. 105 K. affirms: The same work is annotated in this page also, where Kant says: Tr: The proof of the existence of God which we give is simply constructed on the fact that something is possible. Accordingly it is a proof which can be inferred absolutely à priori. Neither my existence nor that of other spirits, nor that of the corporeal world is presupposed. Coleridge comments: “Surely, this is but a quibble. If it does not presuppose, it implies my knowledge of my existence, and my existence as proved in the knowledge of it. Possibility has no meaning but in relation to Existence: and Existence has no meaning (nihil noscibile) but by relation to the knowledge.” f112v Causa sciendi…hoc esse: “Cause of knowledge or the cause why I know that this is” or “Cause of existence (or cause why this thing is)". nomen collectitvum: “a collective name”. Numerus Indifferens: “Indeterminate Number”. Numerus Singularis: “Singular Number”. παγκοινον: See 4923 above; “common to all”. “One and all”, a phrase often used by Jacobi and the German pantheists. Berkeley in Siris § 354 attributes a use to Xenophanes. It appears also in Stobaeus, attributed to Melissus and Zeno. Cf McFarland CPT 301–2, 341–2.

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If Kant could have shewn some one eternal Possible…: For Coleridge elsewhere on what he considered a prime defect in Kant’s logic and in his theology, see also 5114 below, and n. 5111 29.230 The Greek letters for op[iu]m are written directly below the first word Oracle; the whole entry is compressed at the foot of the page but The Oracle does appear deliberately to relate opium to Delphi. As the Delphic oracle spoke through the intoxicating υapor rising from a crevice in the rock, then was interpreted by priests, so Coleridge interprets the messages that come to him through the mist of opium, which (unlike those at Delphi) are from a genuine oracle that speaks truly. 5112 29.231 AP 303. “Few die of a broken Heart”: The selfpitying comment was unknowingly glossed a few years later by SH: “Coleridge is gone! He died a most calm & happy death—tho’ he had suffered great pain for some time previous—He was opened— the disease was at his heart”. SH Letters 428. hard and unthinking Prosperity. Cf “the Hard-heartedness of healthy People” noted (in a Wordworth context) very early, in CN I 1825. 5113 29.232 Mem. of the æra of Phil[osophical] Necess[ity]… my true Lehrjahre: I.e. true “years of learning”. This is perhaps Coleridge’s best-balanced statement about the radicalism of his Cambridge and early post-Cambridge years; it is difficult to date his fluctuating views precisely, some of the witnesses, like Thelwall, being as subject to personal bias in these matters as Coleridge himself. See The Friend (CC) II 25–6; also ibid xcviii–ix, I 35, 108, 326, 331, 338 and nn. On necessitarianism as a natural stage psychologically in the maturing of young minds see 4508 and n. The World…not the object: In contrast with D. & his Perverters. Derwent was a Cambridge undergraduate from May 1821 to Jan 1824 at St John’s College. Coleridge’s letters to him are full of anxieties, many of them linked with recollections of his own mistakes (CL V 139–40) and the fear that Derwent was making others also—intellectual vanity, atheism, and in general, worldliness, dress, fast society, summed up as “this accursed Coxcombry” (CL V 191–7). See also CL V 278, 327, 330, 336, 524, where it is clear that the Peruerters were Charles Austin (Jesus College) and Thomas Babington Macaulay (Trinity College). See also 5106 and n, and from another angle 5268. 5114 29.233 Kant’s “Der einzigmögliche Beweisgrund zur Demonstration des Daseyns Gottes” (1769), referred to in 5110, provided a summary of his cosmogony, as described in his Allgemeine Naturgeschichte und Theorie des Himmels (1775), the view that there is one necessary unchanging and eternal Being which is and contains the highest Reality and that this is arguable from the orderliness of nature. La Lande’s Nonsense, of Dead Letter Boxes: Possibly a reference to Joseph Jérôme Lalande’s Theory of nature as random, e.g., in his Réflexions sur les comètes, qui peuυent approcher de la terre (Paris 1773), in which he theorized statistically on the chances of a collision between earth and a comet (cf 5422), thus conflicting sharply with Kant. No reference by Lalande or any other to his Dead Letter Boxes has been traced, but it is easy to believe, e.g. from his two witty supplements to S.Maréchal Dictionnaire des Athées, that somewhere he made a blasphemous bon mot about petitions of the religious to the powers above going to the equivalent of Dead Letter Boxes. Lalande’s “atheism” is described by Coleridge in 5413 as “lifeless”. See also AR 177–8.

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5115 29.234 Abbt’s Essays: Printed with omissions and editorial tinkering in “Omniana 1809–16”: LR I 380–86. Coleridge used Thomas Abbt’s Vermischte Werke edited by Nicolai (6 vols Berlin & Stettin 1768–81), of which two volumes from his set (or Green’s, for they were in Green SC) survive in Princeton University Library; Coleridge’s annotations, appearing in CM I, are negative and impatient. Presumably they were made at an earlier reading, which may have influenced HNC in assigning such an early approximate date to this entry when he included it in LR. There is no other discernible logic behind such a dating; the entry begins low on f112, following two [? 1824] entries (5113 and 5114) which seem to follow 5110 dated 27 Jan 1824. Possibly HNC did not himself see this notebook; there is the pencilled “d” (=“copied”) at the top of many entries, and also here some vague (initials?), which may indicate the transcriber [“EHHC”/E44D?]. They are very faint. If HNC did see N 29, his failure to use some materials in it is difficult to understand. But whatever the explanation, his dating of this entry appears to be wrong. auseinandersetzen: See also 4887 and n. Tom Jones and Sir Charles Grandison. Mem to look for it: Conclusive evidence of an earlier reading. Coleridge could have found the passage in Pt I 141–2 where Abbt describes the “cleverness” of the good heart: Tr: A wisdom whose governess is a good heart, and which alone always attains its end. Among the new writers no-one, methinks, has succeeded as well as Fielding in showing the good heart in a fictitious character and in a sequence of the most natural of actions. Every reader comes to feel such an affection for his Tom Jones that he can neither disown nor abandon him, let the youth forget himself almost as much as he will. If we compare his story with the extract from the early life of Cyrus, we see that the portraits are copied from each other but with the difference that in the one painting humour and the events of a lower estate produce livelier colours than the other. Grandison’s character on the other hand is founded more on benevolence than on the good heart: hence there is something serious about it which holds the readers back & does not open their heart as much as towards the former. Richardson does not in general seem to have succeeded in presenting the character of the good heart. Luther and Calvin? After Abbt’s counterposing of Fielding’s Tom Jones and Richardson’s Grandison, Coleridge looks for parallels. Luther and Calvin do not fit, they being men of fixt conscious Principles (real or apparent) rather than spontaneous goodness of heart, whereas Fielding’s Parson Adams (Joseph Andrews), and his Dr Harrison (Amelia) may be compared good-hearted souls. Laud: See 5042 and n. A G.H. contrast with

as two differing but more or less innocent

the Pharisaic Righteousness: The sign for “opposite to” serves here in (different from) above.

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f111v Principia jam fixa et firmata: “Principles already fixed and firm”; cf the goal of The Friend: (CC) I xxxvii, xciii, 326–36, 439. prematurities: OED cites Coleridge and this entry as printed in LR (see above) for the first use of the word in this sense, thus wrongly assigning an 1812 date to it. LR I 381. “forbidding little children to come thereunto”: Mark 10:14, Luke 18:16. Egotism, and its unhandsome Vizard, Contempt: Cf CN I 904. f111…such Individuals cannot…be said to have a Self: Lacking consciousness of self and its connexions; see 4717 and n, CN III 3593; also in this volume 5276, 5280 and nn. See on Self-insufficiency 4730. a tergo not…are prospectâ: “from behind”…“motivated by a thing seen ahead”. Stoff: The “stuff, material”. f110v Desire of Distinction: See among numerous other statements in the notebooks, CN III 3291 and n for Coleridge’s life-long interest in this subject. f110…sent with broom before…: Shakespeare A Midsummer Night’s Dream V ii 19–20. f109v a Cassius (quote the passage…): Presumably Shakespeare Julius Caesar I ii: “Men at some time are masters of their fates:/The fault, dear Brutus, is not in our stars,/But in ourselves”. The passage inserted at the end of the entry, was put there after 5116 was on the page. 5116 29.235 The problem that Coleridge was here considering has to do with the dates of the documents making up the Flood story of Gen 6 to 9. Eichhorn (AT I 263 foll), like earlier critics, had pointed out that at least two documents are conflated, one of which has the animals enter the ark by sevens and the other by pairs, male and female of the clean and unclean. Cf 4667 and n. The distinction between clean and unclean, however, was not made in the Law until after the Exodus (Lev I I). Noah…Proto-parent: Coleridge here connects the name Noah with the Greek for “nine”, and the Latin for “nine” and “new”; there is no such etymological connexion and Noah in Hebrew means “comforter”. Noah was the new Proto-parent after the Flood, and Gen 5:1–32 names the nine patriarchs after Adam, with their generations. clean and unclean: Lev 11 makes the distinctions between these, forbidding the unclean as food. íερα καì βεβηλα: “holy and profane”. Coleridge attempts to translate into Greek the “clean” and “unclean” of Gen 7 and Lev 11, but the words in the Septuagint are or and pairs (holy) with βέβηλα (e.g. Lev 10:10) for the distinction between “clean” and “not clean”. at least in Egypt: See 4794 f34v on Moses’ development of his creed while still in Egypt. the Narration: I.e. of the Flood story. 5117 29.236 Canon, De Causis non sine causâ multiplicandis: “The rule about causes not being multiplied without cause”. A variant of “Occam’s razor”? Kant in KrV (1799) 680 quoted “Entia praeter necessitatem non esse multiplicanda”, referring to it as a well-known scholastic maxim. 5118 29.237 After ON INSPIRED WRITINGS someone has pencilled in “(B 40/60)”, possibly a transcriber’s notation of some sort.

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Coleridge’s most cogent and influential attack on literal “inspiration” and bibliolatry is to be found in CIS. See also 5334. the words of the Fathers…3 first Centuries: The words are Lumen Spiritus Dei, “the Light of God’s Spirit”; see 5228 and n. 5119 29.238 Greenough…ask him: On Coleridge’s friend of Göttingen days, see CN I N 3 Gen N, CN II 1864, 1886 and nn. Coleridge’s proposed question to him appears to arise from a review article in QR (Apr 1823) XXIX 138–65 on William Buckland’s Reliquiae Diluvianae; or Observations on the Organic Remains contained in Caves, Fissures, and Diluvial Gravel, and on other Geological Phenomena, attesting the Action of an Universal Deluge (1823). See above 5104 and n. The reviewer (140) poured scorn on James Hutton (see CN I 243 and n) for his theory of “an expansive force [heat] supposed to act from beneath and heave up the submarine strata already hardened by the central fire, again to be submerged in the ocean…in endless succession”. Was Coleridge going to ask Greenough whether this was unreasonable? The reviewer quoted Greenough as saying that to account for the subsiding and elevation of continents we must assume “Impetuosity of Motion in the Water”, and also that an increased quantity of water would be superfluous. Yet Greenough accepted the Deluge story, suggesting that it may have been caused by a passing comet. Was Coleridge proposing Geysers or siphons under great pressure as more likely and equally biblical? It is not confirmed whether Coleridge had read Greenough’s Critical Examination of the First Principles of Geology (1819). under the Crust, called Land: For Coleridge’s theory of the “dividing of the waters” (Gen 1:6) see CN III 4418 f10v, 4551 and n. The QR reviewer also referred (140) to “the whole crust of the Globe”. “breaking up the fountains of the Great Deep”: Gen 7:11; the question Coleridge asked is a fairly usual explanation of the reason for the flood, summarized in QR 140–44 and linked chiefly with Hutton, Playfair, DeLuc, and Cuvier. f108v diluvial Gravel…the last and perhaps irregular Precipitate: A reference to the Neptunian notions of Abraham Werner, who believed that all the rocks on the surface of the earth, such as granite, basalt, sediments, and gravels, had separated out of the flood in orderly succession. QR 150 summarizes Buckland’s theory that the diluvial gravel was the final deposit. Werner was attacked by Hutton, who correctly distinguished igneous and sedimentary rocks. The debate between the Neptunian and Plutonian views was very much alive at this time. the Rain-bow. (Gen 9:12–13) was referred to in the QR article (154) as evidence of a change in atmosphere after the Deluge. If Hydrogen and Nitrogen…the same Metal: The potential interconvertibility of nitrogen and hydrogen is intelligible on Coleridge’s terms of powers and Stoff (see e.g. 4555) and also from the work of Davy and Berzelius; see e.g. Davy as cited in Levere Affinity and Matter 26. Coleridge was speculating that if hydrogen and nitrogen are both compounds of a metallic base with oxygen then the atmosphere (nitrogen+oxygen) may be viewed as containing water (hydrogen+oxygen). our philosophizing Noachists: E.g. Greenough. Coleridge suggests a way of disposing of the waters of the Flood by a conversion of H [+ O] into N [+O] in the atmosphere, the preliminary passage of water into the atmosphere creating the first rainbow. Fancies that pretend to be no better than Fancies: See also 4765 above. 5120 29.239 For Coleridge on Unitarians and Unitarianism see 4857.

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5121 29.240 A young man of from 3 to 5+20: DC was born in 1800; on Coleridge’s despair at this time [c. 1824] of finding him of a reflective mind see 5113 and n. the ornithorhynchus, or duck-billed platypus, was the subject of an article, “Some particulars respecting the Ornithorhynchus Paradoxus” by H. Scott in QJSLA (LXVII 1824) 247–50; Phil Mag (Jan-Jun 1823) LXI 8–9 also had this article, crediting it to Phil Trans (1822). As Phil Mag ran in the same number other articles to which Coleridge appears to make reference, including one on Bichat, it may be the most likely source; see 4825, 5168, 5189 and nn. Des Cartes’ Meditations…: Meditationes de prima philosophia, in quibus Dei existentia, & animae humanae a corpore distinctio demonstratur; his adjunctae sunt variae objectiones doctorum υirorum in istas de Deo & anima demonstrationes; cum responsionibus auctoris (4th ed Amsterdam 1678) was listed in Green SC; but see CN III 4259 and n. Tennemann X 267–82 summarized the objections and identified the writers. Des Cartes’ De Methodo: See CN III 4259 and n. my “Elements of Discourse”: I.e. the Logic (CC). “about first principles”. f108 Bacon’s Novum Organum: See CN II 3174 and n. Articles in Bruckers Hist. Phil…. Aristotle: J.J.Brucker Historia critica philosophiae (2nd ed 6 vols Leipzig 1766–7) I 627–728, 776–981; also in the English translation and abridgment by William Enfield (1819) 206–42, 259–98, 315–36; see “Prospectus” Phil Lects (1949) 67. four first Volumes, (octavo) of Tennemann: I.e. from the pre-Socratics to Philo of Larissa and Antiochus of Ascalon (sceptics of the first century BC) most of Vol III, 330 pages, being on Aristotle. προπαιδεvτικον: “prediscipline”, as in 5123 below and elsewhere. Plato Republic 536 D. 5122 29.241 The entry represents one of Coleridge’s many attempts to set forth and defend his system, in this case in the form of meeting an objection by a supposed antagonist, accusing him of quibbling in positing a self-caused God (the infinite) who then caused Nature (the finite), rather than admitting it to be just as logical that Nature is selfcaused. Many other statements of Coleridge’s system help to elucidate this one; see e.g. CN III 4449, 4450, and in this volume 4554, 4645, 4775, 4776, 4853, 5248 and nn. undisguised Contradiction, or avowed Circle in Argument: I.e. that it is just as illogical to posit God as the infinite cause of the finite as to posit Nature itself as the cause of its own infinite series of finites; in other words, that he is guilty of the illogicallity of which he accused pantheists. For what will not come out of Plus must come out of Minus: I.e. the series of finites may be negatives from zero to infinity or positive from zero to infinity. incomprehensible …: See CN III 4319 for Coleridge’s use of this symbol to represent this identity of the finite with the infinite. Contradiction and the Circle were of Nature’s putting…: I.e. what if this seeming contradiction were the result of Nature’s being what it is—this infinite phenomenalizing of finite forms; but this is only the lower dynamic, so my+O (disparity of infinite from finite) is not equal to+ O−(identity of infinite and finite). Your Causa sui is just as bad: I.e. your positing God as the infinite Cause of himself (and Nature) is a tautology.

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say with Gassendi, Qua propter qui…: In Gassendi § 3 of Objection 5 to Descartes’ Meditations: Coleridge could have seen it in Gassendi Opera (1658) III 523 (see the next note) or in the Appendix (p 20) to Descartes Meditationes (see the previous note and CN III 4259): “Wherefore…he who says that a thing is infinite attributes to a thing which he does not comprehend a name which he does not understand.” Tr E.S.Haldane and G.R.T.Ross The Philosophical Works of Descartes (2 vols Cambridge 1931, 34) II 158. 5123 29.242 first year of the compleated DEVOLUTION: Was the Devolution domestic? If Feb. 11 was the anniversary of some change, it has not been discovered. Mrs Coleridge and Sara had stayed with Coleridge and the Gillmans in Highgate for most of Jan 1823 and then with JTC in London. Two days after this entry Coleridge wrote to Mrs C in Keswick, a letter franked 14 Feb 1824, to send him his Gassendi volumes (CL V 328) and to ask Sara to see “whether the Syntagma Philosophicum is the name of the work in the Gassendi Volumes that I have”. Neither Gillman nor Green, to judge from their sale catalogues, had Gassendi’s works. Vols I and II of both the Lyons 1658 and the Florence 1727 editions to which Coleridge refers, contain the Syntagma and are prefaced by a life and a eulogy by Samuel Sorbière. When in the last paragraph of the entry Coleridge refers to Sorbières Edition of Lyons 1652 (f106) he must have meant Opera omnia ed H.L.Habert de Montmor and F.Henri (6 vols Lyons 1658); the second edition, ed N.Averani, was in 6 vols Florence 1727. f107v my phosphorous mark: The episode described in the footnote is lost in obscurity, “Judge not, lest” (Matt 7:1). The Book Room many years ago must have been in Greta Hall; it was c Feb 1824 that his Book Room was arranged and he moved up to it on the top floor of No 3 The Grove; see below 5147 and n. Cumberland’s unnatural Assault on Socrates: Richard Cumberland (see CN II 3131 [I], where a German distich is applied to him). In CN II 3131 n it is pointed out that Coleridge borrowed from the Bristol Library in May-June 1796 Vols I and V of Cumberland’s The Observer: Being a Collection of Moral, Literary and Familiar Essays (1786–90). The unnatural Assault on Socrates in No 76, 77 in Vol III (148–9, 158–63), and again in Vol V, No 140 (150–3) was on Socrates’ private life, not on his doctrines; Cumberland accused him of grossness and immoral sexual display, of crude relations with whores and young men, of drunkenness and debauchery publicly with his pupils, contending that his sole motive for collecting these unsavoury anecdotes was to defend Aristophanes in his attack on Socrates by showing that many contemporaries had worse tales to tell of him. See 5318 and n. Spinoza: One of Coleridge’s best statements on Spinoza’s character is in Lect 13 P Lects (CC) ff627–629, another in BM Egerton MS 2801 ff 11–14: “Thoughts on Spinoza in the form of a Dialogue” (WM 1813) appearing in SWF. f107 Locke’s…general triangles…see Berkley, Hume: John Locke in An Essay Concerning Human Understanding Bk IV Chap 7 § 9 used as an example of a general idea and the difficulty of arriving at it “the general idea of a triangle”, arguing that “general ideas are fictions and contrivances of the mind” and “not the principles from which we deduce all other truth”. A.C.Fraser ed (Oxford 1894) 274–5. The point is discussed by Henry Lee in his Anti-Scepticism, or Notes upon each Chapter of Mr.Lock’s Essay concerning Humane Understanding (1702) 274; Coleridge’s copy of which is in VCL.

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George Berkeley in his Introduction to his Treatise concerning the Principles of Human Knowledge caricatured Locke’s example, and although admitting general ideas, denied the existence of abstract general ideas, or that they are necessary either to knowledge or communication. Works ed Luce and Jessop (1948–53) II 33. Hume in A Treatise of Human Nature Pt I Bk I § 7 also ridiculed Locke’s idea of an abstract triangle as “absurd in fact and reality” and therefore also “absurd in idea”. SelbyBigge ed (Oxford 1888) 19 foll. Gassendi: In Lect 12 P Lects (CC) f542 (15 March 1819) Coleridge put Gassendi in bad company, i.e. in the line of atomists from Democritus to Epicurus to Hobbes. Here he still puts him in the same bad company but has recognized Gassendi’s sincerity and his theistic departures from Epicureanism. See also 4715, 5125 and nn. adapting and purifying the Epicurean Scheme: Cf the Liber proemialis to the Syntagma: Opera omnia (1658) I 29, 30: I name no sect here, because I honour all, and follow now this, now that, if one seems to have some greater probability than the others. That alone is Orthodox which I received from our forebears, the Catholic, Apostolic, Roman Religion to which alone I adhere: and for the rest I steadfastly place Reason before Authority…. It may seem that Epicurus is favoured, before the others, because when I tackled the task of purifying his ethics I seemed to grasp the possibility of explaining many more difficulties much more neatly from his position in physics as regards void and atoms, and from his position in ethics as regards pleasure than from the positions of other philosophers; but I do not on that account approve of all his placita, even of those that do not concern religion. the four Systems: I.e. Platonic, Aristotelian, Stoic, and Epicurean, as in 5080, with which and others Gassendi deals in his historical passages, sometimes showing an inclination to the Sceptics. f107 There will remain of Locke’s whole philosophic plumage…: Echoing a phrase of Josiah Wedgwood on receiving Coleridge’s long letters in 1801 attacking Locke (CL II Letters Nos 381–4): “He seems to have plucked the principal feathers out of Locke’s wings”. (CL II 677n). See also C 17th C 67–109 esp for R.F.Brinkley’s useful references. Spinoza’s…Principia Cartesiana more geometrico demonstrata: As Coleridge says, Spinoza’s first published work. In Op Max (MS) II ff 7v, 28v Coleridge refers to it as demonstrating Spinoza’s anticipation of Locke. Gassendi Exercitationes Paradoxicæ…Syntagma Philosophiæ [philosophicum]: Of the first, Bk I was first published in 1624, Bk I and parts of Bk II in Opera omnia (1658) III 95–210. Bk I is an attack on the scholastic subservience to Aristotle, Bk II an attack on Aristotelian or “artificial” logic. Syntagma philosophicum was written during the last twenty years of Gassendi’s life and first published posthumously in Opera omnia (1658) I and II. he openly and earnestly retracted…: Gassendi in the whole of the logical part of the Syntagma stressed the importance of logic, but in particular in Liber proemialis: Opera omnia I 29 he quoted Aristotle on the absurdity of looking for knowledge and the means of acquiring it at the same time, and pointed out that Plato’s προπαιδεία (Republic 536 D)

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demanded both mathematics and analysis in which lies the strength of logic. Gassendi summarized Aristotle’s contributions to logic in I 44–9. f106v προπαιδευτικον: See 5121 above. Commentators on Daniel and the Apocalypse have been…Mathematicians: Like Newton, or William Hales (1747–1831). For Coleridge’s rejection of mathematical interpretations of the prophecies in these books, see e.g., 4615, 4912, 5287, 5329 and nn. Dr Waring’s mathematico-theological work: Edward Waring, M.D., Professor of Mathematics in Cambridge, one of the leading mathematicians of his day, wrote “An Essay on the Principles of Human Knowledge” (privately printed Cambridge 1794) and might be said to have applied unsuitably mathematical principles of reasoning and evidence to e.g. the Eucharist (98) and prophecy (88–92). latter and larger portion: I.e. Institutio logica: Opera omnia I 91–124. Analytics & Topics of Aristotle: The former deals with what Gassendi calls bene colligere, i.e. the syllogism (I 106–20), the latter with Gassendi’s bene proponere, the proposition (I 99–106). On 24 Feb 1824 Coleridge wrote to G.Skinner of a “recent perusal of Aristotle’s Analytics & Topics with a superficial looking thro’ his Metaphysics…” CL V 341. Gassendi’s Definition of Logic: Coleridge summarizes neatly Gassendi’s distinction between logic and ethics (Opera omnia 131), logic “to guide the intellect to follow the truth, the other to guide the will to follow the good”. Logic, he says, “that art of the intellect…is not itself occupied with things in which it seeks the truth, for that is the nature of physics, or natural science, but its function is to lay down rules by which the intellect may be guided in its study of the natural world. Although and because the rules of this kind are general they are able to serve the intellect not only for the knowledge of nature but for every cognitive process whatever”. Logic…pure (abjuncta a rebus), “divorced from things”; Logic… applied (conjuncta cum rebus), “connected with things”. The distinction was attributed by Gassendi to the Greek commentators on Aristotle. Syntagma: Opera omnia I 67. f106 tabula rasa: Gassendi states this hypothesis in Institutio logica: Opera omnia I 92 and improved on it in Syntagma: Opera omnia II 406. Cf CL II 680. the two first Books…of Syntagma Philosophicum: The Latin phrases, which Coleridge translated, are given by Gassendi in the “Caput proemiale” to the Logic Opera omnia I 33–4, in Bk II De fine logicae Chap VI (I 87) and in the preface to Institutio logica (191) where he said likewise that logic can be divided into four sections, the titles of which Coleridge gives below, the titles of the four parts of the Institutio logica. Coleridge’s 1652 is a slip for 1658. bene imaginari (right apperception): Coleridge’s translating of imaginatio as apperception (Leibnitz’s word) is not without Kantian overtones. Gassendi defines bene imaginari as the prior conceiving of a legitimate and true image of a thing, and having that image available whenever we think of a thing. Gassendi calls this simple imagination, because we form an image of the thing without making any statement about it. (Other words for imaginatio, he says he might equally well have used, are idea, species, notio, praenotio, anticipatio, phantasma). Imaginatio (used e.g. by Augustine) has had an ambiguous meaning ever since. Hence Coleridge’s desynonymizing in Chap XIII BL, into primary (Gassendi’s “simple”) and secondary was necessary and natural.

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bene proponere…Urtheilen: As Coleridge translated it into both German and English. Gassendi defines it as to pronounce truly and legitimately about a thing, what it is and what it is not. The Latin has for Coleridge insufficient force to convey the aspect of the German Ur, “original/primal”, and Theile, “parts”, not only first in time but basic. See Ur-Theile in CN III 4228 and n, and Logic (CC) 78–9. bene colligere: Gassendi defines as making a legitimate and true inference from a proposition. bene ordinari: Gassendi defines as the disposition of the material in a legitimate and suitable order whenever it is expedient to “imagine” “propose” and “collect” several images, propositions, and syllogisms relating to one subject. 5124 29.243 The argument adduced by Barrow is in Sermon VIII “The Being of God Proved from Universal Consent” in Twenty-six Sermons on the Creed: Isaac Barrow Theological Works (6 vols 1818) IV 184–5. The argument (to be short) is that (as Lactantius speaks) universal and unanimous testimony of people and nations through all course of time, who (otherwise differing in language, custom, and conceit) only have agreed in this one matter of opinion. 5125 29.244 the System introduced by Gassendi: I.e. as above in 5123 f107v. Ficta-Rationalia: “fictitious or pseudo-Rationals”. Enthusiasm and Mysticism: Cf Coleridge’s discussion in 4931 and n. (This to be recomposed): For the Logic or the Opus Maximum or the “Assertion of Religion” 4744, 5210nn, works never completed. 5126 29.245 The two Extremes…: See e.g. CN I 1725; also 4949 above and 4931 below. f105 Cicero’s Letters: A good example of self-validating documents, considered the most reliable source of information on his times. The Fathers…who speak loudest of Tradition: Coleridge may have been alluding here to wide reading on this subject—e.g. Daniel Waterland “The Use and Value of Ecclesiastical Antiquity”: The Importance of the Doctrine of the Holy Trinity Asserted (1734) 376–83, who pointed out the stress laid by Tertullian and Irenaeus on tradition in their dealing with heretics; or perhaps more likely Jeremy Taylor “Of the Sufficiency of the Holy Scriptures to Salvation” and “Of Traditions”: Polemical Discourses (1674). See below 5140 and n. At 410–36 Taylor cited Tertullian, Irenaeus, and Augustine as declaring that the doctrines essential to salvation are plain in Scripture but that the specific implementations of them are “universal traditions”. In his “Liberty of Prophesying—Of the Insufficiency and Uncertainty of Tradition to Expound Scripture, or Determine Questions” (ibid 976–84) Taylor elaborated the same point, with illustrations from Justin Martyr, Cyprian, Irenaeus, Clemens of Alexandria, and Augustine. Coleridge’s specific reading in the Fathers is uncertain; cf 5228 and n. δοξα: “opinion”. Marcionites: See CN III 3968 and 4626. The Marcionites rejected the OT, accepted only Marcion’s gospel and the Pauline epistles of the NT. Prince of the Air: See above 5076n.

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f104v against all Tradition the Cup was taken from the Laity…: Jeremy Taylor in the Preface to Pt I § vi of “A Dissuasive from Popery”: Polemical Discourses (1674) 302–3, described the taking away of the cup from the laity as “Half-communion” (i.e. bread, but not wine) and as having no basis in either Scripture or tradition; ibid § xiii (339): “they take one half of the principal away from the Laity, and they institute little sacraments of their own”. See also Pt II Bk I § viii. Purgatory proved by Visions &c: Richard Field Of the Church (1635) 336–7 wrote of visions of purgatory reported by Bede and later writers; and Jeremy Taylor “Of Purgatory”: Polemical Discourses 509–10 de-scribed strange stories told in the time of Augustine by persons reportedly returning after death and describing Purgatory. f104 protestants (chiefly Oxford Doctors & Laudites)…admit…use of Tradition: See 5202 and n below. St John…the VI Chapter. John 6:48–58; see 4626 above and 5161 below. universal practice to the contrary, including St John’s own Churches: John was traditionally the bp of Ephesus; Daniel Waterland Review of the Doctrine of the Eucharist (1737) 214–46 considered the evidence that the Eucharist was universal in the Christian churches, including Ephesus, and was believed in as more than a mere commemoration; see 5161 below. Presbyterian & Episcopalian Controversy: See again 5202 and n below. 5127 29.246 The last phrase, “Gold the essence”, was added in pencil; cf above 4988 f43. Was the dialogue to be with Berkeley, or after his style? In The Principles of Human Knowledge: Works ed Luce and Jessop II 75, 256, Berkeley referred to the scholastic term, quidditas. Or was the dialogue to be between the thin twisted roll of tobacco (that Lamb probably carried in his pocket) and the Guineas there? But there may have been intentions for the Logic. “…a thing in all languages is that which is contained in the answer to the quale and the quantum. And it is to the perception of the contradiction implied in the extension of the enquiry beyond the quale and the quantum that has occasioned the third interrogative term, quid, under the name ‘quiddity’ to mean anything at once subtle and senseless”: Logic (CC) 115. Some pages later Coleridge referred to gold. “Gold is a yellow metal…my knowledge of the predicate ‘a yellow metal’ pre-existed and was contained in my knowledge of the subject gold”. Ibid 179. 5128 29.247 all the demonstrative proofs of a God either prove too little…or too much: See 4785, 5114, 5124, and 5129 and nn. f103 a grain of sand sufficing and a Universe at hand to echo the decision: Cf Blake’s “Auguries of Innocence”, line I. 5129 29.248 Ex. magnet: See a similar use of this example in 4940 ff100v–101 and n. the confusion, into which Kant himself has fallen…Limit by Negation …Limit by Position: Coleridge possibly had several passages from Kant in mind here. In the KrV II iii § 2 Kant asserted that negations signify a mere want, that all true negations are nothing but limitations of a total reality. He discussed the application of this concept to the reality of the primordial being. He also made a distinction between logical negation, (i.e. not a concept but its relation to another concept), and transcendental negation (i.e. not-being in and of itself). In the Appendix to the Transcendental Analytic he introduced the notion of “transcendental location”, as distinct from logical location or the categories of the

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understanding, referring to the place which belongs to a concept in relation to the cognitive faculty employed, and argued that Leibnitz’s main error was to ignore the “transcendental location” of concepts and to fail to perceive the position of concepts in intuition. In his “Beschluss von der Grenzbestimmung der reinen Vernunft” in Prolegomena zu einer jeden künftigen Metaphysik die als Wissenschaft wird auftreten können (Riga 1783) Kant pointed out that in the sciences, which deal with phenomena, human reason recognizes limits but not bounds, while in conceiving of God, the mind recognizes bounds but not limits. For Coleridge’s reading of this work see Logic (CC) 161–2 and nn et seq. He objected to Kant’s introduction of negative quantities into metaphysical inquiries as employed by mathematicians, in the essay “Versuch, den Begriff der negativen Grössen in die Weltweisheit einzuführen”: Kant VS I 611–76. This essay was not annotated by Coleridge in his copy (BM C 126.e.7), but see Chap XIII BL (CC) I 298–9. There are notes on other essays, and on the end-papers. For Coleridge himself on negative quantities, see Logic (CC) 179, 257. a non possibile, non: I.e. the argument that from the impossibility of a thing its nonexistence can be deduced. essential posteriority of Reason: I.e. in the sense of basic Ideas that lie behind their phenomenalizations into forms. f102 causa sufficiens: “sufficing cause”. Cum sit Circulus…tantarum Proprietatum: “Since it is a circle, it possesses, by its own necessity, so many and such Properties.” 5130 29.249 The last two paragraphs are in AP 261–2. The date 20 Feb 1824 was inserted at the top of the page (f101v), an afterthought, possibly because another date, 23 March 1822 was already there; see 4878 and n. The ink of the 1824 date looks the same as in this entry, to which it apparently belongs. distinguish’d from Science: Aristotle can give no definition of Philosophy, Tennemann III 42 makes explicitly this point about the character of Aristotle’s thought (quoting Aristotle’s Physics II c. 3 [194 b.16] in a footnote), but Coleridge took his Greek phrases here from the Aristotle passage and translated or paraphrased them. The passage from the Physics reads: Knowledge is the object of our enquiry, and men do not think that they know a thing till they have grasped the “why” of it which is to grasp its primary cause

”.

Tr R.P.Hardie and R.K.Gaye: The Whole Works of Aristotle. Tr under the editorship of W.D.Ross (Oxford 1929-). With Plato…IDEAS…essential (or constitutive): Cf SM App E: “Whether Ideas are regulative only, according to Aristotle and Kant; or likewise CONSTITUTIVE, and one with the power and Life of Nature, according to Plato, and Plotinus…is the highest problem of Philosophy, and not part of its nomenclature”. SM:LS (CC) 114. Tenneman’s 50 times repeated Assertion, that Plato attributed only a regulative function to the Ideas: In a marginal note on his copy of Tennemann (in 26) Coleridge complained against Tennemann’s interpretation of Plato’s Ideas: “Here the sturdy Kantean comes in play. That Aristotle did not, and as a mere tho’ most eminent Philologist, could not behold the Ideas of the divine Philosopher, is most true; but that he

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should so grossly misunderstand his words as to have persisted in taking as constitutive what Plato had taught as only regulative—this is less than impossible. Would not the other Scholars of Plato have exclaimed against such a perversion?” Coleridge frequently charges Tennemann with not understanding what an Idea is. The first man of Science: See the next two entries and nn. Knowing and Being: Cf above 4713 and n. Parallels for the statement here are legion in Coleridge’s work, the warp and woof of his thinking; see a collection of pertinent ones in SM:LS (CC) 78 and n. I am in that I am: See above 4523, 4671, 4784 and nn. 5131 29.251 Used var in AR 228, the three paragraphs are based on Aristotle Metaphysics 982 b, Plato Theaetetus 155 D. Cf also The Friend (CC) I 519 and n: “In wonder

says Aristotle, does philosophy begin: and in astoundment

says Plato, does all true philosophy finish”. See 5132 and n. 5132 29.252 Coleridge is translating Tennemann III 44, which gives the passage from Aristotle’s Metaphysics I 2 (982 b) and the reference to Plato’s Theaetetus p 76 (155 D), together as here. The Aristotle passage as quoted in Tennemann’s footnote reads: “It is through wonder that men now begin and originally began to philosophize… Therefore if it was to escape ignorance that men studied philosophy, it is obvious that they pursued science for the sake of knowledge and not for the sake of any practical utility”. Aristotle Metaphysics tr Hugh Tredennick (LCL 1933). Philology or Philepistasy: The first here means “love of learning”; the second, not in OED, is Coleridge’s coinage for “love of science”; cf 5080 and n. nor the Love of Wisdom, for not the Love of Wisdom? 5133 29.253 Nothwendig ist aber nur das Allgemeine: “But only the Universal is necessary”, as Coleridge quotes and translates from Tennemann III 45. Tennemann then quoted Aristotle Posterior Analytics I 4 [he gives it as I.c.2 c.4.]. Although Coleridge picked out only the last sentence of Tennemann’s quotation, it seems clarifying to give the whole extract: Since the object of scientific knowledge in the absolute sense cannot be other than it is, the notion reached by demonstrative knowledge will be necessarily true. Now knowledge is demonstrative when we possess it in virtue of having a demonstration; therefore the premisses from which demonstration is inferred are necessarily true…. By a universal attribute I mean one which belongs as “predicated of all” to its subject, and belongs to that subject per se and qua itself. Thus it is evident that all universal attributes belong to their subjects of necessity. Aristotle Posterior Analytics 73 a 20, 73 b, tr H.Tredennick (LCL 1960). i.e. it is evident then…: Coleridge’s misinterpretation was fostered by his longor standing error in thinking that the invariable adverbial phrase (“universally”) was a regularly inflected adjective. Cf e.g. his annotation on Beaumont and Fletcher: CM I (Copy A) I 432.

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merely a logical position, a canon of discursive Thinking: The distinction between the discursive and the intuitive thought (God, for instance) is common enough and recurrent in Coleridge, but the context of this entry is a reminder that Kant makes it in the introduction to his Logik (Kön-igsberg 1800) 45, where he says that all knowledge is either by Anschauungen or Begriffe. See 4923 and n. to begin indeed with the definition: From here to the end of the paragraph Coleridge is quoting (in translation) and expanding Tennemann III 44: “Demonstration ist ein Schluss aus wahren Prämissen, die nichts anderes voraussetzen”. Tennemann was translating Aristotle Posterior Analytics I 2 (71 b 20) and quoted it in fn 6. (Coleridge gives the Greek below in f100). ex hypothesi, or a concessis, or a monstratis: “from an hypothesis”, or “from conceded premisses,” or “from premisses shown [by the evidence of the senses] to be true”. Cf Logic (CC) 200, 202 where Coleridge makes this distinction between monstratio “a showing from nothing” and demonstratio as “apodictic”. f100v the term, universal: Was Coleridge here influenced by Occam? See below f99v. Cf The Friend (CC) I 156, where the Universal is said to be apprehended by the Reason, formal logic by the Understanding. f100 και γαρ αισθανεται…: Tennemann III 46 fn 12 quoted Aristotle Posterior Analytics II 19 “…because, although it is the particular that we perceive, the act of perception involves the universal…” tr (100 a 15) as above. αρχαι: “beginnings”, “principles”, “elements”, “rules (in the sense of governments), rulers”. Coleridge in a marginal note on Tennemann III 45 criticises a similar equivocation in Tennemann’s use of Principien. Aristotle himself at the beginning of Metaphysics V gave seven meanings of αρχαι. αναγκη γαρ και την αποδεικτκην…σvµπερασµατος: Tennemann III 45 (fn 6, continued from 44) quoting Posterior Analytics I 2; “for” (γαρ) was added by Coleridge: “[For] demonstrative knowledge must proceed from premisses which are true, primary, immediate, [Coleridge interposed: sometimes only Admitted Facts] better known than, prior to, and causative of the conclusion.” Tr ibid (71 b 20). ∆ιο τας µεν αρχας…παραδουναι: Tennemann I 46 fn, giving the reference Analyt. prior I c 30, and again on I 53, “Hence to convey to us the principles connected with each particular science is the task of experience”. Tr Hugh Tredennick: Aristotle The Organon I 46 a 15 (LCL 1938). mistaken Dogma, that Experience is the source of all Knowlege: Similar to Tennemann III 47–8. Veritas eterna: “eternal verity”. f99v In my Elements of Discourse…: None of these topics is dealt with in the Logic (CC). : “of preparatory instruction”—see above 5121, 5123; Tennemann used the words Propädeutik and propadeutisch (III 33, 40). and yet no where has Aristotle given a distinct…explanation: Agreeing with Tennemann III 47–8. Def. realis υerbalis: “a real as opposed to a verbal definition”. Aristotle’s Passion of detracting from his great Master…: In a long fly-leaf note Coleridge attacked Tennemann at this point (III 26–8). While agreeing that “Plato saw early in Aristotle’s mind an unfitness for certain more spiritual parts of his system”,

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Coleridge said Tennemann “unjustly charges the Stagyrite with misrepresentation [e.g. III 27–8], or rather with a direct falsification of Plato’s Doctrine”. Coleridge reminded himself to refer to this marginal note in his notes for Lect 5 P Lects (CC), and the debate with Tennemann underlies ff188–194. Apparently he revised his views somewhat between 1819 and 1824 (if this entry is correctly dated). It may or may not be significant that the only dates written in the Tennemann marginalia are 1822, 14 Feb 1824, and 8 Oct 1827, on Vols n, VII, and VIII, respectively. f99 Innate Ideas…Locke: An old whipping-boy of Coleridge’s in various places. See e.g. the attack on Locke and Hume in Lect 13 P Lects (CC) ff607–628. hence the Realism of the Schools: Noticed in Lect 9 P Lects (CC) ff379–424 and nn 39, 40 where long notes on Duns Scotus and Occam are quoted, mainly from the Tennemann marginalia. See also CN III 3628. nihil in intellectu…: “nothing in the mind which was not previously in the sense”, the scholastic rendering of Aristotle’s position as discussed in this entry. In Chap IX BL (CC) I 141 the words are used with the often-quoted addition by Leibnitz, “praeter ipsum intellectum—except the mind itself”. See also SM:LS (CC) 67 and n. Salto Mortale: “somersault”. Catholon: for Cathoticon? “Universal”; cf f101 n above. f98v “perishables and imperishables”. the fiction of Species (vide Occam): As discussed by Tennemann VIII ii 840–90; see 5088. Quoting liberally from In primum librum sententiarum, Tennemann describes Occam’s fifteen questions, the final one arguing that every universal is unique, individual, a species, but that also “universals have no real existence either in or outside the soul as subject (esse subjectivum), but a reality in the soul as object (esse objectivum), namely as a ‘Gebilde’ (fictum) in the soul”. Ibid 859. the Schoolmen before D[uns] Scotus: I.e. before c 1274–1308; of these Coleridge’s favourites were Scotus Erigena and Thomas Aquinas. Tης Oυσιας ĸαι του τι εστιν αποδειξις: The passage from Aristotle’s Metaphysics XI 7 (without Coleridge’s idiosyncratic iota subscript in της) is quoted in Tennemann III 60 n 31: “there is no demonstration of the reality or the essence” (1064 a). λαµβανουσι…υποτιθεµεναι: Ibid. “Some arrive at the essence through sense perception, and some by hypothesis”. he afterwards gives…a Demonstration of a Necessary Being: Tennemann III 60, enlarged upon at III 240–41, quoting Metaphysics XII 6. εµπειριας αισθησεως: “of experience through sensation”. Coleridge appears to be translating his English phrase into Greek. the Thing Acting…sentient Subject: Coleridge is here translating from Tennemann’s III 60 fn 32, where Tennemann quotes Aristotle Metaphysics V 5 (really IV 5), which suggested the following Greek words: τι κινουν: “something that moves”. τι κινουµενον: “something moved”. κινονµενων: “of things being moved”. τι πασχον: As Coleridge translates it, “something passive”. res percepta: “object perceived”. τι ποιουν: “something that acts”. The whole passage as quoted by Tennemann and commented on here reads:

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That there would be neither sensible qualities nor sensations is probably true (for these depend upon an effect produced in the percipient), but that the substrates which cause the sensation should not exist even apart from the sensation is impossible. For sensation is not of itself, but there is something else too besides the sensation, which must be prior to the sensation; because that which moves is by nature prior to that which is moved. Tr Tredennick 1010 b 30. f97v There is one passage…: Tennemann III 61 quotes from De Memoria c I: As has been said before in my treatise On the Soul about imagination (περι ) it is impossible even to think without a mental picture (αvευ ). The same process occurs in thinking as in drawing a diagram; for in this case we make no use of the fact that the magnitude (τo ποσον) of a triangle is a finite quantity, yet we draw it as having a finite magnitude. In the same way the man who is thinking, though he may not be thinking of a finite magnitude, still puts a finite magnitude before his eyes, though he does not think of it as such. And even if its nature is that of a magnitude, but an unlimited one, he still puts before him a finite magnitude, but thinks of it as a magnitude without limit. The reason why it is impossible to think of anything without continuity, or to think of things which have no time except in terms of time, is another question [449 b 30]. Tr W.S.Hett, Aristotle On the Soul, Parυa naturalia, On Breath (LCL 1935). Abstraction: A developing interest in this subject appears in the 1820’s in CN: e.g. see 4657 and n; also Lect 5 P Lects (CC) n 30. f97 “theory of imperishables”. A[ristotle] never thoroughly understood…Ideas: See above f99v and n. pre-existing Moulds: Cf 4746 and n. pro-pæde[u]tic: Cf above προπαιδειας (f99v) and other references there. f96v Aristotle’s a philosophy…E contra, Plato: The entry at this point throws some fresh light on Coleridge’s use of Goethe’s famous comparison; cf Lect 5 P Lects (CC) ff 194–222, also Lect 2 n 58. συνταξις: “arrangement of words”; cf 4771, 5148 and nn, and the reference there to the Logic (CC) 23, 163–4, 254. the Mind as a Kaleidoscope rather than as a Filter: Coleridge’s meaning here is clarified somewhat by his use of the metaphor in a fly-leaf note on Tennemann III: “One consequence of Aristotle’s Filter vice Kaleidoscope System is to be seen in his definitions of Nature, which he every where poorly takes as the Antithesis to Art, i.e. human Art”. “Dr Brews-ter’s Patent Kaleidoscope” was the subject of an article in Annals of Philosophy XI (1818) 451–2, where his originality was defended. The new invention (enjoyed in the Wordsworth circles—SH Letters 140, 142, 144) provided Coleridge with several illustrations; see Logic (CC) 134 and n.

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5134 29.254 Mr Abercromby’s motion on the State of the Representation of Edinburgh, 26 Feb 1824, began with a re-reading of a petition presented to the House “last year”, signed by some seven thousand persons; it demanded “an Inquiry into the state of the Representation of Edinburgh”. His speech took nine and a half columns of Hansard, Mr Wortley’s reply for the Opposition six columns: Hansard X (FebMar 1824) cols 455–86. It is not certainly known which newspaper report Coleridge was reading on 28 Feb 1824; the Courier account was too brief (27 Feb), the M Chron and The Times gave fuller accounts on which his remarks—if not all his conclusions—could be based. In arguing for the Ref[orm] in its Repr[esentation], Abercromby enlarged on the high level of intelligence of the people of Edinburgh who had no direct representation in Westminster or even in their own town council in Edinburgh—a self-perpetuating body, nominally of thirty-three persons but actually of nineteen. Abercrombie’s speech was weakish in its undue length and undue detail, especially as he had these formidable facts to support his case; as Coleridge noted, he did not always direct himself to the basic question of true representation. James Abercromby (1776–1858) was M.P. for Calne later; until 1832 Edinburgh had no direct elections for M.P.’s at Westminster. Then to the first reformed Parliament Abercromby and Francis were elected. Mr Wortley (James Archibald Stuart-Wortley-Mackenzie, 1778–1845, a Yorkshire M.P. at this time) was an opponent of reform in search of a compromise, a supporter of Canning. Canning did not speak in this debate of 26 Feb 1824, but Mr Wortley’s arguments from expediency followed Canning’s well-known line, e.g. in the spring of 1822 when he spoke against Lord John Russell’s motion for reform (and see 4700 and n). Wortley argued, “If Edinburgh was not properly supplied with electors, having only thirty-three, what must be the state of Glasgow, which has not a quarter of those votes? Why should they stop at the representation of Scotland?” He went on to cite London and Westminster as returning representatives “to the exclusion of a large majority of those who reside within the two cities”. Instead of deducing that the only trouble with James Abercromby’s motion was that it did not go far enough, the consequent for Stuart Wortley was that the evil of reform might spread from it. consequentness: The OED describes as “obs. rare”. Old Sarums: Old Sarum was originally an iron-age hill fort, later in the thirteenth century a town, which became depopulated with the growth of the New Sarum, Salisbury. Old Sarum was the most notorious of many “rotten boroughs”. “for the sake of which”. a Major Maximus: A maxim used as a major premise. old Sarum Quinces: An Apple Pie made of old Sarum quinces, i.e. rotten and bitter, acrid? Abercrombie’s…reply worse than weak: At this point it becomes arguable that Coleridge was probably reading the report in The Times for 27 Feb, which somewhat distorted Abercromby’s reply. It reads in part: …Who led in every great question? Was it the house or the country? (Hear.) Did the hon. gent. (Mr. S.Wortley) think he did not know the use he meant to make of this admission? As far as his (Mr. Abercromby’s) Experience went, the people had decided on all main questions; but it was

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owing to that progress in education to which he had before alluded, and which would teach them that they had at length, and after the efforts of many years, obtained only that to which they were justly entitled. Cf Hansard: But, let me ask who leads in every great question, this House, or the country? I will limit myself to the period during which I have been a member, and I say with the greatest confidence, that as on all questions in which any thing has been gained to the public by the decision, the country has led the House, and not the House the country [hear! from Mr. S.Wortley]. Does the hon. member for Yorkshire imagine that I do not know the use he is prepared to make of what I have just said? I was aware of the manner in which it would be applied by him, and I repeat, that whenever any thing beneficial has been at last dragged from this reluctant House, it has been accomplished by the exertion of the voice of the people, raised so loudly and so widely, that no man even dared to be deaf to it [hear!]. But does it follow, that because the concession has been extorted after a series of years, that it might not have been obtained much sooner, had the nation possessed a due share in the representation. Had we not possessed a free press, and had not education made such rapid strides, the members of this House, fenced in by privileges, protected by power, and screened by corruption, would still have rejected the claim which they did not longer dare to deny. Although Coleridge’s primary interest here seems to be in the bad logic of parliamentarians, one cannot fail to see at this time a positive attitude towards parliamentary reform; (but see also 4700 and n). Court of Chancery: See also 4959n. The Times of 14 Feb 1823 reported a meeting at the Crown and Anchor Tavern, Strand, to discuss the reform of The Court of Chancery. Upwards of 250 persons attended. The same day most of a column was devoted to piracy, the subject of the leading article 14 Mar. Both subjects were much under public discussion Feb–Mar 1823. f95 This applied to Lawrence & Piracy: William Beach Lawrence (1800–81) was a young American jurist who at this time, having studied in Europe 1821–3, was soon to become (1826) Secretary of the American legation in London. His Visitation and Search; or an historical sketch of the British claim to exercise a marine police over the υessels of all nations, in peace as well as in war…(Boston 1858), though written so much later, indicates his interest in the subject of piracy and the legal problem in 1823–4. By 1822–3 British public opinion had been pressing for universal abolition of the slave trade and for American agreement to a mutual right of search. This was refused, but by a compromise the slave trade was declared piracy by the law of nations and offenders were to be handed over to their own courts (Visitation and Search 28–9). Whatever part if any Lawrence played in these negotiations, he described the efforts of the United States to force the British government into this Convention (13 Mar 1824) and may have made some statement in public or private. Possibly Coleridge’s knowledge of the topic owed

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something to another rising young jurist, his nephew John Taylor Coleridge, and his friends. Bentham on the Law Taxes & on Paley’s Defence of the present System: Bentham’s main attack on the excessive costs of litigation, A Protest against Law Taxes, shewing the peculiar mischievousness of all such impositions as add to the expense of Appeal to Justice (1796) was appended to the two editions of Letters in Defence of Usury (1816) and (1818), in one of which Coleridge probably read it. In spite of theoretical objections to Bentham’s general position, Coleridge was sympathetic to many of Ben-tham’s specific stands, as here, where Bentham attacked legal costs as “the worst of all taxes”, at most “a denial of justice” and at least “a tax on distress”, i.e. he argued on the basic principles of the social purpose of law. He also lashed at “Law Maxims”, showing the irony of such phrases as “the protection of the law”, and of such arguments as expense being “a check to litigation”. Another work in which Bentham used his gift for epigram to attack Law Maxims, and which because of its date of publication may be fresh in Coleridge’s mind here, is his pamphlet Truth versus Ashurst, in which he slashed hard at such Tory platitudes as Ashurst’s “No man is so low as not to be within the law’s protection”, and at “a court called a court of equity”, and at “Every man has the means of knowing all the laws he is bound by”. Jeremy Bentham The Works ed John Bowring (II vols 1962) V 233–7. Bentham on Paley’s Defence of the present System has eluded search, even by eminent editors of Bentham. Is it possible that Coleridge was thinking of Adam Smith’s defence of the laws against usury, discussed by Bentham in the volume referred to above? Letter XIII of the Defence of Usury was addressed to Adam Smith opposing his support of the laws making excessive interest illegal, whereas Bentham argued that restraint on borrowing had been an obstacle to many creative policies and projects, and that the natural controls of business prudence were sufficient. Coleridge did frequently think of Adam Smith and Paley as tarred with the same brush, the substitution of expediency for principles. Exercitationes Logicæ: “Exercises in Logic”. See 5132 and n above; and thinking of his Elements of Discourse (5133), the Logic on which he was apparently still working in 1824? See 5123 and n. This paragraph may be a separate entry, but the hand resembles closely what goes before on the page. In 5137, the entry that follows in the notebook, written at another time or with a different pen, he moves into syllogistic logic. 5135 26.97 Dated 23 Mar 1824, fifteen folios of notes were addressed to James Gillman, as “Maxims to be kept in mind my dear James Gillman! if you would distinguish yourself as a superior Greek Scholar”. 5136 26.98 A continuation of the maxims of 5135 for James Gillman. Euripides Orestes: Line numbers in the entry identify the edition Coleridge was here using as Euripidis quae extant omnia ed and tr Joshua Barnes (3 vols Leipzig 1778–88). The work is No 471 in Gillman SC but not listed as being Coleridge’s. For another edition he owned, see CN III 4081, 4189 and nn. The paragraphs on the General Character of Euripides follow the main lines of criticism from Aristophanes to A.W.Schlegel, but no one source is apparent. f135v As Coleridge has it, “a stoning of stones”; more literally “a rocky stoning”; cf Lev 20:2, 27 etc. once before: I.e. in line 50.

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τωυ σων δε γονατων …: Suppliant, I touch your knees as my first act, letting fall prayers from leafless mouth”; the ancient scholia, quoted in Barnes’s edition, interpret this to mean that Orestes’ supplications are made without the correct accompaniment of olive branches. Hebraism. Calves of the Lips—: Cf AV translation of Hosea 14:2 where “calves” has been explained as meaning “sacrifices”; but many critics have preferred a slight emendation of the Hebrew to mean “fruit of the lips”, as in Isa 57:19, which Coleridge renders Blossoms of the Mouth, with an echo of Heb 13:15, “the fruit of our lips”. with the shaving of Lamentation: Coleridge again translates the Greek; more literally it means “shaven with mournful haircut, for his daughter”. Cf Job 1:20 for the Hebrew custom of shaving the head as a sign of lamentation. εξαµιλλωνται σε As Coleridge translates it, “hustle you out of the country”, to convey the root meaning, eager rivalry. Never content yourself with the general meaning of a word: On the importance of the primary visual image cf e.g. CN III 3780 and in CM I a note on Baxter Reliquiae Baxterianae (Copy B) iii 37–8. f135 Words given in the Lexicons: The standard school dictionary was still that taken by Henry Gillman to Eton (CL V 491), Cornelius Schrevelius Lexicon manuale graecolatinum et latino-graecum (Ist ed Leyden 1654), which went to many revised editions. It was based on Joannes Scapula Lexicon graeco-latinum (CN III 3780n). The first GreekEnglish Lexicon was John Jones’s A Greek and English Lexicon (1823), the Introduction to which (vii) expressed much the same views on the exact equivalence of words but he did not apply the principle in the body of his work. f134v Λαµυρος…terribilis…: See CN III 3780 and n, noting in addition that Coleridge’s application of the word to a Harlot is perhaps from a misunderstanding of Scapula’s quotation of Plutarch’s use of it in Against Colotes (1124 B) in a phrase meaning “bait for wanton and flighty young men”. f133v the history of a word: Cf e.g. AR 6 n. The preceding Pages: I.e. 5135, i.e. ff151v–136v in this N 26 notes towards a Greek grammar appearing in SWF. finger-quirling: OED gives quirl as a variant of querl and cites its first use as 1880. f133 Alas […] this is but saying: A word has been scratched off the page, perhaps the name [James’] . Mrs. Gillman put crosses before itself and Alas and wrote at the bottom of the page,“is it not yourself”. 5137 29.255 Entries in this part of N29 show close links with the Logic—a rewriting of it c Feb—May 1824? Causa Sciendi: “Cause of Knowing”. Causa Essendi: “Cause of Being”. See above 5110 for both phrases. The underlining of the prefixes in and Con is associated with an old and favourite theme; see CN III 4228, 4230, and a comment on Jacobi: CM II Jacobi Werke in 107. The same point about the essential logical canon, and in similar wording somewhat expanded, appears in Logic (CC) 64. Though the subject is syllogistic logic, the example reflects the sort of discussion in 4640 and 4652. 5138 29.256 In pencil. Sensibility: See below 5171, and esp 5189 below; also 5168 and n.

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5139 29.257 Aristotle says: Cf 5130 above. Tennemann III 94 n 37 quoted Aristotle’s Posterior Analytics III I on this subject: “There are four kinds of question that we ask…the question of fact, the question of reason or cause, the question of existence, and the question of essence”. Tr H.Tredennick (LCL 1960). More literally, Aristotle’s four questions may be read, “the that”, “the why”, “whether it is”, “what it is”. It must also be noted that in a letter of 24 Feb 1824 Coleridge referred to “a recent perusal of Aristotle’s Analytics & Topics with a superficial looking through his Metaphysics”. CL V 341. which means, as a conjunction, “that” or “because”, and The possible ambiguity of as the neuter indefinite relative and interrogative pronoun, “whatever” (usually written τι), engaged Coleridge more than once. See CM I under Thomas Browne Pseudodoxia (1658) Pt I 25 (§ 13). Coleridge’s suggested Greek emendation in his footnote—“we ask four questions what? why? whether [it] is? what is?” is no improvement; in his reading the first and fourth questions seem to be identical. “what its properties are” would not be but, unambiguously “ποīov ”. Aristotle in this much debated passage, as Tennemann makes plain, is referring to two kinds of facts; the first two questions relate to events, like eclipses of the sun, the third and fourth to the reality of entities like “God”. 5140 29.258 MSS Notes in Jer[emy] Tayl[or].—Liturgy—P. 2: Coleridge’s copy of Taylor’s Συµβολον Θεολογικον: Or a Collection of Polemicall Discourses (1674) is full of his MSS Notes. The first work in the folio volume is An Apology for Authorized and Set Forms of Liturgy in which Taylor discusses historically (2) the liturgical changes of attitude towards fixed and written prayers; Coleridge's annotation on 2–3 reads in part: “P.S—It seems to me, I confess, that the controversy could never have risen to the height, it did, if all the parties had not thrown into the background the distinction in nature and object, between the three equally necessary species of Worship—Public, Family, and Private (or solitary) Devotion.” The remainder of this long note will be found in CM under Jeremy Taylor Polemicall Discourses § 15. Cf 5360, 5411. Prayer was very early a subject of concern for Coleridge; for another reference to three sorts, differently described but essentially the same, see CN I 750 and n. P. 4. On the over-rating . . . the dogma of Inspiration: This provoked a long annotation, in substance an attack on the Grotian divines, literalism of the rationalizing sort, and Unitarianism, i.e. the too great emphasis on literal Inspiration gave rise to extreme apologists and defenders on rational grounds—a typical and powerful Coleridgian attack on both extremes. In p. 7: Again Coleridge wrote a long note on the subject of Inspiration on 7, 8–14, attacking Taylor’s interpretation of writing “by the Spirit”. Coleridge objects, “what would it avail unless the Interpreters & Translators, not to speak of the Copyists in the first & second Centuries, were likewise assisted by inspiration? As to the larger part of the prophetic Books, and the whole of the Apocalypse, we must receive them as inspired Truths, or reject them as inventions or enthusiastic delusions. But in what other Book of Scripture does the Writer assign his own work to a miraculous dictation or infusion? Surely the contrary is implied in Luke’s Preface”. The note goes on in a vein that enlarges on the final sentence here: “But in all superstition there is a heart of Unbelief;

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and vice versa, where an Individuals Belief is but a superficial inquiescence, credulity is the natural result and accompaniment…. It is not the profession of Socinian Sects, but the Spirit of Socinianism in the Church itself that alarms me. This, this, is the Dry Rot—in the beams and timbers of the Temple!—” the Grotian Scheme: See CN II 2640n and above 4924, 4985 and nn. Saliva mortificans Mercurium

Fidei Eυangelicæ: “Saliva mortifying

Mercury of the Evangelic Faith”—a play on Mercury as a salivathe inducing medicine and Mercury as the messenger god, and on the Greek word angelos for “messenger”. See 4854 f53, also 5206 below. Coleridge emphasizes the deadening influence of Grotianism by describing it as not only curing the ills of religious faith (by relieving it of the materia morbi as mercury did for the body), but killing faith by attacking or neutralizing by extreme literalism the healer itself, the Holy Spirit. 5141 29.259 The entry except for the last word, which is in ink, is in pencil at the top of the page, rather badly written and now faint. The word begun and cancelled was perhaps “permutation” or “permanence”. See 4662 f28v. Infusoria: See 4984 and n; Steffens’s theory of an Ur-Schleim probably lies behind Coleridge’s interest, as perhaps also Goldfuss’s Zoologie (4758, 5171 and nn) where infusoria are classified as the First Order in his First Class of animal life. Spiders transitional: Goldfuss discussed various families of spiders (I 212–21) as belonging to the 5th Class of insects, 3rd Order, 3rd family, but he did not suggest that they had a transitional position in any scale. Spinoza cogent versus Understand—o versus ideas: (The “o” is oddly drawn, certainly not a capital O.) I.e. Spinoza’s arguments effectively attack the knowledge of the sort acquired by the mere Understanding, contingent on space and time (5133), but are worth nil against Ideas, which are exclusive of space and time? In fact 5133 above has considerable relevance here. See also 4662, 4671 and nn above. Type: I.e. in the theological sense. Prefiguration? See 4984 f87v and n. 5142 29.260 Genius…Pseudo-genius…Talent: The old genius-talent distinction has developed in subtlety. Cf CN I 669; also The Friend (CC) I 110, 415, 419–21 (where Genius is defined as “originality in intellectual construction” and “Cleverness” seems to resemble Pseudogenius); also Chap IV BL (CC) I 81–2 and Chap XI at I 224. True Genius, like that of the distinguished and original physiologist John Hunter, Coleridge saw as dynamic, essentially generatiυe of further advances, as time proved it to be; see CN III 4357n, The Friend I (CC) 473–5 and esp I 493–4; also TL 17–18. John Brown’s over-simplified views, based on hypotheses about the responses of the nervous system to external stimulants and depressants, were always anathema to Coleridge, who must have discussed Brown’s work with Beddoes and with Blumenbach; see CN I 388, 389, 904 and nn. On the creative antithesis and conjunction (war-embrace) of Light× Darkness, see CN III 4418 f14; and in this volume 4659, 4843 f117v, 5249 and nn. υera sui multiplicatio: “a true multiplying of itself’; see the next entry on the generative Multiplication of Powers in Nature. 5143 26.17 Allsop’s: The return to Highgate 7 April 1824 represented the conclusion of some unhappinesses and irritations in consequence of which Coleridge left for about ten days to visit Thomas Allsop and his wife in Blandford Place, Pall Mall. The

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correspondence between Coleridge and Mrs Gillman, and Coleridge and the Allsops at the time indicates illnesses and some sense of reciprocal injuries on all sides, a not uncommon pattern in attempts at control of drug addiction; see CL V 346–51 for relevant letters. Idea started and pursued by Mr Gillman: James Gillman has perhaps been insufficiently regarded as giving intellectual companionship to Coleridge; see also 4825, 4713 and 4714 and nn. the Logic of Trichotomy (Vide the larger υellum parallelogram Pocketbook): I.e. N 29; see 4784 and n. negative Electricity is as truly Electricity as Positive Electricity: See 5249 and n. f19v a vital Fluxion: vital as opposed to a mathematical increase; see 5458 and n. f20 Consciousness: For various other less terse attempts at a description see 4540 and n. absolute purus, sine ullâ potentialitate: “Absolutely pure act, without any Actus potentiality”; see 5241 and n. Memory…Music: An early theme frequently adverted to; see e.g. The Friend (CC) II 111. f20v Inflammation: Gillman had written an essay on rabies for which he won a prize in 1812, but no work of his on inflammation has survived. Possibly there had been some discussion of Matthew Baillie’s treatment of the subject in The Morbid Anatomy of some of the most important parts of the Human Body; in 1815 in a letter to Dr Brabant Coleridge referred to this work (CL IV 613–14) where some phrases here are used, thickening, coagulable lymph (5) etc. But according to J.H.Green, the best authority on inflammation up to 1840 was still John Hunter; Green cited his Principles of Inflammation in his Hunterian Oration for that year, Vital Dynamics 84–5. Coleridge’s interest in the subject is shown by his careful reading of Jahrbücher der Medicin als Wissenschaft ed. A.F.Marcus and F.W.J. Schelling (Tübingen 1804–08), of which Vol III Pt i is given wholly to the subject of “Entzündung”. Coleridge’s annotations are highly critical of the vagueness and muddle; at one point he was provoked to say in the margin (36): “of which I have not understood one word”. 5144 26.18 The entry struggles with Coleridge’s attempt over a considerable period from about 1817 to understand and define caloric, a term ambiguous and controversial in his day. Beginning typically with the question What is definition? he proceeds on f23 to relate caloric to his logical prolegomena. The passage in pointed brackets at the foot of f22v and the top of f23 was written in between the lines after the first part of the first sentence of the second paragraph was written, i.e. …phænomena”. It was then necessary for him to alter the comma to a full-stop. This insertion on Understanding (f21v–f23) he saw, after he began on Caloric, as an omitted caveat essential to his whole argument. It is useful to notice these minutiae because a reader of the MS might easily assume that we have here two entries, one on logic and a second, beginning with the second paragraph, on caloric, an assumption fostered, for anyone who looks at the MS, by poorly mixed ink and changes of pen in mid-entry at other points. But we have here, on close inspection, a typical Coleridgian transition from logic and the abstract to physical and chemical concrete, tied to the essential distinction between the powers of the reason and the powers of the understanding. In any case, whether we assume one entry or two here makes little difference to interpretation. These

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are notebook jottings, “Hints & first Thoughts”, he said (CN III 3881) not the firm argument smoothed for presentation in lecture or print; the sequence of the reasoning is evident if not absolutely clear. There is extensive discussion of definition, caloric, and imponderable fluids in connexion with definition in TL 25, 63. Had Coleridge himself published TL he might easily have incorporated parts of this entry, which indicates that TL, like AR, was a work in process in his mind for many years. Genus…species: See 5209 f20 and n. See also an application in 5398 f75. Diversity in kind precludes…difference in degree: A point he frequently makes; see 4945n. Reason…intellectual…and practical: After Kant’s “pure” and “practical”. “the Faculty judging according to Sense”: AR 200, 208. Was he quoting from his own manuscript here? AR was announced as published 10 May 1825. f23 in the second: I.e. in the practical sense of reason, the a priori source of selfevident truths. therefore, R[eason] & U[nderstanding] are diverse: Of many developments of this, see e.g. The Friend (CC) I 154–8, AR 200–42; of numerous notebook entries see e.g. 5215 and n. Caloric: Some of Coleridge’s difficultly with caloric was the incorporating it into his scheme of powers. In this entry he took the position that caloric is a fluidum primum, and hence not decomponible. Once defined in this way, although still without a definite relation to the primary products of creation, e.g. light, it can serve as a basis for related phenomena such as fusion and solubility; cf 4811. Lavoisier in his Traité élémentaire de chimie (2 vols Paris 1789) considered caloric an element. Lavoisier’s work with Laplace raised the question of whether calorique was a fluid (probably Lavoisier’s view) or a force (probably Laplace’s view), but both agree on caloric as the cause of repulsion; cf f24 below. Thomas Beddoes and Humphry Davy thought that Lavoisier placed too much emphasis on the role and cause of heat, neglecting light. Caloric was defined by some of Lavoisier’s contemporaries, e.g. M.van Marum, as “matière du feu, de la chaleur, et de la lumière”—“matter of fire, of warmth, and of light”. enlargement of Bodies and other physical phænomena: Lavoisier Elements of Chemistry (tr R.Kerr Edinburgh 1790) I: “That every body, whether solid or fluid, is augmented in all its dimensions by any increase of its sensible heat, was long ago fully established as a physical axiom, or universal proposition, by the celebrated Boerhaave.” the sensation excited: Lavoisier (ibid 4) wrote that the sensation which we call warmth is caused by the accumulation of this substance. Coleridge was apparently carrying on a running polemic against Lavoisier, disputing his materialism on logical grounds. Vis sive actio calorifica: “calorific power of force”. Caloric implies…that the subject is a thing: Lavoisier (ibid 5) argued that the term caloric is in agreement “with every species of opinion” because it need not be supposed to be a real substance. Coleridge objected to the logic, from definition of the term. f23v by Abstracts: See 4538 and TL 26, on abstraction and generalization. ad huc sub lite: A common tag, “still under consideration”; cf Horace Ars poetica 78. alterâ parte adhuc inauditâ: “the other side not heard yet”. By Caloric we understand a Quality: Having accepted the use of the word, Coleridge questioned where it fitted into his own scheme, as an entity or a mode.

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Repulsion, for instance: Lavoisier clearly thought that the caloric exerts a repulsive force on particles of matter, which, in turn, exert an attractive force upon one another. f24 Weight, i.e. positive Darkness: Weight (Gravitation, Attraction) was, in Coleridge’s theory, a subsumptive antithesis springing from the more general Antithesis Darkness; Repulsion was its correspondent opposite springing from the Thesis Light. The term positive Darkness indicates Darkness as such, to be distinguished from Potential Darkness inhering in Light, which Coleridge called Negative Darkness. See CN III 4418 and n, and in this volume 4843 and n. supposita et postulata, υel potius jussa et præfinita: “presuppositions and postulates; or rather, commands and predefinitions”. Physiogony: OED lists the first use as by Coleridge in 1834, LR (1838) III 158. In his “Recapitulatory Lecture” attached to his Hunterian Oration (1840) J.H.Green expounded the distinctions physiogony (or “History of Nature”,) physiography (or “Description of Nature”) and physiology (or “Theory of Nature”); Vital Dynamics 101, 37. creation, not an emanation: See CN III 4418 and n. Coleridge emphasized that God transcended nature and was not a part of it, i.e. that the creation was not a self-originating act from within. The distinction between this view and pantheism is discussed by McFarland CPT 268–71, “Excursus Note IV Panentheism.” f24v the world proceeded from the less to the more perfect: See 4551, 4553 and nn, also TL 36. Coleridge had in mind perhaps an analogy between genus and genesis, the genera being the “numbered ascending series of distinct evolutions”, defined by their lowest numbers. This series is not restricted to species of plants and animals but includes all the steps of individuation beginning with the separation of Light and Darkness. See again CN III 4418n. Kant’s Himmel-system: Kant’s Allgemeine Naturgeschichte und Theorie des Himmels (1755) in VS I 283–520 was, to quote its subtitle in translation, “An Essay on the Constitution and Mechanical Origin of the Whole Universe treated according to Newtonian Principles”. Kant must be credited with priority in suggesting the nebular hypothesis (with some stimulus from the work of Thomas Wright of Durham), but it is generally conceded that Laplace and Lambert, working independently, produced similar theories, Laplace with particularly elegant lucidity in Exposition du système du monde (1796), with additions in later editions; also briefly in his Mécanique Céleste (1825). Georges Louis Le Sage (1724–1803) was prominent for his youthful speculations in discussions of cosmic attraction, repulsion and cohesion, elastic fluids, etc. His Traité de physique mécanique (Geneva & Paris 1818) ed P.Prévost may have been known to Coleridge either directly or through its prominence in reviews. These were all “Newtonian” astronomers, representing the world as a mechanism—enough to unite them perhaps in Coleridge’s mind. Cf the letter to C.A.Tulk 12 Jan 1818 (CL IV 804–9). In site of his theoretical reservations, Coleridge saw the Beneficial Results as producing a Cosmos from Chaos. +Light and+Darkness: See f24 above. f25 materia specifica minime ponderabilis: “specific matter of minimal ponderability”. “dynamic light”. Heat (Calor dynamicus): “dynamic heat” (as force); Coleridge made his taxonomic ideas even more specific by adopting Linnaeus’s binomial form. In his letter to C.A.Tulk

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Sept 1817 (CL IV 771) Coleridge referred to the division of Light and Darkness and identified Darkness with Gravity, but concluded with the statement: “What follows therefore is wholly of the Manifestation or World of finite Relations”. In this entry he was defining and classifying the finite relations, combining the Mosaic cosmogony, Naturphilosophie and the categories of Lavoisier’s chemistry. Steffens’s “indifference” between light and darkness became a species of Lavoisier’s genus Calor. Color is the synthesis of phænomenal Light: See 4855n and Steffens Grundzüge 53. In 5446 Coleridge worked out the dynamic relations of the genus Colour. The problem was to occupy him for many years. Cf 4929 f30: “Light in the service of Gravitation is Color”. For the significance of real and ideal see 4555 f49. But sound? The reasoning here rested on the recognition that Light and Darkness exist as noumenals and then as phenomenals. Heat was the reciprocal tension, not a new subsumptive thesis, between+Light and+Darkness and thus was important as a generating principle. Color was a new product springing from the phenomenalized tension between light and darkness, sound the product of the noumenal tension. , an Henad: “a unit/Unity”; see CN III 3824 for the Neoplatonic use. In a marginal note on the Aurora the Henades are Boehme’s “Powers of God”, the highest ideas. CM I under Boehme Works § 32. Fluidum primum et essentiale: “first and essential fluid”. The use of the term fluid equated with the essential, or noumenal, is common in the history of philosophy, but Coleridge objected to Swedenborg’s “phenomenalizing” of the noumenal with exactly this term, in a note on Swedenborg Oeconomia I 361; see also 4512, 4515 and nn. The Blunder…representing it as atomic: I.e. representing Calorique as entirely phenomenal. f25v Pleuronectes: A flatfish with both eyes on one side of the head; cf 5174. modern corpuscular Psilosophers: See CN III 3244 and n. dimidiety: “halfness”; not in OED. 5145 26.19 His own experiment with the astronomical imagery of the solar system, focus, ellipsis, and hyperbola (see 4633 and n) is too much here even for Coleridge. If this was not one of his own “cogitabilia”, his source of the Nonsense has not been found. 5146 28.68 In PW I 489 the first four lines are printed as “L’Envoy” to Love’s Apparition and Evanishment (with significant changes); in a footnote the first six lines are given, rather closer to the notebook entry, from a letter of 27 Apr 1824 [to Allsop] now in CL V 360. The last four lines appear not to have been printed. These lines were written below and opposite 4810, and possibly some recollection of Sidney’s treatment of love and desire in his Arcadia (where Strephon is “reckoning up our losses”) lies behind them. Against the entry, in another hand (a cramped instance of Mrs Gillman’s) is written: “mistaken”. 5147 28.69 A piece was torn out of the lower right hand corner of the leaf, before it was written on. The underlining of my is an indication that Coleridge had moved up from the second to the third floor, to the “Bed and Book-room” he chose in 3 The Grove (to which the Gillmans had moved Nov 1823) for its view “over Southampton Farm, Ken Wood & Hampstead not surpassed within a hundred miles of London”. Letter of 18 Feb 1824. CL V 335. Later the room was enlarged by raising its sloping attic ceiling to become the room familiar from the water-colour of George Scharf. C at Highgate 51. See Plate II.

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Nightingales still sing in Highgate (1978) and Coleridge enjoyed the competition over hearing the first one; see 5358 f42. 5148 28.70 recommended by my ingenious friend, Mr. S.T.Coleridge: The entry was apparently a draft for the use of J.H.Green in giving lectures to medical students which were noted for their cultural breadth. Green was Professor of Anatomy at the Royal Academy, giving six lectures a year on anatomy and the fine arts from 1825 to 1852. These were no doubt discussed with Coleridge, as fragments of drafts written by Coleridge exist, even on anatomical subjects, in MS Egerton 2800 ff60–2, 67–9, and MS Egerton 2801 ff104–5. The most interesting is a draft for a lecture on comparative anatomy in Coleridge’s hand (MS Egerton 2801 f107 and Add MS 34, 225 ff140–3 and MS Egerton 2800 ff100–1) of which Green’s subsequent lecture exists. Full texts of these and other such fragments will appear in SWF. See also below 5390 and n. Rhematic: Cf TT 23 Sept 1830: “The object of rhetoric is persuasion,—of logic, conviction,—of grammar, significancy. A fourth term is wanting, the rhematic, or logic of sentences.” OED quotes Coleridge here for this use. See above 4771, 5133 f96 and nn; also Logic (CC) 22–3, 101. copia υerborum: “stock of words”. After this entry, and probably at about the same date, a footnote to 4724 was inserted; see 4724 and n. 5149 26.84 This was the first entry on the back leaf of this notebook, Coleridge having turned the book to write from the back. Henry Taylor (1800–86) was author of Philip van Artevelde (1834), a novel that appeared about a month before Coleridge’s death. He wrote articles for the London Magazine and QR, and from 1824 onwards was a clerk in the Colonial Office, active on the slavery issue, holding gradualist views about emancipation. He knew WW and RS in the north, but Coleridge only later in London. Coleridge sent a letter to the address in the entry 25 May 1824 (CL V 365); a week earlier he had not known the address so left a blank on the envelope, which was filled in by someone else. The entry may therefore possibly be dated 18–25 May 1824, after which Taylor paid several visits to Highgate. A few days before 29 Sept 1831 he paid “an auscultatory visit” with James Stephen and J.S.Mill when one subject was the National Debt. Correspondence of Henry Taylor ed Edward Dowden (1888) 39–40. See also 5365 n. 5150 29.261 With this whole entry cf 4648, 4929 and nn above. plastic Life: See an earlier reference to the instinctive spirit of plastic Volition in CN in 3840 f120, also the MS fragment on Meckel quoted in 5217 n below. The first sentence here, perhaps the whole entry, is related to (in preparation for?) Op Max; cf Op Max (MS) f97: “In the implicit conception therefore of life as unity, as plastic and as invisible, the human mind commences”, or ff113–115 where a “principle of activity from within even in its lowest degree of power even as it manifests itself in a lichen or a fungus” is described as “inconceivable except as spontaneity” and that in turn as “inconceivable except as grounded in a Will,” and “plastic nature” is described as the “identity” of “energy” and “receptivity”. what there is of Life in plastic Nature: Cf above 4639 f22. sub eâdem Prothesi: “under the same Prothesis”.

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Self in Self-Consciousness: See above 4929 f32 and n. Here too Op Max (MS) provides (II f98) a gloss: “With the awakening of self-consciousness, the first sign…of which is not its own bodily shape, but the gradually dawning presence of the mother’s, the conception of life is elevated into that of personeity.” This sentence follows immediately the first one quoted above. Natura Naturans or Zωoείδες τì: “Nature actively creating” (see above 4843 and n) or “something resembling life”; cf 5168 and n for related coinages. Multiplication of powers in Nature: I.e. suggesting a way by which schemes of powers such as the one in CN III 4226 may be genetically understood. The argument is also useful for Coleridge’s desire to account for the ascent of the power of Life. See the beginning of 5142 and n, and esp 4929 where Gen 1:26 was quoted and the phrase descending Humanity more fully explained (4929 f29v). aliud et majus, υi ipsius Naturæ: “other and greater, by the force of Nature herself”. Contractility…in Bostock’s…application of the term to Haller’s Irritability: John Bostock M.D., in his Elementary System of Physiology (3 vols 1824–7) I 161–2, discussing the physical properties of muscle, said many physiologists used the word irritability, including Haller, “who had the merit of first comprehending the nature and extent of this property”; but Bostock preferred contractility, the word irritability being used in too many different contexts. Haller was held correct in his hypothesis but unfortunate in his terms. Coleridge’s objection to Bostock’s change in the word may be owing to the fact, which he states, that Blu-menbach used contractility in a different sense. See 5168 where Irritabil-ity is objected to, and instinctivity suggested. The contemporary struggle over terms had its deep basis in the vitalist-mechanist conflict. See e.g. an article in No 25 QJSLA (Apr 1822) XIII 96–113 by A.P.W.Philip, M.D., “A Review of some of the General Principles of Physiology, with the practical Inferences to which they have led”. Haller’s theory of irritability is described, “that the power of muscles resides in themselves, and is only lost when the influence of the nervous system is withdrawn in consequence of the failure of other powers, and that this influence acts only as a stimulus to the muscles, and that only with respect to those of voluntary motion, those of involuntary motion being excited by other means” (98). 5217 and n is pertinent here. K.A.Rudolphi, whose work Coleridge knew and referred to later in N 36, objected to irritability as generally used especially in a vegetable context, saying that contractility only was applicable to vegetation. 5151 29.112 Used in Inq Sp § 33. Coleridge’s comments on medical practice are numerous and various; see CN III 3431 and n, and many entries in this volume on the physiology of diseases. See John Harris “Coleridge’s Readings in Medicine” W Circle (Spring 1972) III ii 85– 95; also R.Guest-Gornall “Samuel Taylor Coleridge and the Doctors” Medical History (Oct 1973) XVII 327–42. In a note on C.A.F.Kluge’s Darstellung des animalischen Magnetismus, als Heilmittel (Berlin 1815) 14, Coleridge referred to Friedrich Hoffmann on sleep and cases of “magnetopathia”, citing Hoffman Opera omnia physico-medica (6 vols Geneva 1748–53) III 49–50. There was a copy of this work in Gillman’s library. Hoffman, as impressive in learning as in Common Sense, was strong on water drinking and natural remedies. Coleridge had the use of two good medical libraries, Green’s and Gillman’s, and unusual access to contemporary medical men.

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5152 29.113 Like 4917, from Phil Mag (July 1822) LX 71. 5153 29.114 4 June 1824: The previous evening Coleridge had been to “a dance and rout” at J.H.Green’s in Lincoln’s Inn, where he and HCR talked till the early hours of the morning. CL V 368 and n. Was selfishness unnaturally socialized there? Or did political talk with HCR lead to these reflections? party-spirit: The “agitations of party spirit” as he called them, gave rise to three letters by Coleridge to the Courier in 1811. EOT (CC) III 279–82, 305–13 to give but a few among his many uses of the phrase. Club of Jews: Coleridge discussed this “toast” in 4925. goodiness: Coleridge’s coinage in the Courier 20 Jan 1810: EOT (CC) II 91; see there n 6 for additional uses. When HCR objected to HNC’s presentation of Coleridge in TT as a “goody” man rather than a good man, he was making a defence STC would have appreciated. (see Friend): Possibly a reference to No 5 The Friend (CC) II 64–78, or (CC) I 100– 106, on the moral responsibility of writers in the communication of truth and the firm hope of goodness. Blackwood’s Magazine for the last year or 10 months: Coleridge earlier had published articles 1819–22 in Blackwood’s; see 4509 and 4930 and nn. 5154 3½.118 Summarized, with some quotation, from an item “On the Application of Muriate of Lime as a Manure” in the “Miscellaneous Intelligence” in QJSLA (July 1824) XVII 362–3. (See also 5156.) This was commonly called Brande’s Journal, the editor being Thomas Brande, successor to Davy as chief chemist to the Royal Institution. Coleridge was reading QJSLA in July 1824 (CL V 372); see also 5155 and n. See CN II 3112 and n for Coleridge’s interest in 1807 in the cultivation of sunflower seed. Two leaves were cut out before f138. 5155 3½.119 The first paragraph (except for Coleridge’s Lucifer) is again from QJSLA (July 1824), a condensed version of “Dobereiner’s Instantaneous Light Apparatus”, like the other items of this entry among “Miscellaneous Intelligence”, XVII 378–9. Johann Wolfgang Döbereiner (1780–1849), eminent chemist, was best known for discoveries with oxygen and platinum. The second paragraph is from the same number of QJSLA, “Odour of Hydrogen Gas extraneous. Inodorous Hydrogen Gas”, signed “Berzelius” (380). Paragraph three appears to be Coleridge’s own deduction supported by “MM. Liebig and Gay Lussac on Fulminic Acid and Fulminates” (386–90) in the same volume as the two foregoing. suspicions respecting Cyanogen: Probably that cyanogen was potentially unstable and also that it had some metallic character, because its constituents were at opposite poles of the Compass of Nature. Fulminates are compounds of metals with carbon, nitrogen and oxygen. Cyanogen was the only compound of carbon and nitrogen, while cyanides contained metal and the cyanogen radical. f139 Steffens’s hypothesis that Carbon & Nitrogen are the constituent elements of the Metals: This is a clear reference to Beyträge 262–3 where Steffens says: “If metals could be analysed chemically, one would undoubtedly find them to be composed of carbon and

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nitrogen” tr. Coleridge’s marginal notes on Steffens at this point (Beyträge Chap VI) provide a commentary on this entry and vice versa, esp the annotation on 262–3: Steffens should have stayed by I. 4. & 5. of this page—or should have said, if any metal should ever be decomposed, and if this be possible— then it would doubtless be found composed of the same stuffs as Carbon, and as Nitrogen, is composed of—only in some different proportions. A simple Body is an absurdity: and if Carbon in its utmost purity and if Nitrogen in like manner be Bodies, they must each be composite no less than Gold or Arsenic—and according to Steffens a synthesis of the same Factors or Antithets, tho’ in diff! proportions. It is an error therefore and an inconsistency in Steffens to speak of the Metals as composed of Carbon and Nitrogen—unless these are taken as the names of the Power predominant in each. And even so, yet not as composed of them, but as constituted by them. S.T.C. Annotations on 11–14 appearing in CM under Steffens are also relevant. In regard to Steffens’s too great and almost exclusive attention to the two points of fixity & volatility (corresponding to carbon and nitrogen in the Compass of Nature), Coleridge clearly had many passages in mind, such as e.g. Beyträge…Chap IV 136 foll. In Sept 1826 Coleridge wrote a P.S. to this entry; see below 5438. 5156 3½.120 Although the entry is in “Omniana 1809–16”: LR I 340–41, the date attributed there is ruled out by the date of 5155, which must have preceded it on the page. In appearance of hand and ink, 5155 and 5156 are much alike; but see 5155 n. Moreover with this entry also there is probably a link with the July 1824 number of QJSLA (see above 5154, 5155 and nn). A summary appears there (XVII 250–53) of a paper by J.F.W.Herschel and James South delivered to the Royal Society in Jan 1824, titled “Observations on the apparent distances and positions of 380 double and triple stars, made in the years 1821, 1822, and 1823, and compared with these of other astronomers; together with an account of such changes as appear to have taken place in them since their first discovery”. The account would be attractive to Coleridge as presenting new information, a challenge to received opinions, and as revealing Herschel in the act of revising and correcting his own earlier observations. Meleager: The mythical Greek hero at whose birth to Althaea it was prophesied that when a stick then on the fire burned away he would die. His mother retrieved the brand, put it out and into a chest. Later hearing that he had killed her brothers she threw it onto the fire in revenge and thus brought about his death. Sir T.Brown’s remark appears (reading “bodies” for Coleridge’s things) in Bk II Chap 4 of Coleridge’s edition of Pseudodoxia Epidemica &c (1659) 64– 5157 3½.122 The entries here towards the back of N 3½ (5157–5159) are later than 5154, 5155, 5156, and belong probably to the summer or autumn of 1824 when, with many delays and difficulties, AR was still being written. They seem to fall between July and Aug 1824 and the P.S. of Sept 1826 attached to 3½.119, now 5438; see also 5438n. the υiewless Air: Viewless was used by Coleridge, as by Shakespeare, and WW, to mean “invisible”. we know each others presence; Cf CN II 3165, CN III 4166 f2 and nn.

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The generation of an I by a Thou: Cf 5076–5079 and 5377. Cf also “There could be no He without a previous Thou and I scarcely need add that without Thou there could be no opposite, and of course no distinct or conscious sense of the term I, as far as the consciousness is concerned [,] without a Thou” Op Max (MS) III f142; also “(no I without a Thou as proved in Chapter [Coleridge’s blank])” ibid II f180. Genesis C[hap] I: See CN III 4418 and n. how many years ago: The earliest entries in N 3½ were made in 1798—9, others in 1809–11, 1815, 1816, possibly in 1817–18, and others again in 1823–6; the precise date of the original memorandum and of Coleridge’s now are therefore equally obscure. latet: “It is obscure”. The problems of understanding human consciousness and communication, human and other, were of unending concern and complex attention, especially throughout the notebooks, where Coleridge felt free to speculate. 5158 3½.23 Demonstrationers and Defencers of Christianity: Coleridge frequently criticized the contemporary defenders and the attackers of Christianity as using pseudofactual, literal arguments, often based on prejudice, superficiality, and narrowness incompatible with religious faith as he conceived it. See 4546, 4964, 5264 and nn. See also a letter to Allsop c Jan 1820. CL V 16. For the Infidels and Assailants see 4916 f75v, 5159, and nn. 5159 3½.124 Hume, Gibbon…Encyclopædists: Examples of sceptics who described human history in naturalistic terms, but nevertheless for their own purposes made use of such words as “Grace” and “Providence”. Dark-lanthorn: Lantern with a slide, by which the light could be hidden; used by footpads and robbers. Tertullian & Origen…influence of the Holy Ghost: Examples of thinkers attractive to Coleridge because they rested their conviction of the truth of Christianity on the inward assurance and spirit rather than on the literal interpretations of evidence—e.g. Tertullian in Adversus Marcionem 4 xviii (Migne PL 431–4), Origen in De principiis I iii, and Leibnitz throughout the Théodicée (2 vols Amsterdam 1710). Bacon and Leibnitz: The Bacon reference may be to his A Confession of Faith: Works (1740) 453–7. On patristic criteria of inspiration see 5118, 5126 and nn. I believe thro faith…: Cf CN III 3888 and n, and Chap XXIV BL (CC) II 244. It was in some measure Coleridge’s influence in this respect that led James Martineau to write in 1840: “there is far less belief, [in external evidences] yet more faith than there was twenty years ago”. Quoted by B.M.G.Reardon in From Coleridge to Gore (1971) 315. Lessing’s Bruchstücke Vol. 5 & 6. P. 20: I.e. Bruchstücke über einige Fragmente des Wolfenbüttelsche Ungenannte. The reference is to Coleridge’s 30-vol edition of Lessing (1784–96) where these volumes (1791) are bound as one. The passage beginning on V 19 is marked with a line in the margin and a finger pointing to it. Tr:…here was a period in which it [Christianity] was already so widespread, in which it had already gathered very many souls to itself, and in which at the same time not a letter had yet been set down of that which has come down to us, so must it likewise be possible that if everything the evangelists and apostles wrote were completely lost again, still the religion taught by them would survive. The religion is true not

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because evangelists and apostles taught it, but rather they taught it because it is true. The written delivery must be explained from its inner truth, and no amount of written delivery can give it an inner truth if it has none. The passage gave rise to attacks on Lessing as allegedly sceptical of revealed religion and biblical authority. Coleridge in CIS Letter IV, agreed critically with Lessing, borrowing from him and going beyond him. Cf CIS 63, and Green’s Introduction to the 1849 edition xi—xxxiii. See also ibid Letter VI 73–78, esp 78 “it is the spirit of the Bible, and not the detached words and sentences, that is infallible and absolute”. For a good statement on Inspiration see 5337 below. 5160 3½.125 In reading Strype’s “Appendix to the Memorials of Archbishop Cranmer” (see below 5161), Coleridge found sufficient reminders of his objection to the servility of prelates, and to kingly rule by “divine right”. Here (against Number XXVIII of the Appendix) Coleridge wrote: “Not wholly without cause did the Pontificial Divines charge our first English Reformers with flattering Kings by an unwarrantable extension of the kingly power.” Prelatical Priests & Crown Divines under the Stuarts: See 5013, 5055, 5057. To Laud Coleridge was consistently hostile, as the many references to him in this volume show. 5161 3½.126 The first paragraph is close to a position taken in AR 380 on the sacraments in general and the Eucharist in particular; cf also 5126, 5172, 5348 [Apr 1826] and nn. Arnold’s great work: Antoine Arnauld La perpétuité de la foy de l’Église Catholique, touchant l’eucharistie first appeared in 1664 in one volume, known as “La petite Perpétuité” and subsequently in multi-volume editions with citations from the Fathers on the doctrine of the “real presence”. We do not know what edition Coleridge used. Arnauld’s defence of Transubstantiation rests on pointing out that the church Fathers must have held the doctrine, for they nowhere denounce it as heresy and idolatry, that historians are in error when they maintain that the Eucharist was to the Fathers merely commemorative and symbolic, and that if the doctrine of the “real presence” had not arisen, as Protestants suggested, until the 6th century, the innovators would have been denounced for their ignorance of the Fathers. Coleridge refers in a note in AR 380 to “Arnauld’s great work on Transubstantiation (not without reason the boast of the Romish Church)”. Bucer’s Exposition…Life of Cranmer: Coleridge’s copy of John Strype’s Memorials of…Thomas Cranmer (1694) is in the BM. A long Appendix, separately paginated, setting forth over a hundred theological and political documents, is annotated by Coleridge on points dealing with the sacraments. The reference here is to “Num. XLVI. The sentencious sayings of Master Bucer upon the Lordes Supper”. Bucer says that the communicant receives Christ as a spiritual essence, although not in the bread. Thus it is neither metaphor nor carnal experience, but a spiritual mystery understood not “by the trade of our own reason” but by faith. See also CM I under Gilbert Burnet History II ii 386–7. Bishop Hoadly and the modern Sacramentaries: Benjamin Hoadly (1676–1761) successively bp of Bangor, Hereford, Salisbury, and Winchester, started a theological furor with A Plain Account of the Nature and End of the Sacrament of the Lord’s Supper

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(1735). His contention was that the Eucharist is simply a memorial act; cf AR 380. Cf CN III 3847, 4044 and nn; also a note on Sacramentaries in BCP 29 in CM I. I take the earliest Fathers: For Coleridge’s reading of the Fathers see 5228 and n; it is possible that Coleridge took the long passages quoted in Part I of the Perpétuité, e.g. Ignatius in Ad Smyranaeos VIII, and Chrysostom in “Homilia 24” of In epistolam primam ad Corinthos and in De sacerdotio III 4. See Arnauld Perpétuité (6 vols Paris 1702–4) I 5–31. For Irenaeus on the subject see below 5172 and n. References to the Eucharist in the patristic writings of the first five centuries make no fine distinctions concerning the “real presence”, but most seem to assume that the sacrament is more than a mere commemoration or metaphor. It is possible also that Coleridge read similar adductions and quotations in Jeremy Taylor Polemical Discourses 249–67, “A Discourse of the Real Presence”, in which Taylor used the lack of graduation in the terms to argue that the Fathers did not hold the doctrine of transubstantiation. “the tremendous mystery”; the term is used by Chrysostom on I Cor 10:16, in “Homilia 24” In epistolam primam ad Corinthos (Migne ; “remembering tremendous mysteries”. PG LXI 199): µυστηρίων µεµνηµένoς 5162 3½.127 The entry is almost a summary of numerous entries throughout this whole volume; e.g. on the First Creation=Incorporation of the Logos see CN III 4418 and above 4554, 5076 and nn. polarization of the potentialized Actual: In the original Fall, as the evil became actualized out of its potential, the good fell back into potential from its actual; the first step of the creation, therefore, the polarization of this disactualized (5248 f34) good by the Logos, produced the Prothesis Light-Darkness. The polarization of Light into Life: For Coleridge’s view that Light was a principle of Life see 4639, 4677 and nn. divine Noumenon or Lux Intelligibilis: The idea of the Logos, or the “Intelligible Light” repeated in the mind of man, elucidated in the Essay on Prometheus as a Polarization of Idea and Law with Reason as the midpoint of the synthesis. LR II 342–9. “natural laws”. Reason as the Indifference: See 4784 f127v and n. New Creation: 2 Cor 5:17. Faith as the Indifference: I.e. the meeting point between the incarnate Logos and fallen man. See “Essay on Faith”: LR IV 433–8. 5163 3½.128 Nehemiah II 12–15: 12. And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon. 13. And I went out by night by the gate of the valley, even before the dragon well, and to the dung port, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. 14. Then I went to the gate of the fountain, and to the king’s pool: but there was no place for the beast that was under me to pass. 15. Then went I up in the night by the brook, and viewed the wall, and turned back, and entered by the gate of the valley, and so returned.

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For the figures of men and beasts Coleridge wanted a Rembrandt. (The Remblant reading is clearly a slip. In C&S he referred to “the wild lights, the portentous shades, and saturated colours of a Rembrandt, Caravaggio, and Spagnoletti”. C&S (CC) 151. Raphael’s Bible Gallery: Coleridge may have been thinking of the fiftytwo frescoes on OT subjects, on Genesis I from the creation of Light onwards, called “Raphael’s Bible” in the Loggie of St.Peter’s; he would be remembering it from his stay in Rome in 1805–6. Or he may have had in mind the seven Cartoons Raphael drew for tapestries for the Sistine Chapel, which arrived in England in 1623, and for which, when they arrived in England, Sir Christopher Wren built a Gallery in Hampton Court known as “the Raphael Gallery”; in 1816, 1817, 1818 these cartoons were on loan to the British Institution and exhibited there, a likely place for Coleridge to have seen them. Rembrandt and Piranesi: Cf an earlier wishful coupling of souls, Wordsworth and Simonides and/or Empedocles, and his own with Wordsworth, in CN II 2712. Here again, the mode of duality came easily, not only from admiration but because Coleridge probably knew, especially if he first looked at Piranesi’s work with Washington Allston in Rome, that Piranesi at one stage took Rembrandt for his exemplar; Piranesi’s obituarist, Bianconi, described him as “the Rembrandt of the ancient ruins”. Jonathan Scott Piranesi (1975) 320. In a letter of 3 Nov 1814 Coleridge referred to Piranesi’s “astounding Engravings from Rome and the Campus Martius” (CL III 541). In 1808 he had sent to SH in Penrith various books “in a Box containing the Piranesi Folios for William”: CM II under Homer § 1. Q in the London Magazine (Oct 1821), and in Pt II of his Confessions (1822) 163–4, recorded looking at some Piranesi reproductions with Coleridge, who gave him a vivid account of the Carceri etchings as Piranesi’s “Dreams”. In 1829 Coleridge, in some interesting remarks on space, referred to them as “the Delirium of Architectural Genius” (N 39). Intuitively, without having seen Jerusalem, Coleridge readily envisaged a Piranesi treatment of stone columns, walls, buildings whole or crumbling, the interior and halfinterior perspectives through circular arches, balconies, stairways, in the brilliant chiarascuro light of Jerusalem, with all its varied, enfolding light-attracting architecture on the Judaean hills. One remembers that the Destruction of Jerusalem had been amongst Coleridge’s themes, early and late, for an epic poem; see (1803) CN I 1646n and (1820) CL V 28. 5164 16.395 In ink. 29 Septr, 1824…: The appearance of the MS (ink, slope of hand, etc) suggests one entry about events of these two dates, though there is a considerable gap before the second date. Interpretations of the incoherent Greek, with the few transliterated Latin and English words must be tentative, with alternative readings being shown in square brackets. Coleridge was with the Gillmans at No. 3 The Grove, Highgate. Translated, the first part may read: “Wednesday Night, 29 Sept 1824. The explanation. It was however the fear of giving pain did more than half. Reproach about/Shame over lust—. Ought the first kisses of her who was then the lover rather than the beloved, to have awakened or not awakened, the passion of lust? If I [verb omitted—behaved] over another woman as she over Pansophos [i.e. Allsop]? Did I sacrifice nothing [?to Allsop/to passion]? Can Love exist without sacrifice? To seem, not to be, this is to be feminine.”

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It is difficult to make much sense of this in isolation from whatever painful private facts lie behind it. The Greek letter π could perhaps stand for the initial of another name, but may refer to Pansophos already mentioned, or παθος, “passion”. See Coleridge’s letters of 24 Sept, 20 and 22 Oct 1821 to Allsop about the latter’s pre-marital perplexities (CL V 176–84), and particularly a note by Allsop on one letter, “for him read her & viceversa” (ibid 182). Coleridge was evidently writing with an attempt at greater than usual concealment. For Coleridge on marriage, see above 5097 and n. Thursday, 30 Septr, 1824: “GNA [i.e. Anne Gillman] with [Miss] Br [a] d [ley] and Duenna to Ram’s Gate”. Coleridge followed them a few days later to Ramsgate. The duenna was perhaps young Eliza Nixon? Not this time, apparently, Jane Harding. See CL V 255, 374, 378, 392–3. 5165 16.396 In ink, hard upon the previous entry. AP 303–4 var. The entry breaks off in mid-sentence, the remainder of the page and the eight pages (i.e. f f125v-129) being blank. For another attempt to describe sounds, cf 4927. 5166 29.115 Coleridge’s quotation, with very minor variants, is from a letter from Lady Rachel Russell, “to (supposed) the Bishop of Salisbury”, as it appears in The British Prose Writers (1819–21), Vol VI of which comprises Lady Russell’s Letters. His excerpt is on 81–2, where Lady Russell is writing about her deceased sister. We do not know which edition of her letters Coleridge was using. Mrs Tulk’s death: Susannah Hart Tulk, affectionately mentioned in many of Coleridge’s letters, was the wife of C.A.Tulk, Coleridge’s Swedenborgian friend. The notice of her death appeared, however, in the Morning Herald of Thursday 21 Oct, a date that usually threw Coleridge into error. more than usually cheerful Birthday: See 5032 for another good one, and 4606 and n on the date. Nix ista teterrima spes nostras et fidem sepelivit: “that most hideous snow buried our hopes and faith”. The snowstorm was a canvass and an election in Highgate for a surgeon-apothecary, in which James Gillman lost to Bernard Geary Snow by four votes to seven. Whittington College (known locally as the Whittington Alms houses), run by the Mercers Company, had recently moved from The Archway to Highgate. The board advertised for a new surgeon-apothecary to keep an eye on the twenty-four elderly ladies with a tutor in charge. Dr. Snow’s election was a severe blow to the Gillmans, whether because of the £63 annual salary or the prestige in Highgate; Coleridge took the affair much to heart, perhaps in part out of sensitivity to the Gillman’s financial burden in looking after him; see CL V 377, 381–6. The following year there seems to have been another competition between Snow and Gillman, over a prospective well-to-do patient; Coleridge’s letters at the time were rude about Snow. CL V 420, 432n. See also 5457. 5167 29.116 Conscience: Cf “Consciousness itself, that Consciousness of which all reasoning is the varied modification, is but the Reflex of the Conscience”: Coleridge’s MS note on a copy of the 1818 Friend: Friend (CC) I 522–3 n. The Act of Self-consciousness…a Subject that is its own Object: See CN III 4186, 4265 and nn, and in this volume e.g., 4717 among many others. Conditio sine quâ non: “Indispensable condition”.

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ponit et imponit: “posits and imposes”. pigra ejusdem repetitio: “idle repetition of the same thing”. positio υerè synthetica: “a position that truly puts things together”. The Magnet is the Phænomen: [I.e. the specific material manifestation of consciousness whereas] Magnetism is the Symbol [i.e. the dynamic principle] of Selfconsciousness, which is the ∆υναµo-δυναµις, the “dynamic power” of magnetism in its highest dignity; see 4831 and n. The entry illuminates and is illuminated by other passages on Symbol; see e.g. 4831 and n with references there. Actio magnetica: “magnetic Action”. Principium Identitatis et Contradictionis: “Principle of Identity and Contradiction”. Galυanism the Synthetic: See 4512, 4639 and nn. Magnetism…the Shadow of approaching Life: I.e. it corresponds to reproduction. Just as the production of magnetism is the first polar resolution of powers in the Compass of Nature (CN III 4420 f20), so reproduction is the first and lowest power in the scale of life. elanguescit…Iron: “languishes away” into iron. Cf John Elliotson’s note in his translation of Blumenbach Institutions of Physiology (1817) 10: “It has generally been supposed that iron existed in the red particles of the blood as superphosphate. Berzelius informs us that he has never discovered iron nor lime in the entire blood, though both are so abundant in its ashes.” See also CM I under Boerhaave § 5. The linkages here show how magnetism fascinated Coleridge, physical terrestrial magnetism or animal magnetism, subjective and objective, positive and negative, passive and active, the midpoint of all of the poles of all of them being easily seen in human terms as selfconsciousness—a two-way polar functioning of the self. 5168 29.117 Sensibility…Irritability…Instinctivity…: See on Coleridge’s concern over these terms 4813, 4886, 5171 and nn. For instinctivity OED gives as the earliest use Coleridge’s TT 2 May 1830, where again it was held preferable to irritability. The preference is based, or so 4833 seems to suggest, on the implication of greater inner activity, or more specific initiative, hence instinctivity is more compatible with Coleridge’s vitalist physiology. the term Centrality, or the Central Force: See 4555 f49, which is less tentative in the use in a chemical context. Flourien’s Experiments: See also 5189. Marie Jean Pierre Flourens, the famous French physiologist (1794–1867) among other important works produced one in 1825 on the nervous system. His experiments were earlier reported to the French Academy by Cuvier and others and translated in QJSLA (Jan 1823) XIV 427–30; also in Phil Mag (Feb 1823) LXI 114–25 in a review article, “Determination of the Properties of the Nervous System, or Physical Researches concerning Irritability and Sensibility”. On the three forms of life described in the Greek phrases for “plantlike” “insect-like”, and “peculiar to animals, or to life proper” cf 4886 and n. J.H.Green, in his Hunterian Oration of 1840 (Vital Dynamics), gave a highly Coleridgian account of organic life; his analysis (123–4) of the three “ascending stages” indicated in these phrases (without Coleridge’s Greek and without the word instinctivity) corresponds to Coleridge’s divisions here. If as Coleridge said, in 4886, this came 2 Apr 1822 as a “first thought”, this N 29 entry must be of later date; the natural notebook sequence then is probably the true one.

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5169 29.118 The entry represents Coleridge’s continuing interest in the origin and composition of the four gospels, and perhaps a preliminary stage of his close study of the subject, with Eichhorn NT in the background, and possibly Johann D.Michaelis Introduction to the New Testament tr Herbert Marsh; see below 5323n. John’s must…be made an exception: See also above 5075. Expansions of a Proto-evangelium: Eichhorn NT I 148–415 developed the theory of an Urevangelium with which Coleridge first disagreed and then later changed his opinion, as becomes apparent in CN V. each Evangelist excerp[t]ing…his particular views: As suggested by Marsh “Dissertation on the Origin and Composition of the Three First Canonical Gospels” in his translation of Michaelis Introduction to the New Testament (4 vols Cambridge 1793– 1801) III–2 213, 267, 278–87. f79 Monograms, ex. gr. the Infancy of Jesus: Cf CN III 3779, also 5240 f28v and n. γνωµαι: “sayings”. Doctrine of Papal Supremacy, which is mentioned only by Matthew: Matt 16:17–19. the Repetitions…: E.g. the episode of Peter’s confession that Jesus was the Christ, the Son of the living God, contained in Matt 16:15–20 is repeated in Mark 8:29–30 without the commission and the promise of the keys, and in Luke 9:20–21 without the commission or promise. Eichhorn NT I 155–62 gave variants and contradictions in the gospels generally. 17 & 18 verses of Mark XVI: Eichhorn NT I 577–8 and 578n held that the passage was genuine. By 1826 Coleridge had come to the view that it was spurious, as he suggests here; see 5372 and n. traditions of the third century…: I.e. there were stories in the Fathers in the first three centuries of the gift of tongues, but these are not a matter of credible history. speaking unknown languages: Acts 2:1–4. For an interesting example of Coleridge’s scepticism about speaking with tongues, see Chap VI BL (CC) I 112–13. proof positive of the contrary in St Paul?: Possibly a reference to I Cor 12:4–10 and 14:1–10, in which Paul speaks of the “gift of tongues” as an ability with foreign languages and as a gift of the Spirit, and distinguishes this from the ecstatic “speaking with tongues” understood by no one, which that marked religious frenzies of the day, against which he cautions. 17 υ.: I.e. of Mark 16. 5170 29.119 In a small space on f79v opposite this entry, someone pinned a piece of grey paper bearing a few lines of Coleridge’s writing on both sides; these have been transferred to the final paragraphs of 4909 where they belong. What is a Mystery!: See 4909 and n, and CN III 3517. On his proposed work on the “Mysteries of Christianity” see especially CN III 3678n, and also Index I in CN III and in this volume under Coleridge, S.T., PROJECTED WORKS. a truth of Reason: In the Kantian sense; closer to Coleridge’s view of imagination than to reason in the scientific or common use. only by Negatives, or contradictory Positives: As, e.g., the intuition that good and evil, or good and love, are parts of a larger prothetic idea which the Understanding can neither comprehend nor name. See 4513, 4829 on the Dyad. 5171 29.120 Coleridge appears to have been looking into Goldfuss Zoologie; See 4758 and n above. Goldfuss considered himself a follower of Oken and Cuvier;

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Coleridge’s estimate does not place “Sweet Fairy-Foot-of-Gold”, as he dubbed him, so high. After generalizing about the animal organs, including the heart (12–13), Goldfuss went on to classify animal life from the protozoa and infusoria upwards, reaching the “Regenwurm” (Rain-worm) and “Blut-egel” (Leech) in his Third Class, Annularia (149– 50). Coleridge’s par-enthetical German phrase does not seem to be a quotation from Goldfuss but is close to his description of the sac with its throat or gullet closed throughout its whole length; he described both worm and leech as essentially a muscle. Heart…a very remote analogon: On the importance of the heart in the evolutionary scale, see 4604. or amphoteric: See 4942 and n. Hirugo Officinalis: Goldfuss 151 refers to Hirudo medicinalis, “leech”, giving among his references Everard Home Phil Trans (1815) II i 13. Coleridge’s writing at this point appears irregular, hurried perhaps, possibly with a difficult pen; his Hirugo was a slip. On Irritability (“more correctly” instinctivity) see 5150, 5168 and nn. 5172 29.121 The entry seems to continue from 5169 above. common interpretation of the passage respecting Luke: Rom 2:16; Eichhorn NT I 597–8. Tr: The ancients attempted to validate the credibility of Luke by deriving his Gospel from Paul, from whose discourses they supposed Luke had taken his information, and said that Paul himself had later confirmed this with his Apostolic authority, naming it as his gospel because of the accuracy of its reporting (Rom 2:16). Eichhorn cited Eusebius Ecclesiastical History III 4 as an example. And what should be the probable interval…Eichhorn very unsatisfac-tory: Eichhorn gives the acceptable dates for Justin Martyr (98–163), but he puts Irenaeus a little late. This, Coleridge considers, leaves too short an interval for the development of the four gospels as we know them. Eichhorn assumes (NT I 78–106) that the “memorials of the Apostles” mentioned several times by Justin as his source, were one single Gospel, having a common source with Matthew. Coleridge in this entry, perhaps for the sake of argument, accepted this view. Cf in addition to Coleridge’s annotation on Eichhorn NT I 79 (CM II) Eichhorn’s statement in NT I 144. Tr: For since before the end of the second century and the beginning of the third, there are no traces of our present Matthew, Mark, and Luke; since Irenaeus (about the year 202) is the first to speak decidedly of four gospels and to think up all kinds of reasons why there should be this many. In a note on his copy of Eichhorn NT (A) 179, Coleridge marked this and commented: Yet this according to E[ichhorn] was the very time when the Church, of which Irenaeus was a Leader, was employing itself in making the selectionl!!—and how pitifully does E[ichhorn] pass over the odd

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circumstances of the Diatessaron of Tatian, how criminally falsify the [which are called gospels] of Justin Martyr! Eichhorn NT I 79–106 theorized that the “Memorials of the Apostles” quoted by Justin Martyr did not come from the four gospels, which were unknown to him, but from sources which also produced the four gospels, later. He cites “the usual view” of Tatian’s Diatessaron (NT I 110) as a gospel book conflated at the end of the second century from the four gospels. writer of the article “Abendmahl” in the Probe-Heft of the Ger. Ency.: J.S.Ersch and J.G.Gruber Allgemeine Encyclopädie der Wissenschaften und Künste (167 vols Leipzig 1818–89) I 71–7. Coleridge referred to this encyclopaedia in a letter to J.H.Green 8 Dec 1821 (CL V 191). The article is by F.G.Zimmermann, and the relevant passage is at I 72. Tr: Where Justin describes this service [the Eucharist] of the Christians, he writes: …for We do not consider these ordinary food and drink but as Jesus Christ our Saviour who through God’s wisdom became man, who put on flesh and blood for our redemption. It evidently refers to John’s Gospel: John 1:1–14 and 6:53–63. Palestine Ruach: “spirit” (Heb); see 4870 and n. πνενµα…Λογος…Aληθεια… On these terms and Coleridge’s view of their use by the Christian church see e.g., 4870, 4911, 5078 and nn. Corpus et Sanguis νουµενα: “noumenal flesh and blood”. Irenaeus…cannot have originated: The encyclopaedia article summarizes Irenaeus Adversus omnes haereses V 112; see also 5161 and n. Consubstantiation: See 4632 and n. Multiplication of the loaves and fishes: The reference is to the account in John 6, which is followed by the command to eat the flesh and blood of Jesus. our Dissenters…making it nothing: see 5161. 5173 28.71 Gay-Lussac (see 4566 and n) enunciated the law of combining volumes (1809) to which Coleridge refers here, i.e. that gases combining with each other do so in simple proportions by volume. the Experimental Chemists: E.g. Davy, and Dalton, as distinguished from e.g. the Naturphilosophen Steffens and Schelling discussed earlier in this notebook? 5174 28.72 Pleuronectœ: The flat fish, sole or flounder, were noticed as “the only animals in nature which have both eyes on one side of the head”, in Blumenbach’s Handbuch der Naturgeschichte (Göttingen 1799) 274 (VII V § 36); see CN I 1747 and n. The final sentence does not close with the required (and intended?) question mark; on Coleridge’s readiness to be tentative and exploratory see SC’s statement quoted in another context in CN III 3847n. 5175 28.73 See the previous note. Blumenbach’s Handbuch Sect VIII is on Insects, Sect IX Worms, of which division ii is Mollusca. Blumenbach in his general remarks on Worms (§ 146–§ 153 153) makes the point that insects differ from worms in having more distinct and positive sense organs, noting that the deficiency in external organs in worms

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is partially compensated for by their remarkable powers of reproduction. The query as to the possibility of an ecological law is Coleridge’s. 5176 28.74 A history of a military campaign portrayed only in pictures and sound, without any understanding of its goal, would be unintelligible as would a study of natural history that dwelt on externals or sensory phenomena only, ignoring internal, causal, informing aspects. The Duke of Wellington leapt to mind as an illustration because Coleridge thought he relied too heavily on external force, a deus ex machina giving the “word of command”: TT 4 July 1830. Coleridge saw all organic life as subject to the laws of growth ab intra (5177 f71); see above also 4650, 4722 and nn. 5177 28.75 Blumenbach in the first Section of his Handbuch discussed the differences among natural bodies as to their origin, growth, and structure, and distinguished between organic bodies having vital powers (“Lebenskräfte) and inorganic bodies, minerals. He did not in these pages use Bildungsgeschäfte, but Bildungstrieb is his word (e.g., here in 1 § 10) and see CN III 3744 and n. In an essay of 1780, “Über den Bildungstrieb (Nisus Formativus)” tr J.C.Prichard in his A Review of the Doctrine of a Vital Principle (1829), he referred to it “as among the first causes of all natural phenomena of generation, nutrition, and reproduction”. In his description of bees, he paid considerable attention to their various kinds of skills in building their nests. Sect VIII v § 60. Slime: By implication in Blumenbach, but Oken saw all life derived from primal slime. (See 5179n.) Flues or…Fasern [Fäsern, “Fibres”] appear in Blumenbach’s general introduction Sect I § 3, and he discussed the muscles (Sect III § 26–31); there he made Coleridge’s point that in some animals there is no determinate connection between the Organ and its ultimate constituents. The Law Zweckmäss[igkei]t: The Law of appropriateness to the purpose/goal. f71 Whether our schemata were dreams from Jupiter Stator, or from Momus: Jupiter Stator was so named for staying the flight of the Roman army when it fled from the Sabines; Momus was a God personifying mockery or censure. Presumably the meaning is, our Schemata of subjective constructions in outward Nature may be positive, really constructive, either making a stand or merely a mockery of reality. f71v Common to all three, growth ab intra…: Blumenbach in his first pages of his Handbuch (1 § 2) referred to the process of assimilation and the principle of growth “from within”. 517828.76 Blumenbach in his Handbuch, in the introductory Sect I dealing with natural organization and the division into three kingdoms, discussed monsters and deviants at some length, I § 11-§ 16, referring to the influences of cold and hot climates, and to both plants and animals as undergoing deviation. He does not appear to have made Coleridge’s reference to the sea as a provision of Providence to separate the continents. 5179 28.77 Oken in the Introduction to his Zoologie: Naturgeschichte V discussed the nerves of animals in the first dozen pages, of which Coleridge was highly critical in his annotations. Oken suggested (9) that some animals have no nerves—like corals, polyps, infusoria—but it is not clear that he specifically withheld nerυous power, though his way of deducing every form of life from slime (12), and considering it as unorganized atomic “Stoff’, might be so interpreted. See 4813 and n. 5180 28.78 Of Hogarth’s paintings and engravings, these are the two series most extolled by Lamb in his essay “On the Genius and Character of Hogarth” (1811), where

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he refers in the case of the “Harlot’s Funeral” to the sense of duration of time or succession of events that Coleridge seems to have in mind: “What reflections does it not awake of the dreadful heartless state in which the creature (a female too) must have lived, who in death wants the accompaniment of one genuine tear”. Coleridge was thus reversing the process of e.g. 5176 and using Hogarth’s art as the metaphorical correspondent to those who would deny Blumenbach’s insistence on the Law of Zweckmässigkeit (see 5177 n) as seen in the Bildungstrieb or Nisus Formativus. Handbuch I § 9. 5181 28.79 See 4724 24n above for Coleridge on the value and importance of classification. Here he was inventing terms, based on his own earlier attempts, for the three main classes of the simplest forms of animal life; see above 4758 and n. Hypozoa: “lowest forms of life/sub-living things”. Entomozoa: “creatures divided into parts”, i.e. insects. Not in OED. Cf in 4894. Catholozoa: “living creatures functioning as one whole”. Not in OED. Genus generalissimum Organizomena: “the Broadest Class, i.e. organized [living creatures] ”. In a lively note on his copy of Oken’s Zoologie: Naturgeschichte V (see 4813, 5086 and nn) Coleridge paid ironic compliments to Oken for similar inventions, “the ingenuity shown by him in the nomenclature of the microscopic animals, which would have done honor to a Swift, had he given us a Natural History of Lilliput”. Polymerea: Coined from poly “many”, merea “parts”, “having many parts”. Not in OED. See 5183. 5182 28.80 Coleridge was enjoying Blumenbach’s Section XI on Minerals in General where, in giving a Wernerian or Neptunian account of the building up of the earth’s crust and describing the importance of external characteristics of minerals, he said of crystallization that it has a determined form produced by a determinate number of facets, bound together in a determinate manner (§ 238). Hence the contrast to the lifeprocess from within (5177). The LAW. That Nature leaves nothing behind is chemically demonstrated in 4583. 5183 28.81 Cf 4724 and 5181 above. No single Classification perfect: In a note on the front fly-leaves of Blu-menbach’s Über die natürlichen Verschiedenheiten im Menschengeschlechte Coleridge wrote that no final system of classification was possible as each would have to be according to some “guiding principle, diagnostic, or teleological”, and Nature provided hundreds of different ones at the same time. See CM I under Blumenbach. 1. Zωαι rectius quam Zωα: “lives, more correctly than living things”. Stœchœa , seu Classis Infima: “Elements [Greek], or Elements [Latin] and the Products of Elements, the lowest Class”. 1. Pro-organismata, vel Zωο-στοιχεια…: “Pre-organisms or elements of life”. Ord. 1. Elementa—vel Monozoa Monomorpha: “Elements or singleform living monads/units of life”. Ord. 2. Elementigena—vel Monozoa Polymorpha: “Products of Elements—or manyformed living monads”. 1. Intervallaria: “1. Intermediates”. 2. Penultima: “2. The penultimate Class”.

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Organismata Panzoa—Sc. Regnum Vegetabile: “complete living Organisms—that is, the Vegetable Kingdom”. 2. Intervallaria: “2. Intermediates”. 3. Classis Antepenultima Organismata Entomozoa: “3 Ante penultimate Class, Divided (i.e. insect) Organisms”. 3. Interuallaria: “3. Intermediates”. 4. Classis Suprema Organismata, Catholozoa: “The Highest Class, Whole Organisms”, i.e. plants, vegetable organisms are complete in themselves? Animal organisms are whole, but not complete? 5184 29.262 The blank space in the first line was created by an effective erasure of two or three words. 3 1825—Jacob & Rachel: from 5192 and n it seems clear that Coleridge thought of himself at times as Jacob to Mrs Gillman’s Rachel (Gen 29), and we are made aware here of Jan-Feb 1825 as a period of strain. Later notebook entries show Coleridge’s deep interest in Jacob, a focal point for personal conflict, i.e. there was an emotional identification in childhood with Esau (N 42) and an analysis of Jacob’s character in the same notebook suggests Coleridge’s comparison of himself with Jacob, e.g. in Jacob’s likeness to his father, and his feminine characteristics; these are entries of 1829 (CN V). Youth and Age: See 4993, 4994, 4996 and nn. Indifference of [?Eromere/Grσmere]: The writing is deliberate enough, perhaps intended to conceal by word-play as well as by odd calligraphy rather than to reveal. If the initial letter should be read as E, is “Eros” in mind? If the meaning is Gr[a]smere, the word indifference has been applied to it before; see CN III 3555 and n, and for similar but more agonized charges, CN III 3304, 4243. Is history repeating itself in Highgate? Or is the tension in Highgate being commented on as at least more bearable than the Indifference of Grasmere? There is no doubt Coleridge suffered at times from the paranoia common to drug addicts. 5185 29.122 Eight lines were deleted with two different inks, one light brown, which could be Coleridge’s, the other on top of it, with determined broad black criss-crossing strokes that suggest Mrs Gillman’s heavy hand. The obliterating was too successful for ultra-violet or infrared light to penetrate. See 5216n. 5186 28.82 In pencil. The works referred to are all by the sculptor John Flaxman, to whom Coleridge wrote a letter 24 Jan 1825 asking permission to call at his studio the next day to see as many of his works as possible and to obtain a list of others accessible in or near London. He explained that he was writing an essay “on the connection of Statuary and Sculpture with Religion”, tracing it historically through ancient times, culminating in “the true essence of the Ideal and its intimate connection with the Symbolic” (CL V 408). Whether this work was projected as a lecture for the RSL or as part of one of the projected works on religion is not clear. In any case the list of Flaxman’s works here may have been compiled in Flaxman’s studio, as the pencil, the erratic hand, and the back and forth discontinuousness of the notes all suggest. Except for showing individual works as they were completed, Flaxman did not hold any one-man

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exhibitions of his works, so far as can be learned. Coleridge had been acquainted with him for some years, and possibly with much of his work. Late in 1799 they were both living in Buckingham St, Fitzroy Sq; did they meet then? But they had numerous friends and acquaintances in common, e.g., HCR, the Aders, and the Wedgwoods. 1. Cupid and Psyche (Roger): A chimney-piece in the home of Samuel Rogers in St James’s with the two small figures. 2. Pastoral Apollo: A life-size figure in Petworth House made for Lord Egremont in 1824. 3. Bas Relievo: The children of Sir Thomas Frankland, Thirkleby, Yorks (1800). St Michael: A group in which St Michael is overthrowing Satan, in Petworth House, made for Lord Egremont in 1821. First, Resignation: A memorial to Lady Baring, in Micheldever Church, Hants (1809). “In the centre is a sitting figure of ‘Resignation’, inscribed—‘Thy will be done’; on each side is a very fine alto-relievo, also from the Lord’s Prayer; the subject of one—‘Thy Kingdom come;’ the other—‘Deliver us from evil’. The tranquil piety of expression in the single figure is finely contrasted with the terrific struggle on the one hand, and the extatic joyfulness of the female, who is assisted in rising by angelic beings, on the other.” From the anonymous memoirs prefixed to Flaxman’s Lectures on Sculpture (1829) xix. Faith: Relief figures of Faith and Charity, on the monument to Countess Spencer (1814) in Great Brington. The comment might well refer to something pointed out by the sculptor himself in the studio. An ancient Feast: Probably Bacchanalian relief (1801) in Wolverley House, Worcs. Clergyman instructing his youthful flock: A monument to Rev John Clowes in St John’s Church, Manchester (1820). Bosanquet’s Parting scene: The Good Samaritans monument to William Bosanquet, Essex (1813). Possibly Coleridge’s Ditto Mr Clowes refers to some similar sentimental aspect of “parting” in the Clowes monument above? Charity: See Faith above. Coleridge’s eye was caught by the two children here, the two Boys & the intermediate Girl above, and the thoughtful Shepherd, Coleridge sharing posterity’s opinion that Flaxman’s best work is in his simpler less heroic reliefs. 5187 29.263 Uterine [to] atmospheric [as] atmospheric [to] future life: See also CN II 2209n; and in this volume, 5360 and n. Again, of uterine life Coleridge said in a note on Sir Thomas Browne’s Religio Medici (1669) 85: “Yes! the History of a man for the 9 months preceding his Birth would probably be far more interesting & contain events of greater moment than all the 3 score and ten years that follow it.” CM I under T.Browne. Possibly John Bostock was in mind here, for he wrote at length of uterine life in his Physiology; see 5150n. my honoured friend: his Hunterian Oration, Vital Dynamics (1840), which is full of Coleridgian material and references, Joseph Henry Green acknowledged (62n) his “obligation to that distinguished cultivator of physiological science, Tiedemann and to the first volume of his Zoologie.” Friedrich Tiedemann Zoologie (3 vols 1808) was sold in Green SC (780). There is no evidence that either Green or Coleridge saw the work on the brain about which Coleridge was curious, the Anatomie und Bildungsgeschichte des Gehirns (Nuremberg 1816) later incorporated in F.Tiedemann Physiologie des Menschen (Darmstadt 1830), also in Green SC (781).

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5188 29.264 Excitability and Resistance: The attempt to relate positive and negative energy as opposites meeting may be associated with references to John Brown above in 5142; see also 5189 and n. 5189 29.265 adynamic Fevers: OED cites the first use of the word in 1829, attached to typhoid fever; “adynamia” appeared in 1830. Sensibility…Irritability…Ichheit…sensation…Central Principle…Emp-findung: In these paragraphs Coleridge’s central argument appears to be that whatever irritability and sensibility are (see 5138, 5150 and nn) they require time in order to become Sensation but cf on sensation and sensibility 4734 f15v that they may relate their information to selfconsciousness, (cf CN III 4029) Dr William Hyde Wollastons Experiments are brought in for support. In the Croonian Lecture of 16 Nov 1809: Phil Trans (1810) c 1– 15, on “The Duration of Muscular Action” Wollaston noticed that in muscular actions “each effort, apparently single, consists in reality of a great number of contractions repeated at extremely short intervals”. He performed personal experiments with sensations of sound by putting a finger in his ear, and predicated that “in cases of great debility the number [of contractions and vibrations] might be even considerably less” (5). Coleridge speculates that fever, by quickening irritability, might not reverse the process. See 5168 above, and the reference there to the review article by M.G.Cuvier on M.Flourens’s experiment; also 5342n. Ichheit: See also 4636 above, 5301 f24v below. υita propria…Vita Monadica: “proper life”, i.e. proper to it, and “Monadic Life”, i.e. separate from the organism of which it should be a part. τo παοσχειν…res fieri: Coleridge translates his own Greek “the suffering”, “the passivity”, but not the Latin, “becoming a thing”, f92v Emp-findung: See CN III 3562 and n, 3605 f118v, 4443 and n, and also the discussion of this and other matters in this entry, in 5432. a centro versus peripheriam: “from the centre towards the periphery”. pati et agere: “to be passive and to be active”. Querification: Not in OED. Excitability…Resistance: See the previous entry and n. Is the reconsideration here a reconsideration of 5197? …a painted or motionless Wheel: Cf CN I 1627. f92 Pain: See also CN III 4235; and on the pain-pleasure conjunction see 5360 f43. the reduction of a quality to…Quantity: See 4515 and n, with the other references there. Analogon of Will in the Life: A concept more fully developed in 4648. Fichte has some valuable remarks on this point: In CN II 2382 Coleridge noticed with approval Fichte’s views on the relation of will to the “I”, to perception and thought, without identifying the passage. f91v the Tic Doloreux: Cf an article in QJSLA (July–Dec 1827) 346–50 signed “Medicus”: “The genuine tic douloureux is usually considered as a morbid affection of the nerves of the face, very commonly attacking the circumstance of the orbit, and producing frequent and violent paroxysms of excruciating pain”. (346). Various ailments came to be given this name, under various incorrect spellings. an abnormous center in a conducting nerue: See on “The polypus nature of every nerve” 4865.

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Is it not by concentration that Pleasure passes into Pain: concluding, after attempted physiological explanations, that the answer is psychological? Based on self-observation? 5190 20.2 9 Feb 1825, Coleridge was at Highgate, reading proofs of AR. 5191 20.3 Dated by its appearance, which is similar to that of 5190 [c 9 Feb 1825]. AR was published by c 23 May 1825. Rose: William Stewart Rose (1775–1843) or Hugh James Rose (1795–1838)? The former, whom C met in 1816 (CL IV 671), was a friend of J.H.Frere, a translator and a poet. (See also The Friend (CC) II 454.) He wrote in translation an abridgment of Amadis de Gaula (1803), and translated Orlando Furioso (8 vols 1825–9). Note Coleridge’s mention in 4968 of Orlando Furioso. Or the reference may be to the Rev. Hugh J.Rose to whom Coleridge sent copies of The Friend (1812) and (1818), and who sent Coleridge a copy of his Cambridge Latin oration Prolusio in curia Cantabrigiensi recitata nonis Jul mdcccxviii in Comitiis Maximis (Cambridge 1818) comparing the styles of the Greek and Roman historians, on which Coleridge made careful corrections and approving annotations. The copy is in the BM. H.J.Rose at this time (May 1825) had recently returned from Germany, and was delivering lectures in Cambridge on The State of the Protestant Religion in Germany (Cambridge 1825); much of his material would be common ground with Coleridge, e.g., an attack on Schelling’s theology as “mystical” (97). 5192 29.126 Printed in PW II 1110–11 App IV var as from “Notebook No. 29, p. 168”. The page number was Coleridge’s, the notebook number on a label now lost probably EHC’s or Mrs Gillman’s. EHC’s reference to this entry in PW is of interest as establishing beyond doubt that the “Clasped Vellum Notebook” now in the Berg Collection in NYPL was originally N 29 in the series sold by him to his cousin James Duke Coleridge; see CN in N 29 Gen N. The entry was printed also var in CL V 414–16, as “To Unknown Correspondent”. The entry was begun at the top of f82v, before the preceding blank pages were used; see 5216n. A peculiarity of the MS is a small piece of paper, stuck with dabs of glue or paste over part of f83v; it contained ten lines of verse, apparently afterthought insertions, and covered parts of lines 15–24, i.e. the last part of what has come to be known as the poem, Work without Hope. (The covered lines are now visible, the patch having been floated off, and an attempt has been made to reproduce them in the text.) Mrs Gillman has written on f83, immediately below the prose and before the poem, “It was fancy”. She thus made it clear that the dear Friend to whom the entry was addressed was herself; see 5184 above. Coleridge had gone to live with the Gillmans in April 1816. At the foot of ƒ83v to the left, opposite Coleridge’s JACOB HODIERNUS (“the Modern Jacob”) either Coleridge or Mrs Gillman has written the ah! me!!—it is difficult to be certain which of them. At the foot of this same page, “Campbell p. 643” appears in EHC’s hand, a reference to J.Dykes Campbell’s 1893 edition of Coleridge’s Poetical Works, probably made when EHC was preparing his own edition of 1912. f82v a Self-conscious Looking-glass: Coleridge’s narcissism did not escape his own notice; see “Reflexions” 417–19; also Coburn SC Imagination 13–14, 22. the Eolian Harp of my Brain: The suggestion of the brain as a passive receiver here reflects his objection to his poem The Aeolian Harp of 1795. “The mind does not resemble an Aeolian Harp—but a violin, played on by a musician of genius.” Note on

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Kant quoted by Wellek Immanuel Kant in England (Princeton 1931) 82. The metaphor here is part of the description of his depressed feelings of failure. pheer…for Mate: Cf the strong sense of the word Mate in Housemate/gravemate in CN III 3307 and n, 3547; Housemates in CL V 177; Housemates bedmates in CL V 498; House-& Hearth-mates in CL VI 572. Cf also an interesting context in 4703. Spencer: Does not use the word pheer or phere, nor does Herbert. But Coleridge did— in The Three Graves (“fere” line 37) and in a variant line in the Ancient Mariner; see PW I 270, II 1035. G.Herbert: EHC draws attention to the last stanza of George Herbert’s Praise: The Temple; see CN III 3532, 3533, 3580, 3735; also below 5327, 5399, 5401 and nn. Coleridge was annotating the 1674 edition in June 1824 (CM II under Herbert) and returned to The Temple frequently. Cf Herbert’s Employment (1674) 49 § 5:

All things are busie; only I Neither bring Honey with the Bees, Nor flowres to make that, nor the husbandry To water these. I am no link of thy great chain, But all my company is as a weed. Lord place me in thy consort; give one strain To my poor reed. f83 saw in her or fancied that he saw Symptoms of Alienation: Hence Mrs Gillman’s “It was fancy”. All Nature seems at work…: There is no doubt that the next word is slugs, corrected from snails. The first fourteen lines were published var first in The Bijou for 1828, entitled Work without Hope, Lines composed on a day in February; see PW I 447 and n. By some error the date 21 Feb 1827 was assigned to the poem in PW (1828), (1829), (1834). The footnote, in which Amaranth is derived from Maraino, may be a recollection of the use of that word by Plotinus; see 4909 above. Or of Luther? As an ardent reader of Luther’s Colloquia Mensalia (see 4594, 4599, etc) Coleridge could hardly have missed the description of the Amaranth (1652) 270–1: Amaranthus is a flower that groweth in August, it is more a stalk than a flower, it is easily broken off, and groweth in joiful and pleasant sort; when all other flowers are gon and decaied, then this (being with water sprinkled) becometh fair and green again, insomuch that in winter time they use to make Garlands thereof. It is called Amaranthus (said Luther) from hence, that it neither withereth nor decaieth. I know nothing (said Luther) more like unto the Church then this Flower Amaranthus, (called with us in Germanie, Thousand fair). f83v I speak in figures…: The revisions are such as to make some readings doubtful, and the order of the lines uncertain. The x before the third line is not the copyist’s but Coleridge’s, to indicate that the lines similarly marked on ƒ84 opposite are alternatives. They are crowded on the left side of the page; on the right side, a little below, the lines With viscous masonry of films and threads seem to be another attempt.

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HC wrote a touching answer to his father’s Work Without Hope in a sonnet that appeared in Poems (1833), which volume was dedicated to him. It begins, “All Nature ministers to Hope”, treats mainly of winter, and ends:

Why, then, since Nature still is busy healing, And Time, the waster, his own work concealing, Decks every grave with verdure and with flowers,— Why should Despair oppress immortal powers? Poems (1833) 118, (1851) 128. 5193 29.127 The word means “upright” and occurs in Deut 32:15 and 33:5, 6, and as a place name in Isa 44:2. It is also a symbolic name for Israel. 5194 29.128 On the principles of Cranioscopy of Gall and Spurzheim see 4763 and n. 5195 29.129 The reference is apparently to Paley’s sermon on “The Efficacy of the Death of Christ”: Sermons on Various Subjects (2 vols 1825) I 58–60. The sermon is the first of five so entitled and appeared also in Posthumous Sermons and Six Sermons on Public Occasions (1823) 139–41. It is not certain which edition Coleridge used, as he is abstracting the leading idea rather than quoting Paley’s exact words. 5196 20.29 Australis and Caledon: Southey and Scott, a disrespectful way of referring to their rapid and prolific production—of books? 5197 20.30 The beginning of the entry was written in pencil (with some words retraced in ink) on a small piece of paper, f14, possibly a leaf out of a small notebook, pasted on to f13. There being space left on the right hand side of f13, the passage from Ingenious but not satisfactory was written as a commentary. Bliss, Happiness, and Pleasure: Cf CN III 3558 and n. f14 proprium spatii: “property of space”. Self-finding: CN III 3605 and n and in this volume 5189 and n. the sense of Resistance overcome: Cf also on the creative value of the sense of difficulty overcome CN I 34n and the Preface to LB (1800): WPW IV 401. f13 jam, jam, υicturus: “now, now, about to overcome”. appetence: See 4616n. ut in æstûs primo et medio stadio concubitalis: “as in the first and middle stages of the ardour of copulation”. Imo! Hoc satis facere υidetur: “No! on the contrary! this does seem satisfactory”. sub formâ υitæ: “in the form of life”. 5198 20.31 Coleridge wrote this in the corner of the page, not referring to some work, but to page 24 of this notebook; he had numbered alternate pages with odd numbers, and wished to note that this was p.24 because here he had continued entry 5202. Book I.C. 10 St. 23; I.e. Faerie Queene I X 23. In Eng Poets III where, however, the stanzas are not numbered, the stanza reads:

And streight way sent with careful diligence, To fetch a leach the which had great insight In that disease of grieved conscience, And well could cure the same; his name was Patience.

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For earlier use of Eng Poets III for Spenser see CN III 4501 and n. the witling, if he ever was a specific critic, has escaped into obscurity. to obtuse: For too obtuse. Coleridge’s classic statement on the importance to poetry of “the sense of musical delight, with the power of producing it”, as in Shakespeare, is in Chap XV BL (CC) II 20. 5199 20.32 The hand is shaky, tired or perhaps aged; possibly a word or phrase was omitted after make it—make it [lie down?] The entry, on the bottom half of the page, could have been written in the space left below 5202 at almost any time after c May 1825. 5200 20.26 This entry was already on f11v before a few words of 5203 were written there; see 5203 f11v. Another (possibly more modern) hand has written in pencil alongside this entry, in the outer margin: “This not yet done”. Lucus a non lucendo: “Lucus (a grove) is so called from not giving light”; see on the same antiphrastic figure of speech CN III 4134 f167v and n; also CL VI 606. Church Arminian: Rationalizers such as Paley. schismatic Unitarian: E.g. Thomas Belsham The Right and Duty of Unitarian Christians to form Separate Societies for Religious Worship (1802); see LS (CC) 181–4. 5201 20.27 Opera universa (Leyden 1726) 300 of Thomas Sydenham (Coleridge’s edition) gives Epistola I in reply to Dr Brady, Regius Professor of Medicine in Cambridge, on the subject of treating “epidemic diseases”. Coleridge refers to Sydenham’s paragraph numbered 16 by translators, not, after all, transcribed: Quo autem pacto deprehendemus Corticem vi sua adstrictoria Febres fugare? Qui id probare velit, necesse erit, ut prius alia adstringentia pari virtute praedita in medium adferat; mihi certe, vel eorum fortissima adhibenti in experimentum, nondum è voto ceffit. Quid quod illos etiam sanat, qui ab ejus usu tamquam à Cathartico adsumto, quod nonnullis accidit, frequenter alvum deponunt? Id vero demum est recte sapere, suo se quemque pede, ac modulo, metiri. At si quis fucum sibi faciens, aliis se praeditum esse facultatibus existimaverit, quam quae inserviunt percicipiendae vel Naturali Theologiae (ut Deo scilicet, rerum omnium Architecto & Moderatori, debita veneratio, cum profundissima animi prostratione, jure merito exhibeatur;) vel Philosophiae Morali (ut virtutem exerceat, & mores tam ad privatum, quam publicum, Societatis Humanae bonum adcommodet,) vel denique Arti Medicae, Mathematicae, & Mechanicae, (quibus vita communis adjuvatur;) hic primum Hypothesin aliquam è schola Naturalis Philosophiae depromat, qua vel unicam differentiam specificam rerum in natura possit enodare; ex. gr. rationem reddat, quare Gramen omne viridi ubicumque colore, nusquam alio, cernitur infectum, &c. Hoc si effecerit, in ejus castra haud invitus transeam; sin aliter, non verebor dicere; quod Medici cura omnis, atque industria, in expiscanda Morborum Historia, iisque remediis adhibendis, quae experientia Indice, ac Magistra, eosdem valent depellere, debent collocari; observata tamen ista medendi Methodo, quam recta ratio (non

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speculationum commentis, sed trito & naturali cogitandi modo innixa) ei dictaverit. Tr: But how does it appear that the bark cures intermittents by its astringency? In order to prove this, other astringents, possess'd of the same virtue, must first necessarily be produced; I have tried the strongest ineffectually. Besides, the bark cures even where it purges, which is sometimes the case. Upon the whole, therefore, they act the wisest part, who confine their enquiries to their abilities. But if any body will delude himself and imagine that he is possessed of other faculties than such as either help him to understand natural religion, which teaches that God, the creator and governor of all things, is to be worship’d with profound veneration, as he justly merits; or moral philosophy, that he may practise virtue, and makes himself an useful member of society; or, lastly, the medical, mathematical, and mechanical arts, which are so useful to the purposes of life: let him, first, deduce an hypothesis from natural philosophy, that will enable him to explain the cause of but a single specific difference of things in nature. For instance, let him account for the universal greenness of grass, and why it is never of any other colour, and the like. And if he can do this, I will readily embrace his sentiments, but if not, I shall not scruple to affirm, that all the diligence and caution of a physician should be employ’d in investigating the history of diseases, and applying those remedies which stand recommended by experience for the cure thereof; pursuing notwithstanding that method which is founded on right reason, and not the result of idle speculations. Tr John Swan The Entire Works of Dr Thomas Sydenham (2nd ed London 1749) 277–8. For Coleridge on Sydenham see above 4595 and n. Empiry: Not in OED though empirie (1651 “obs”) is there. From the Greek, “experience”, “practice”, “experiment”. historicism: Not in OED, The Greek word before it was used in the modern sense of history, meant scientific inquiry or observation and the knowledge so obtained. Cf Logic (CC) 29. 5202 20.28 Coleridge’s annotated copy of Peter Heylyn’s Cypri-anus Anglicus: or, the History of the Life and Death, of…William… Archbishop of Canterbury (1671) is in the BM. After the dedication there follows “A Necessary Introduction to the following History” for 38 pages. On 7 Coleridge wrote “I scarcely know a more unamiable Churchman, as a Writer, than Dr Heylyn”. P3 reads: In Doctrinals and Forms of Worship there was no alteration made in the Reign of Henry VIII, though there were many preparations and previous dispositions to it; the edge of Ecclesiastical Affairs being somewhat blunted, and the people indulged a greater Liberty in consulting with the Holy Scriptures, and reading many more Books of Evangelical Piety, then they had been formerly: which having left the way more open to ArchBishop Cranmer, and divers other learned and Religious Prelates in King

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Edwards time (seconded by the Lord Protector, and other great ones of the Court, who had their ends apart by themselves) they proceeded carefully and vigorously to a Reformation. In the managing of which great business, they took the Scriptures for their ground, according to the general explication of the ancient Fathers; the practice of the Primitive times for their Rule and Pattern, as it was expressed to them in approved Authors: No regard had to Luther or Calvin, in the procedure of their work, but only to the Writings of the Prophets and Apostles, Christ Jesus being the Corner-stone of that excellent Structure. “But the Archbishop knew the man”: The passage continues, with the word “offer” penned in the margin for other in the text: And Calvin made an offer of his service to Arch-Bishop Cranmer (Si quis mei usus esset, if they might use him to promote the work) but the ArchBishop knew the man and refused the other, so that it cannot be affirmed, that the Reformation of this Church, was either Lutheran or Calvinian in its first original. P. 4. all Plausible: Heylyn continued pointing out that the Reformation of the Church of England returned to church forms that were originals laid out in Scripture regardless of their use by the Catholic Church: Nothing that was Apostolick, or accounted Primitive did fare the worse for being Popish; I mean for having been made use of in times of Popery: it being none of their designs to create a new Church, but reform the old. Such Superstitions and Corruptions as had been contracted by that Church, by long tract of time, being pared away, that which was good and commendable did remain as formerly: It was not their intent to dig up a foundation of such precious stones, because some superstructure of Straw and Stubble had been raised upon it. A moderation much applauded by King James, in the Conference at Hampton-Court; whose golden Aphorism it was, That no Church ought further to separate it self from the Church of Rome, either in Doctrine or Ceremony, then she had departed from her self, when she was in her flourishing and best estate. Heylyn gave as an example the rules for the consecration of Bishops, pointing out that the first Book of Articles, confirmed under Edward VI and again in the Articles of Religion under Elizabeth I in 1562, was in agreement with both Scripture and the canons of the Council of Carthage in A.D. 407. I.e. turn to f13v; see 5198n. In turning to f13v, 5202 had to f13v be written below 5198 already at the top of the page. Then after filling f13v, 5202 went on to the next page, i.e. f15, there being no fI4v in the BM’s foliation on account of the pastedown; see 5197 n.

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as Leighton (Sion’s Plea) observed: Alexander Leighton (1568–1649) Scottish physician and aggressively antiprelatical puritan divine, published in Holland in 1628 An Appeal to the Parliament, or Sions Plea against the Prelacie, which when it became known in England led to his being fined, imprisoned, tortured, and defrocked from 1630 to 1640, at which time the Long Parliament reinstated and compensated him. He was as bigotted as his son Robert was benign and tolerant, the son whom Coleridge admired so greatly as a “Spiritual Divine” that his work was a major inspiration to the writing of AR. See AR iii-iv and 150 foll. Coleridge refers here to Sions Plea 14: The Protestants (saith the Rhemists) otherwise denying the pre-eminence of Peter: yet to uphold the Archbishops, they avouch it against the Puritanes. Hence appeareth the trueth of that assertion, whence the Prelacie disputeth against the Puritanes, they use Popish arguments, but when they dispute against the Pope, they use Puritanes arguments, & thus they use the trueth as Moses used the rod, whilst it was a rod, Moses could hold it in his hand, but when it became a Serpent, he fled from it. Ceremonial Protestantism in Germany: Here Coleridge returned to Heylyn Cyprianus Anglicus 3–4, “A Necessary Introduction”: And yet it cannot be denied, but that the first Reformers of it did look with more respectful eyes upon the Doctrinals, Government, and Forms of Worship in the Lutheran Churches, then upon those of Calvins platform; because the Lutherans in their Doctrines, Government, and Forms of Worship, approach't more near the Primitive Patterns, than the other did: and working according to this rule, they retained many of those ancient Rites and Ceremonies, which had been practised; and almost all the Holy Days or Annual Feasts which had been generally observed in the Church of Rome. Quirks of Consubstantiation; Cf 4632. The pretence of the Hierarchy to a positive Power, through control over Ceremonies to control over men's Faith, is the main theme of Leighton's continuing argument. The remainder of Coleridge’s comment is at least in part a reflexion on the narrow Puritanism of Alexander Leighton, an example of extreme reaction against church ceremonies in general, as being associated with Roman Catholicism and an hierarchical church. f15 Luther held them in small reverence: E.g. Colloquia Mensalia (1652) 349–53, “Of the BOOKS of the FATHERS of the CHURCH”, where Luther wrote that he would not have had St Jerome for his chaplain, for although he might be read for history, he should not be consulted for faith or doctrine; that he had already “banished” Origen; that St Chrysostom was nothing but a prattler; and that St Basil was a friar “not worth a hair”. On Coleridge’s annotated copy see 4594 and n. f15v πατριζοντων θεολογων: “patristic theologians”. OED lists Patrician in this sense as “rare”, the only two examples cited being from Coleridge Marginalia in LR. The Greek

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word translated by Coleridge as Patrician, i.e. patristic Divines, appears to be his own coinage. large number of Texts…unappellable with those acknowledged: Heylyn Cyprianus Anglicus 1–38, “A Necessary Introduction”, summarizes the scriptural points contended between the Pontifical Divines and the Puritans and between the Romanists and the Reformers. f16 Wooden Horse: The famous ruse that brought about the fall of Troy. Aeneid II 13– 268. Minerva: The patron goddess of Troy, but also the inspirer of the building of the horse; Aeneid ibid. 5203 20.25 Written around 5200. The entry is similar to AR 295–6; see also 4935. St Paul commences his Reason…general sense of Law: in Rom I and 2, Paul defines the Law uniting the ideas of Jews and gentiles. The essence of the argument is that behind the Torah of the Jews and the Christian system is the larger Will of God, of which both are proximate expressions. Law, as the correspondent opposite of the Will: The Law here in the above sense, as an expression of the Will of God; the Will as the individual echo of this in the human Reason. Cf Ch XIII BL (CC) I 304–5. This relation should be kept in mind throughout the entry. in animals, the Will is absorbed in the Law: Cf AR 295: “In irrational agents, namely, the brute animals, the will is hidden or absorbed in the law. The law is their nature.” But for Coleridge’s speculations on the incipient ability of dogs to make moral distinctions see AR 241. in the pure or unfallen Nature…one with the Divine Will: Cf AR 295: “Nay, inasmuch as a will perfectly identical with the law is one with the Divine Will, we may say, that in the unfallen rational agent, the will constitutes the law.” f12v ab extra quoad animum: “from without as regards the spirit”. St Paul’s argument…ceremonial Orders: Cf AR 296: “That by the law St. Paul meant only the ceremonial law, is a notion that could originate only in utter inattention to the whole strain and bent of the Apostle’s arguments.” in ordine ad Legem: “in order to the Law”. f13 ab altero, and quoad animum…ad extra: “by another” and “as regards the spirit” existing “outwards”. 5204 20.33 In May 1825 Coleridge was using at the same time, without apparent method, N 20 and N 29; see 5219 and n. From this entry it is clear that his reading of Vico’s Vita and Scienza nuoυa began 2 May 1825, not in May 1824 as stated by Croce in Bibliografia Vichiana (2 vols Naples 1947) I 518–23. The point has a bearing on the composition of AR announced in LMLA as published 10 May 1825, prematurely; see 5216n. Some time between May 2 and May 10, Coleridge sent some corrected proofs to Hessey and asked for a last-minute insertion of a motto from Vico, which appeared in AR on the verso of the Contents page; cf CL V 445. On 15 Apr 1825 Coleridge had received a visit from the Italian radical refugee Gioacchimo de’ Prati (CL V 426–7), who either then or on another visit on or before 2 May 1825 brought to Highgate Principj di scienza nuoυa (3 vols Milan 1816) containing also the Vita. All references in these notes are to this edition. Quotations are from the translation, The New Science, by T.G.Bergin and M.H.Fisch (Ithaca, NY 1968). Because

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of their length, quotations from Vico in these notes will be given only in this translation, where the paragraphs of The New Science are numbered, although not numbered in the original. A quotation from Vico in TL 36, and its footnote reference, came from Jacobi Von den göttlichen Dingen: Werke (3 vols Leipzig 1816) III 352–3, as M.H.Fisch pointed out in a useful article “The Coleridges, Dr. Prati, and Vico” in Mod Philol (Aug 1943) XLI 111– 22. If TL is datable c 1817–18, as seems possible at least for some of it, a reading of Vico then is not implied, rather of Jacobi. As TL was posthumously edited and published, one does not know whether had Coleridge prepared it for publication he would have remembered Jacobi as the source. Coleridge’s annotated copy of the Jacobi Werke, bought by Coleridge probably in 1816, is in Columbia University Library. Vol III, though annotated, has no annotations on these pages. See CM under Jacobi. Also 4815, 4823 and nn for two references to Jacobi Werke I. The Vico reference in TL, together with a note by EHC dating that work in 1816, misled Sir Isaiah Berlin in his Vico and Herder (1976) into saying that Coleridge quoted Vico in 1816; he did, but via Jacobi. This entry is evidence that Coleridge’s first direct introduction to Vico’s work is datable 2 May 1825, in the Milan edition of 1816, to which all references here apply. the true Theory of the ‘Oµηρoι vice ‘Oµερoς: The theory that there were several Homers, rather than one, was developed by Vico through his whole Book III–III 1–41— “Discovery of the True Homer”, where he contended that the Iliad and the Odyssey “were composed and compiled by various hands through successive ages”. The New Science § 804. For Coleridge’s interest in and opinions on the question see above 5071, CN III 3656 and nn. the character of the ancient History of Rome: Vico argued, chiefly in Bk IV (III 42– 114) that “civil equity” was the supreme law in Roman heroic times, when “the safety of the people” was the natural care of the aristocrats whose private interests were identical with those of the state. Plato, Tacitus…: Coleridge with amazement quotes Vico Vita, which is in this edition at I 1–68 (literatim but for an occasional capital letter and reflessione for “riflessione”), where Vico referred to Grotius after Plato, Tacitus, and Bacon, as the “fourth author which he admired above all others”. On the same page (I 50) is the account of Vico’s intention to annotate Grotius’s The Law of War and Peace, which in part he did but (to translate Coleridge’s quotation) “abandoned the task, reflecting that it was not fitting for a man of Catholic faith to adorn with notes the work of a heretical author”. The Autobiography of Giambattista Vico tr M.H.Fisch and T.G.Bergin (Ithaca, NY 1944) 155. Coleridge, sensitive to the petty descents of great minds, was apparently shocked equally by Vico’s bracketting of Grotius’s name with the other three, and by his reasons for not writing his commentary on Grotius. Vico had written in the same paragraph cited above: …Plato adorns rather than confirms his esoteric wisdom with the common wisdom of Homer. Tacitus intersperses his metaphysics, ethics and politics with the facts, as they have come down to him from the times, scattered and confused and without system. Bacon sees that the sum of

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human and divine knowledge of his time needs supplementing and emending, but as far as laws are concerned he does not succeed with his canons in compassing the universe of cities and the course of all times, or the extent of all nations. Grotius, however, embraces in a system of universal law the whole of philosophy and philology, including both parts of the latter, the history on the one hand of facts and events, both fabulous and real, and on the other of the three languages, Hebrew, Greek and Latin; that is to say, the three learned languages of antiquity that have been handed down to us by the Christian religion. Ibid 154–5. f17 In spite of Coleridge’s P. 60. Vita di. G.B.Vico here, he was using the sixth edition (Milan 1816) as stated above, where this material is at I 50. The paper is very soft, and the inking of the printed pagenumber on the other side of the leaf so blurred the figure that one almost more naturally reads 60 than 50. See 5207 and n. In AR where he used this Latin sentence (var) as a motto—see par 2 above—he corrected his notebook reference, P. 60, to “p. 50”; he also inserted SIVE SPIRITUS after MENS and made the last phrases read: “cujus Oculus est RATIO; cui lumen praebet Deus.—” In at least two annotated copies of AR he also corrected the typographical error “unam” to “unum”. The passage (given by Vico not in Italian but in Latin) reads in translation: “All divine and human learning has three elements: knowledge, will and power, whose single principle is the mind, with reason for its eye, to which God brings the light of eternal truth.” Tr Autobiography 156. It is on the basis of Coleridge’s use of this quotation from Vico that Croce saw Vico’s influence in AR: Bibliografia Vichiana I 520. Coleridge’s excitement about Vico was quickly aroused by this first reading of one in whom he was delighted to find anticipation of his own approaches to cultural history; see CL V 454. There is ample support for the genuineness of his sense of “genial coincidences”. 5205 20.34 In discussing “this contest of antiquity” in Scienza nuoυa (ed cit 5204n) I 118–19, Vico provided Coleridge with the material in this entry, coming down on the side of Hebrew as opposed to Egyptian, Chinese, Scythian, Chaldean, Assyrian claims. He began with “the Hercules that every ancient gentile nation boasts as its founder” (tr cit § 3), describing with awareness of geographical factors the obscurer ages of man and the evidence of developing religions and cultures. He attacked particularly the Egyptian insistence that their Jove was the oldest and the origin of all other national Joves, and similarly that their Hercules gave the name to all others (tr cit § 53). Of the Chaldeans I 118–19) he said that…in geography it is clear that the most inland monarchy of all the habitable world must have been in Assyria, and… it is shown that the inland nations were populated first, and then the maritime nations. And certainly the Chaldeans were the first gentile sages, and the common opinion of philologians regards Zoroaster the Chaldean as their prince. And without question universal history takes its beginning from the monarchy of the Assyrians, which must have begun to take shape among the Chaldean people; from whom, when it had grown

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to great size, it must have passed to the nation of the Assyrians under Ninus, who must have founded that monarchy not with people brought in from outside but with those born within Chaldea itself, whereupon he did away with the Chaldean name and brought forward the Assyrian in its stead. It must have been the plebeians of that nation through whose support Ninus made himself king…. Now the same [universal] history tells us that Zoroaster was slain by Ninus. We shall see that this was said, in heroic language, in the sense that the kingdom of the Chaldeans which had been aristocratic (and of which Zoroaster had been the heroic character) was overthrown by means of the popular liberty of the plebeians of that people. Tr cit § 55. He then added: Zoroaster is shown in this work to have been a poetic character of founders of peoples in the East. There are as many of these founders scattered through that great part of the world as there are Herculeses scattered through the opposite part, the West. And perhaps the Herculeses whom Varro observed to exist in the likeness of the western ones even in Asia, such as the Tyrian or Phoenician, were considered by the Easterners as so many Zoroasters. Tr cit § 59. The word is not Vico’s: “sprung from Zeus”, “of divine origin”, used especially of kings in Homer. a radice: Also Coleridge’s, “from their origin”; cf 4839, 4866 and nn. 5206 20.35 Coleridge’s play in schoolboy vein with the old name for Dandelions, Piss-abed, as the French, piss-en-lit, both terms vulgarly related to the medical use of dandelions as a diuretic. Tempus edax!: “Time, the devourer!”, a tag from Ovid Metamorphoses XV. 234. f17v Vico’s Scienza nuoυa (ed cit 5204n) I 120 provided the springboard and the names that follow, from Zoroaster to Orpheus But this conceit of the scholars did not stop here, for it swelled even further by deriving from him the scholastic succession among the nations. According to them, Zoroaster taught Berosus for Chaldea; Berosus, Thrice-great Hermes for Egypt; Thrice-great Hermes, Atlas for Ethiopia; Atlas, Orpheus for Thrace; and finally Orpheus founded his school in Greece. Tr cit § 59. Mercurius…Salivation: Cf above 5140 and n. “the sacred disease” i.e. epilepsy.

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Teutonice=Virus sive Pus atque υenenum: “In German ‘Gift’, means poison, or pus and venom”. “Pus atque venenum” is in Horace Satires I 7.1. vaccination or iodation: On vaccination see CN I 1521 and n. Iodation was a recent medication, iodine having been first named by H.Davy in 1814. All my Eye and Betty…Martin: According to HCR, Coleridge explained the expression as “a corruption of a ridicule by the Protestants at the time of the Reformation of the Catholic address on the feast of St. Martin. Mihi beate Martine. Se non υero è ben trovato”. On Books and their Writers ed Edith J.Morley (3 vols 1938) I 114. Cf also the play with it above in 4809, below in 5377 and in Chap IX BL (CC) I 159. putamenta: For “putamina”? The clippings that fall off when trees etc. are pruned, useless waste twigs; or, as putare means “to think” as well as “to trim”, useless twigs of thoughts? Judicial Astrology: Cf 4683; i.e., astrology in the modern sense, not “natural astrology” or what is now astronomy. 5207 20.36 Vico 1. p. 135: Referring to Vico, Scienza nuoυa Bk I “De principij”. The page reference is evidence for Coleridge’s use of the 3-vol 1816 Milan edition (see above 5204 and n), which reads: “la quale in tutte le Nazioni del Mondo i Sacerdoti custodivino arcana al υolgo delle loro medesime plebi; ond’ ella ha avuto appo tutte il nome di Sagra, ch’ è tanto dire, quanto segreta”: for in all nations of the world the priests kept such doctrine secret even from their own plebs [999f], indeed it was everywhere called sacred doctrine, for sacred is as much as to say secret Tr cit 5204n § 95. The Irish Bible Society: Founded in 1805, called the “Hibernian Society”, and later the “London Hibernian Society”, its objects were the establishment of schools and the circulating of the scriptures in Ireland. It was at once condemned by Irish Roman Catholics; in 1824 scenes of turmoil were reported in various pamphlets and in The Irish Times. romantic tales…by the Chinese Jesuits: A few pages earlier in discussing competitive claims to antiquity of their civilization by Egyptians, Chaldeans, Scythians, and others, including the Chinese, Vico referred to two Jesuit priests, one of whom declared he had read Chinese books printed B.C., the other ascribed great antiquity to Confucius; these statements Vico contraverted with other authorities saying that printing did not occur in China more than two centuries before it appeared in Europe, and that Confucius lived at most five centuries before Christ. Tr § 50. See 5232 below. Coleridge is probably referring to Vico but it should also be noted that he had a much earlier interest in Jesuits in China; in a letter of 9 Feb 1808 to RS he wrote, “My Jesuit Volume, 3 in one, the first Italian, the second Portuguese, and the third Italian, all relate to Japan or China”. CL III 58. The volume has neither been found nor identified. Solar Microscope: David Brewster in A Treatise on Optics (1831) 346 said a “solar microscope” was “nothing more than a magic lantern, the light of the sun being used instead of that of a lamp”. Katterfeltos of France: Gustavus Katterfelto (d 1799) a conjuror, was a sensation in London from 1782, i.e. in Coleridge’s schooldays. Announced as a professor of natural

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philosophy and mathematics, he gave lectures and exhibitions that included “experiments” with magnetism, the loadstone, electricity, games of chance, the elements, etc. He was alleged to have discovered perpetual motion, and by his “improved” solar microscope he was said to show “above 5000=(or 10,000) insects in a drop of water”, of great interest in the influenza epidemic of 1782. Prominent also in his “Wonders, Wonders! Wonders!” was his black cat. The number of insects in a drop of water rose to 50,000, but after many threats to leave the country, Katterfelto stayed too long, and was finally committed as a rogue and a vagabond in Kendal to a house of correction. Information from Daniel Lyson’s Collectanea 1661–1840 (5 vols) I 190—205 (in BM). See also “Omniana 1809–16”: LR I 321. Coleridge in a note on Edward Irving’s For Missionaries after the Apostolical School (1825) waxed satirical about “Katterfelto’s Glass, that shewed 500 non-descript Animals, each as clear as his Black Cat, in a drop of Water”. See CM under Irving. Aristobulus: Fl 2nd century BC, a Jewish philosopher who sought to show that Homer, Hesiod, “Orpheus”, Pythagoras, Plato, and Aristotle had all borrowed from the OT. Coleridge annotated Valckenaer’s Diatribe on him (CN III 3824 f111v n), which claims that his otherwise unknown quotations from the Greek poets were forgeries. His work has survived only in fragments quoted by Clement and Eusebius. Iamblichus, Porphyry: See Lect 4 P Lects (CC) ff162–163 for a similar view. They were Tricksters of the Same School who both wrote lives of Pythagoras emphasizing his divine parentage and wonder-working powers and bearing resemblances to NT stories. The Science of comparative History—Comparative ANTHRopotomy: A Coleridge coinage; the first use of anthropotomy, the anatomy of the human body, is dated by the OED 1855. 5208 20.37 The Law of Connubia: Vico wrote in Bk I of Scienza nuoυa (ed cit 5204n) I 143: Now when the plebeians saw [on the one hand] that they could not transmit the fields intestate to their kin, because they had no direct heirs, agnates or gentiles (to which relations legitimate succession was then confined), since their marriages were not solemnized; and [on the other hand] that they could not even dispose of their fields by testament because they did not have the rights of citizens; they demanded for themselves the connubium of the nobles; that is the right to solemnized marriages (for this is the meaning of connubium)…. But since marriage is, by the definition of the jurisconsult Modestinus, “the sharing of every divine and human right” (omnis divini et humani juris communicatio), and since citizenship itself is nought else, the fathers thereby gave the plebeians the privileges of citizenship. Then, in the (natural) course of human desires, the plebeians went on to secure from the fathers the communication of all those institutions of private law which depended upon the auspices: …In this way the tribunes of the plebs, by performing the function for which they were created, that of protecting the natural liberty of the plebeians, were gradually led to secure for them the whole range of civil liberty as well.

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Tr cit §§ 110–11. Collate Negroes in West Indies: See also 5211 below. Was Coleridge contemplating similarities or dissimilarities? Was he thinking of the frequent West Indian rejection of marriage as understood and reported by European historians? Cf Bryan Edwards History…of …the West Indies (3 vols 1801) II 176. Coleridge read this work in Malta: CN II 2297 and n. 5209 20.38 Exclude Utility?: Was there a real questioner, perhaps discussing Vico or questions arising out of Vico’s view of history, in this run of Vico entries, or does Coleridge simply prefer dialogue to monologue? My System of Moral Philosophy…includes it: The same point was made by J.S.Mill, when he saw Coleridge’s position as “less extreme in its opposition, it denies less of what is true in the doctrine it wars against” than any previous attacks, pointing to Coleridge’s “catholic and unsectarian” spirit. Dissertations and Discussions (1859) I 403, 458–9; see also AR 37–9 from which Mill supported his views. Reflection: Another instance of Coleridge’s awareness that in man “much lies below his own Consciousness” (CN I 1554) and conduct therefore is not wholly founded on Reflection or U Understanding (f19v). See e.g. 4534 and n. Self-love: Cf CN III 3559 and n, and in this volume, 5115 for some finer distinctions. f19v Pope’s Essay on Man: Coleridge may refer to the passage in Epistle III that begins

See him from Nature rising slow to Art!… Great Nature spoke; observant Men obeyed; Cities were built, Societies were made: Here rose one little state; another near Grew by like means, and joined, through love or fear…. Thus States were formed; the name of King unknown, Till common interest placed the sway in one. III lines 169, 199–202, 209–10. Or again possibly he is thinking of

So drives Self-love, through just and through unjust, To one Man’s power, ambition, lucre, lust: The same Self-love, in all, becomes the cause Of what restrains him, Government and Laws…. Forced into virtue thus by Self-defence, Even Kings learned justice and benevolence: Self-love forsook the path it first pursued, And found the private in the public good III lines 269–72, 279–82. Or the ending,

So two consistent motions act the Soul; And one regards Itself, and

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one the Whole. Thus God and Nature linked the general frame, And bade Self-love and Social be the same III lines 315–18. in specie: “in species”. f20 ipso genere: “by the actual genus”. Coleridge here followed the traditional (Aristotelian) logic, genus being the larger subdivision of which species is the smaller, e.g. genus, animal, species, man. The terms were taken over and applied more exactly in botany and zoology. In logic, but not in botany, the genus (e.g. plant) could be subdivided into species (e.g. trees, mosses, etc), which in turn could be treated as genera and again subdivided many times until the single individual is reached (5276). Aids to Reflection, p. 240, §. 2: I.e., in paragraph 2: “if I suppose the Adaptive Power in its highest species or form of Instinctive Intelligence to co-exist with Reason, Free will, and Self-consciousness, it instantly becomes UNDERSTANDING: in other words, that Understanding differs indeed from the noblest form of Instinct, but not in itself or in its own essential properties, but in consequence of its co-existence with far higher Powers of a diverse kind in one and the same Subject. INSTINCT in a rational, responsible, and self-conscious Animal, is Understanding.” AR was published on 23 May 1825 (see 5216n), but the page reference here does not necessarily mean that this entry must be dated after that date, for the proof stages of AR were prolonged; see 5204 and n. f20v See the old red Cottle Pocket-book: A reference to N 21 (see CN I N 21 Gen N) and probably to CN II 2412 on “Wherein is Prudence distinguishable from Goodness (or Virtue)—and how are they both nevertheless one and indivisible”? Did that entry wait some twenty years for this development of a recurrent subject? There was in the interval inter alia the attack on Paley and “General Consequences” as moral criteria: see The Friend (CC) I 313–25. 5210 20.39 This entry is substantially what Coleridge wrote on the front fly-leaf of a presentation copy (in BM) of AR (presumably sent June 13; see CL V 462) to John Taylor Coleridge, with additions here of the parenthesis on f21 (I call this…Truth), and on f20v of the paragraph This alone is Reason…Indigenae. Perhaps the entry represents an early stage in Coleridge’s intention to republish AR in a “considerably improved” edition. See a letter to Hyman Hurwitz [21 Nov 1828] CL VI 772–4. Scheme of Argument, from p. 200 to p. 242: I.e. the argument on Reason and Understanding, from “Aphorisms on that which is indeed Spiritual Religion, Aphorism VIII with Comment” to “On Instinct in connexion with the Understanding”. The first half of the entry is an abstract of this argument. At the foot of p 242 of AR, at the end of this Scheme of Argument, Coleridge wrote in JTC’s copy “Here a Titlepage should have been interposed, with an appropriate Title and Motto, and a fresh Chapter or Section commenced”. In the second edition of 1831, however, no such break was made; an Appendix was added instead, in which the material of the first part of this entry ff21–21v was used. (subtracting the interposed aphorisms from 228 to 234): Aphorism IX, erroneously printed as IV, with its “Sequelæ: or Thoughts suggested by the preceding Aphorism”, 228–34, is the obvious interruption to the discourse on Reason and Understanding.

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PRACTICAL REASON: Does Coleridge’s double underlining of this and other terms here, indicate a renewed attention to Kant’s distinctions? Or to someone’s ignoring them? f20v Indigenae: “native/inborn elements”. f21v toto genere: “completely in kind”. my larger work: “Assertion of Religion, as necessarily involving Revelation; and of Christianity as the only Revelation of permanent and universal validity.” AR 152. A MS note on the verso of the front fly-leaf of JTC’s copy reads: “In the larger Work, announced and described at p. 152, in which I proceed synthetically from the idea of the Absolute, to the Idea of the Tri-une God, it was in my power to give in a more satisfactory because more positive form the Idea and Genesis of Reason, as it exists for Man, than was possible in the present Volume, in which I was obliged to proceed analytically and a posteriori/or rather, a datis. But taking it as analytic, the unprejudiced and competent Inquirer will I dare assure myself, find the reasoning legitimate, and the demonstration compleat.” Cf 4744, 4746, 4890, 4946 and nn. Λογος: “Word”, or “actualizing power”; see 4554, also 5297 and nn. “Being/I am”; see 5256 f63v, 5396 and nn. “the firstborn”. See SM:LS (CC) 44 and nn. In a note on Chillingworth (CM II under Chillingworth B) Coleridge interpreted the word, “begotten before all time”. 5211 20.40 A continuation of the reading of Vico and of the argument above in 5207 and 5208. Livy: Vico inevitably draws heavily on Livy for early Roman history but frequently contradicts or disparages him. Jus bonitarium…and the jus connubiale: Cf Vico (who did not here use Coleridge’s Latin phrases) Scienza nuoυa Bk I (ed cit 5204n) I 141–2: Tr: Subsequently, Junius Brutus, casting out the Tarquin tyrants,…reestablished the liberty of the patricians as against their tyrants, not the liberty of the people as against the patricians. But, since the nobles did not keep faith with the plebeians …the plebs brought about the creation of the plebeian tribunes…to protect for the people that degree of natural liberty represented by bonitary ownership of the fields In consequence of all this, the nobles proceeding to take back the fields from the plebs after they had cultivated them, and the latter having no civil action for laying claim to them, the plebeian tribunes now demanded the Law of the Twelve Tables …By this law the nobles conceded to the plebs the quiritary ownership of the fields. Tr cit § 108–9. Black Regiments in the W.I.—Jealousy of the Planters respecting them: See above 5208. Bryan Edwards in his History…of…the West Indies (see CN II 2297 and n) pointed out that Negroes held no civic offices “neither are they permitted to hold commissions even in the Black and Mulatto companies of militia” (3 vols 1801) II 22. jus connubiale’. See above 5208 and n; cf Scienza nuoυa tr cit § 410, 433, 567, 587. qui ciere patrem poterat—nam nuptiæ demonstrant patrem: “who could name his father—for marriages show who is the father”. Livy X. 18. 10 (var).

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Coleridge’s last two sentences in the entry draw also upon Vico Scienza nuoυa (II 188–9) Bk II the section “Dell’ origine de’ comizi romani”; cf Scienza nuoυa, tr cit § 433, 567, 587. Tr: Thus the majestic title of Quirites must have been first used at a time when the people consisted entirely of nobles, who alone had the right to arm. Later, when Rome had become a popular commonwealth, the title passed to the people including the plebeians. For the assemblies of the plebs, who at first did not have the right to arm, were called comitia tributa from tribus, tribe. And among the Romans…the term tributum, tribute, came from tribus tribe, because the tribes of the plebeians met to receive the orders of the reigning senate, the chief and most frequent of which were demands upon the plebeians for contributions to the treasury. Subsequently, however, Fabius Maximus introduced the [reformed] census which divided the whole Roman people into three classes according to the patrimonies of the citizens. Before this only the senators had been knights, for in heroic times only nobles had the right to arm, and hence in Roman history we read that the ancient Roman commonwealth was divided into fathers and plebs. Thus in those days senator and patrician had been interchangeable terms, and likewise plebeian and ignoble. …But now that Fabius had divided the citizens according to their means into the three classes of senators, knights and plebeians, the nobles ceased to be a separate order in the city and were placed in one or another of the three classes according to their wealth. From that time on patricians were distinguished from senators and knights, and plebeians from the base-born; and plebeians were no longer contrasted with patricians but with knights and senators. A plebeian no longer meant a baseborn person but rather a citizen of small patrimony who might well be a noble; and on the other hand a senator no longer meant a patrician but a citizen of ample patrimony who might well be of low birth. Tr cit §§ 625–6. 5212 20.41 The entry is perhaps a consequence of Coleridge’s association with Blanco White in the summer of 1825; see 5240 f28 and the letters to Blanco White in CL V 476, 485–6, 522. Cf White’s The Poor Man’s Preservation Against Popery (1825) 93–4 “Dialogue III”: “The Romanist Church makes the confession of every sin by thought, word, and deed, necessary to receive absolution from a priest; and teaches that, without absolution, when there is a possibility of obtaining it, God will not grant remission of sins.” 5213 20.42 What do I mean by a Socinian Spirit in the Clergy …: Cf AR 338–9: …those, who while Socinianism and Ultra-Socinianism are spreading like roots of an Elm, on and just below the surface, through the whole land, and here and there at least have even dipt under the garden-fence of the Church…can yet congratulate themselves with Dr. Paley (in his Evidences) that the Rent has not reached the foundation—i.e. that the

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Corruption of Man’s Will; that the responsibility of man in any sense in which it is not equally predicable of Dogs and Horses; that the Divinity of our Lord, and even his pre-existence; that Sin, and Redemption through the merits of Christ; and Grace; and the especial aids of the Spirits; and the efficacy of Prayer; and the subsistency of the Holy Ghost; may all be extruded without breach or rent in the Essentials of Christian Faith!—that a Man may deny and renounce them all, and remain a fundamental Christian, notwithstanding! what they had been on my own mind: See CN I 6 and a letter to J.Estlin [22 Aug 1796] CL I 232–3. 5214 20.44 In pencil, earlier on the page than 5215 which had to avoid it on f23v. Henry: Henry Gillman? As Coleridge took an interest in “Hen-Pen” ‘s schooling (see CN III 4341n, and in this volume 5236, 5254 nn), the entry could be a memorandum to obtain an Ancient Geography for him. Was it suggested by Coleridge’s nephew Edward, at this time an Assistant Master at Eton? Edward appears to have lent to Coleridge Philip Skelton’s Works in 6 vols, with Burdy’s Life prefixed; Richard Baynes, 28 Paternoster Row, was the publisher. A copy in the BM, annotated by Coleridge, bears the autograph inscription of “Edward Coleridge/Eton College/May 28, 1825. Bought of Parker, Bound .4.0.0.” Coleridge’s notes in the flyleaves of the first volume were written later than the inscription; he was reading it (Oct-Nov 1825); CL V 510. See 5271 f6 and n. According to Edward Coleridge’s holograph autobiography (BM Add MS 47,555), at the end of which is his careful “List of my pupils commencing at Easter 1825”, Henry Antony Gillman was entered as a King’s Scholar at the age of 11 on 22 July 1825. An unhappy student, he was there only little more than a year (5456n). 5215 20.43 The entry was written after 5214 was on the page (see 5214n), a continuation of the comments in that entry on AR. U. and R.: The diversity of the Understanding and Reason was the main theme of The Friend: see The Friend (CC) I 154–8, II 104 fn. In AR the same distinction is discussed with its particular bearing on the conscience, the moral law, reason and will both human and divine. See above 5210 and n. See also CN III 4005 and n. the word of God in Scripture: A succinct allusion to Coleridge’s view that the Scripture is a human and proximate rather than literal expression of the Word of God; cf e.g. 5337, 5372 and nn. f23v in the very constitution of the Human Mind: For Coleridge’s statement that he laboured early to ground his opinions “in the component faculties of the human mind itself” see Chap I BL (CC) I 22. On the Imagination as the repetition in the finite mind “of the eternal act of creation in the infinite I AM” see ibid Chap XIII I 304. Subject Object: Subject as opposite to Object; see App A; the subsequent course of the argument depends on this correlative relationship. See also 4522, 4656 and nn; also CN III 4186, 4265, 4426, 4427 and nn. there must be conceived an Antecedent: I.e. an entity comprising both, usually called by Coleridge the Prothesis. For the cosmic application of this view see CN III 4418 and n. an I Am, or Self-conscious Being: Cf similar terms to designate God in 4644 and n; see also e.g. 4523 and n.

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f24 distinction not in absolute division: See 4947 and n. universal Organ of a truly philosophical Logic: see 5130, 5133 and nn. set at nought all Heresies: See The Friend (CC) II 104 fn. Tritheism: See 5133 and n. Socinian Materialism: See CN III 3968 and n, also 5144 f25 and n. my disquisitions on Baptism & the Eucharist: The essay on Baptism appears in AR 331–3, 354–76; the essay on the Eucharist was one of six proposed for a small supplementary volume, never published. For the nature of these essays see a letter to J.A.Hessey [7 May 1825] CL V 434–6. See also below, 5360 f43n; also LR III 291 and fn. guard the Symbol from being rarified into a Metaphor: I.e. to prevent the sacrament from becoming a mere commemorative act. On Symbol and Metaphor more generally see App C SM:LS (CC) 79, CN III 3847 and n, 4831 and n; also MC 28–32. Cf 5161. f24v candidus imperti: “pass it on, my good fellow”; Horace Epistles I 6 68 tr H.Rushton Fairclough. my dear Sir!: J.H.Green? J.A.Hessey? See CL V 435. Blanco White? See below 5240 f28 and n. form a very small part of the Volume: I.e. the volume referred to above, supplementary to AR, or the proposed Assertion of Religion? See 4744 and n, and a letter to JTC [8 May 1825] CL V 444. reprehensible obscurity: See 4676 and n. f25 the Personeity…of God: A phrase coined by Coleridge to cut through the equal and opposite difficulties of the personality of God on the one hand, and the idea of God as an abstraction on the other? See 5297 and n. For Coleridge’s fondness for the eity ending see CM I under Athenaeum § 31 n3. which is denied by Magee: See CN III 4140 on Bishop Magee. His denial of Christ's death as the unique, sole possible means of salvation is in his Discourses and Dissertations on the Scriptural Doctrines of Atonement and Sacrifice (2 vols 1816) 4th ed I 188–94. It becomes Mahometanism, Mono-idolism, or what not: For Coleridge’s explicit meaning see 4857, 4860, 4973. f25v sic Deo placuit: “it so pleased God”. At Deo placuit?: “but did it please God?” Miracles: See CN III 3278 and n; also above 4611, 4621, 4985 and nn. f26 negative knowlege: Knowledge that something can be true without concrete evidence; cf “The Destiny of Nations” (1796) PW I 134, lines 80–1. I have written a loose sheet: Unlocated. sombring: OED dates the first use 1849. 5216 29.123 It appears impossible to date entries 5216–5218, the state of the MS and the facts surrounding publication of AR being equally confusing. AR was announced in LMLA as published 10 May 1825 but pageproofs had apparently circulated earlier, at least to John Taylor Coleridge (CL V 443), and later, on 19 May Coleridge said to Edward Coleridge that it would be “out on Monday next” (23 May) and that Hessey hoped to give him on May 20 an advance copy for the Bishop of London. CL V 462. The letter implies last minute difficulties in patching up copy which had been sent in sections to Hessey since Nov 1823 (CL V 305). It suffered in the process many sea

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changes; a fact laid bare by Coleridge himself in the “Advertisement” that precedes the “Preface”; The “Advertisement” was partly cancelled by Coleridge in a letter of 17 May (CL V 459–60). Copy appears to have been sent after 16 Feb 1825 (CL V 413). By June 1824 234 pages were already in proof. CL V 366. The first half of p 234 of the first edition completed the "thoughts suggested” by Aphorism IX (misprinted IV) of the Aphorisms on Spiritual Religion. This section is followed by a break, with the heading that followed discussion of the previous aphorisms, “COMMENT”, the first sentence then beginning: “Since the preceding pages were composed and during an interim of depression and disqualification…” The length of the interim is not known, but there is evidence to suggest that work proceeded steadily through the winter and spring of 1823–4. This and other questions of dating will be explored more fully in the introduction to AR (CC). The relevant part of the Note p. 226 in the first edition reads: Yea, this is the test and character of a truth so affirmed, that in its own proper form it is inconceivable. For to conceive is a function of the Understanding, which can be exercised only on subjects subordinate thereto. And yet to the forms of the Understanding all truth must be reduced, that is to be fixed as an object of reflection, and to be rendered expressible. And here we have a second test and sign of a truth so affirmed, that it can come forth out of the moulds of the Understanding only in the disguise of two contradictory conceptions, each of which is partially true, and the conjunction of both conceptions becomes the representative or expression (=the exponent) of a truth beyond conception and inexpressible. Examples. Before Abraham was, I am.—God is a Circle whose centre is every where and circumference no where.—The Soul is all in every part. Nos numerus: “We, the common herd”. Horace Epistles I 2 27. image-abstray’d: For a similar if simpler nonce use of the ab prefix, see 5217. Hic et Hæc: “He and She”. a temporary Amphisbæna: I.e. a kind of serpent; the name implies that it travels in either direction. Aeschylus Agamemnon 1233. Cf Pope:

Thus Amphisbaena (I have read) At either end assails; None knows which leads or which is led, For both Heads are but Tails. Dunciad III 201n. f81 Must not the same powers: On the “powers” cf e.g. 4835 and 4929 and nn. 5217 29.124 For earlier entries on animal physiology see 5171; on the graduating…of classes, orders and genera, see e.g. 4758 and n. Sense…of Smell with the υis reproductiva projectrix: Coleridge’s linking of the sense of smell with the male sexual act, i.e. as projecting rather than, like taste, assimilating, was perhaps an independent observation, ahead of his time. υis reproductiva projectrix: “reproductive force projecting”.

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peppery dilative…honey pungent lineal ( pung. punctual): See for these signs App A. f81v sc[ilicet] similific: “That is, like-making”; absundering and ecarceration (opposite of “incarceration”) are not in OED. animal punctuale futuriens: “infinitesimal animal seeking to exist”. forma formata…forma formans: “formed form…forming form”; see 4835 f64 and n, also Logic (CC) 232 fn. Nerυes : : Excitability Excitancy: Cf 5150n. the Brain f82 Oken with the elder Naturalists: Coleridge may have known Oken’s Grundriss der Naturphilosophie (1802), an attempt to derive all organisms from one original slime or mass of cells, diversified in functions but united in the pinnacle, man and selfconsciousness. This doctrine, developed in his Lehrbuch der Naturphilosophie, and also in Steffens Beyträge, meant the classification of animal life according to the sense organs, an application of Kantian a priori critical method of natural history. The French school worked from observation and induction, many of them and their German followers as anatomists. Meckel: Johann Friedrich Meckel, Vol I of whose System der υerglei-chenden Anatomie (6 vols in 7 Halle 1821) was described in Green SC (471) as bearing a page of Coleridge MS of which six lines of verse were quoted in the catalogue. The same lines appear in the following MS fragment (WM 1821) now in the Berg Collection in NYPL; these, together with the measurements of the MS, and of the pages of the volume, and the references to Meckel, make it clear that we have here a fly-leaf torn out of the Meckel work. It is closely relevant to this entry: 12 Jany 1825. It rather surprizes me to find in the Work of a German physiologist the Fact, which was to be referred, laid down as the Principle, from which it is to be deduced: and thus the Problem itself metaphrased into its own Solution. That an organized Body is a Whole consisting of several and various Parts is the fact/as fact of every man’s knowlege. And what are we the knowinger for being told, that Manifoldness and Unity are the Laws of Plastic Life? i.e. that Animal-making is the way pursued by Nature in making Animals! And then still further to prove the vagueness of the Author’s conception, he gives Relation and Analogy as two synonimes of Unity—“Unity or Relation or Analogy!—But page VI and VII (i.e. the 2nd and third page of the Vorrede) awakened my suspicions—

O these facts! these facts! Of such facts I’m aweary Light I can get none— For all my eye is mere eye! My Eye and Betty Martin! And that’s a fact for sartain! S.T.C. Mem. How comes it that Meckel in his Preface cuviers away at a great rate; but makes no mention of John Hunter, and (worse still) is silent

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respecting his obligations to Schelling, and H.Steffens—as potenziated Magnetism & Electricity of Organic Life? p. 11.

the

Spix: Johann Baptist (1781–1826) naturalist; he went with Martius to Brazil 1817–20 and wrote part of Reise in Brasilien (3 vols 1823–31), chiefly on plants and animals. Schweigger: August Friedrich in 1819 published his observations on coral and bernstein or amber, Beobachtungen (Berlin 1819), and a manual on elementary animals, infusoria, polyps, medusae, molluscs etc, attempting a classification of zoophytes. Goldfuss: See 4785, 5171 and nn above; also 4646, on the subject matter, 4854, 4866 and nn. French Naturalists’. Doubtless Coleridge knew the ones he mentions mainly from articles in English scientific journals and quotation by Germans. But on Cuvier see CN III 4328, 4356, 4357; Jean Baptiste Lamarck (1744–1829), the distinguished French botanist and zoologist, believed in spontaneous generation and an active principle behind the diverse forms of all life; André Marie Constant Dumeril (1774–1860), less known, was a French physician and zoologist; Ducrotay de Blain-ville, Henri Marie de Blainville (1777–1850), the distinguished successor in the French Academy of Sciences to Cuvier in the Chair of Anatomy and to Lamarck in the Chair of Natural History, wrote in both fields. It is not known what Coleridge may have read of the last three naturalists. Oken: For Coleridge’s use of the works of Oken see the indexes to these CN volumes. 5218 29.125 The omission of have between probably and been (line 4) and known after never (line 14) suggests hasty writing. It may be relevant to the dating of this entry to notice a letter of 14 May 1825 to G.de’ Prati, in which Coleridge discussed with regret his poverty and inability to offer financial help. 5219 29.130 Vico, 7 May 1825: Having sent off the MS of AR and completed his Prometheus lecture for the Royal Society of Literature in April, Coleridge on May 2 turned with zest to read Vico; see 5204– 5209, 5211 and nn. The link here is Vico’s similarly adverse opinions of Egyptian chronology. and so Monsieur Champollon: See above 4794 f54v and n, and the two reviews in Vol XXVIII QR there referred to. The second review credited Dr Thomas Young with having anticipated Champollion (192–3). Young had in 1819 in his article on Egypt in the Supplement to EB deciphered the name Ptolemy, and suggested a hieroglyphic alphabet. This review also discussed Champollion’s Lettre à M.Dacier (1822) and his alphabet for deciphering names of Greek and Roman rulers of Egypt, his interpretations of its antiquity, and French theories of the zodiac found at Dendera (see also CN III 4317 and n). Critical debates on these matters were rife throughout the 1820’s. a series of Kings, the last of whom was elder than Adam!: Coleridge’s reference has the contemptuous tone of hearsay rather than of study, but appears to be (perhaps indirectly) to a more recent work of Champollion, his Précis du système hieroglyphique (Paris 1824), which applied his alphabet not only to foreign names, but to Pharaohs going back to Amenophis, the 18th dynasty, c 1546–26 B.C. Coleridge’s love of any Francophobic jest, and especially a punning one, makes him exaggerate. elder than Adam: No doubt Coleridge’s joke is for the sake of his pun chiefly, but it may be noted that Vico (5232 f39v and n) mentioned “Isaac de la Peyrère, author of the

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Preadamitae”; see CN III 4317n for a reference to him and other matters relevant to this entry. Stones of which I cannot make Bread: Matt 4:3–4. make my Wine (whine): Ref to John 2:1–11. first Book of the Pentateuch…the other four…: On Coleridge’s belief that Moses was the author of the Pentateuch, see CN III 4418 f12v and n; see also above 4794 and n. that Moses was learned in all the Learning of the Egyptians: Acts 7:22. See also 5232 and n below, on Coleridge’s argument for the superiority of the Hebrew chronological tradition. 5220 29.131 Cf 4879 for a similar interest. These lines were not reproduced by EHC in his Fragments section of PW; that he did draw upon this notebook, however, is proved by 5192. Bombyx Muscorum: I.e. the Moss-bee of the verses. oυi-position: “the act of egg-laying”? honey-dew: Coleridge in annotating Gilbert White Natural History of Selborne (1802) II III, against a reference to honeydew wrote, “This is now known to be the saccharine excrement of the Aphides. It is a true sugar: no wonder, therefore, that though not directly vegetable, the Bees are fond of it.”. 5221 29.132 The entry refers to an editorial in The Times for 23 May 1825 p 2 cols 2– 3, favouring Catholic Emancipation: Indeed, if religion were connected more than it is, with the statesmanlike view of the subject of emancipation, we do not feel that such an argument [the alleged divided political allegiance of Catholics] ought to be rudely or acrimoniously proposed. The Catholic, with all its errors, was the existing church of the 16th century—our, with all its excellence, the innovation. The Catholics did not desert us; we abandoned them. We stripped them of their power, authority, property, liberty, and credit. We have completely superseded them, and trampled on them, and transferred to our use all the worldly advantages which they had been possessed of for ages. It must be at least a conscientious infirmity which binds them still to an humbled communion, having no access to the temporal sources of honour, wealth, and greatness, but which is frowned on or sneered at by the mighty of the land. Let us, then, if we do drag religion into the fray, consult our own dignity by treating with forebearance those over whom we have triumphed. See 4802. the Editor a Clergyman: the editor was Thomas Barnes (1785–1841), editor from 1817 to his death. No evidence has been found that Barnes was ever a clergyman. 5222 29.133 In heavier ink than the preceding. f85v Holy! Holy! Holy!: Isa 6:3 and Rev 4:8. catena theologiæ: “chain of theology”. the “I Am”: Ex 3:14; see 4523 and 5130 and nn. I am the Lord, the HOLY ONE: Ezek 39:7. The knowlege of the Holy is Understanding: Prov 9:10.

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scientia quæ cæteris omnibus substat: “knowledge that substantiates/stands under all else”. Cf AR 6, 26, and 4679, 5418, 5422 and nn. 5223 29.134 “On 10 May 1825 on the motion of Mr Curwen [known to Coleridge], the Roman Catholic Relief Bill was read for the third time, and passed by a majority of 21. During the pending of this Bill, immense numbers of petitions were presented for and against it. A petition from Manchester, opposing the claims of the Papists, bore 28,000 signatures.” Gentleman’s Magazine (May 1825) XC i 455. Cf on universal suffrage TT 21 Nov 1830; and on the function of parliament compared with the church, also TT 19 Sept 1830: “A church is…in idea, the only pure democracy”. 5224 29.135 The entry is one of Coleridge’s clearest statements of his view of belief and Biblical Criticism; cf 5337 below. with the judgement, my understanding. Obviously with the judgement [which] my understanding. 170 decide+a, & 130−a: I.e. 170 for a doctrine, 130 against. Christ came with Signs & Wonders: John 4:48. The phrase signs and wonders is common in both the Old and New Testaments—e.g. Ex 7:3; Deut 6:22; Neh 9:10; Isa 20:3; Acts 2:43; 2 Cor 12:12; Heb 2:4—although nowhere is it applied directly to Christ. See Matt 24:24 and Mark 13:22 for the association of the term with false Christs. 5225 29.136 Before the writing of this entry one and a third leaves were cut out; they had been written on, but not numbered. What remains (the lower part of f87 and f87v) shows ten lines heavily obliterated, presumably not excised in order to save what was on the verso (5227). Coleridge later paged, with odd numbers only, the remaining leaves in sequence dropping down his 177 (now f87) to the lower part of the page left below the excision; clearly he had not earlier numbered the whole excised leaf as 175 for that number is still in the book (f86). Moreover, the cutting out must have been done by him, for he numbered afterwards, and probably did the obliterating also. The excision makes the meaning of his reference to the last but 5 leaves of this way of writing (in 5238) uncertain. See 5238 and n. 5226 29.137 The top of this leaf was cut off; see 5225n and 5238n. The despairing note chimes with Work without Hope; cf 5192 and n. totus in illo, et mei et audientium immemor: “totally absorbed in that, and forgetful of myself and my audience”. Cf Horace Satires I ix 2, “…totus in illis.” See also 5280. 5227 29.138 [No note needed] 5228 29.139 The entry apparently continues in thought from 5224 above. Will…the dark and hidden Radical of the bodily Life: See CN I 1717 and nn. since the words of Christ imply the contrary: Possibly Matt 5:48 in mind, “Be ye therefore perfect, even as your Father which is in heaven is perfect.” since the apostolic James: Cf James 1:4; on the perfecting of faith. subjective Correlate: Cf T.S.Eliot’s “objective correlative” in his essay on Hamlet Selected Essays (1951) 145. apostolicity of the Evangelia Infantiæ…: 5240 and n. κατα Mατθαιον: “according to Matthew”. Lumen Spiritûs Dei: “Light of the Spirit of God”; see above 5224 and below 5337. f89v which the Fathers made a criterion of Inspiration: As discussed commonly by many of the church historians Coleridge used, e.g. by Richard Field in Of the Church (1635) 355–8, 378–82, 867–8. Cf Sara Coleridge: “Mr D——…will have it that my

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father’s view would have been much modified had he read the ancient Fathers. I think he would have read them more at large had he not felt assured, from what he had read of them, that this would not bring an adequate return in the way of sound Christian knowledge. We have the grain without the chaff, I should imagine, in our great divines.” Sara Coleridge Memoir and Letters (1873) II 118. την “the harmony and sameness of spirit”. blasphemous Parthenolatry: Cf 5240 f28v. τι µοι και σοι, γυνη: A slight variant of the Greek of John 2:4: (AV) “Woman, what have I to do with thee?” The phrase is the translation of a traditional Hebrew idiom, meaning “What have you and I in common?” The word γύναι (woman) further distances Jesus from his mother. See 5240, also Coleridge’s full comment on the text in TT 31 Mar 1832. “Who are my Mother & my Brothers?: Mark 3:32–3; cf Luke 8:19–21. the one word “supposed”: Luke 3:33, “And Jesus himself began to be about thirty years of age, being (as it was supposed) the son of Joseph…” Marcionites affirmed not to be in Luke’s Gospel: Eichhorn NT 162–7. not intentionally corrupted…Eichhorn has, I think, unanswerably shewn: Eichhorn NT I 67–78, pointed out that Marcion’s gospel, in many places parallel verbatim with Luke’s, is not a corruption or mutilation of the canonical gospel, as Tertullian and Origen said, but came from a source common to both. original Gospels…all began with the Baptism of John: Eichhorn NT I 142–3 argued that the earliest gospels lacked all information about the genealogy, the birth, the childhood years, and the background of Jesus, beginning their account with the baptism by John. superiority in kind of Christ…from Moses to John: See e.g. John 1:14; Rev 1:1–6; Heb 1:1–6. It was Coleridge’s view that John, author of the fourth gospel, was not the author of the Apocalypse; CM II Eichhorn NT (A) II 87. verses in Isaiah…bring forth, &c: Isa 7:14–16. The texts have commonly been interpreted by Christians as prognosticative of the birth of Christ; the Hebrew word translated in AV as “virgin” is almoh, “a young woman”, and in rabbinic tradition has never been interpreted as implying virgin. The footnote along the side of f90 seems to refer to this. conceptio υirginis sine υiro: “conception by a virgin without a man”. Traditions authentic Historical Records: For a table of Coleridge’s conventional symbols see App A. On Tradition as opposed to Historical Records see 5075 and n. f90 even the splits (in the Genealogy I mean): C’s thick vertical line appears to refer to the Matthew-Luke genealogical diagram; if a footnote was intended it was not written. Matt 1:1–16 and Luke 3:23–38 give discrepant genealogies. four Narratives of the Resurrection: Matt 28; Mark 16:1–8; Luke 24: I–12; 2; John 20: I–II. appointed Dividers & Expounders of the Word: 2 Tim 2:15. Members of the Body of Faith: I Cor 12:12. f90v the Glass thro’ which we see: I Cor 13:12. 5229 29.266 In pencil, in mid-page, surrounded by entries in ink, presumably this could have been written on the page at any time when the page was blank. However it

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appears to follow 5189, which in turn appears in a natural sequential use of the book to be datable after 5184, i.e. after 3 Jan 1825; the last entry in this notebook appears to be 3 Aug 1825–5234. Mr Stutfield: Charles Sr or Jr? The first was an old Stowey acquaintance, a wine merchant. The son and J.H.Green paid for amanuenses for the Logic and other projected works from about March 1820; the young Stutfield was one of the “Thursday Evening Class”, and a constant visitor in Highgate until the end. See Logic (CC) xliv–xlvi, liii and n, lv. All the circumstances point to the ticket being one for Coleridge’s lecture “On the Prometheus of Aeschylus” at the Royal Society of Literature 18 May 1825; possibly James Gillman or J.H.Green had a supply. 5230 29.267 The entry is not datable precisely, but it was written on the page after 5189 and before 5234 below it, i.e. before 3 Aug 1825; 5236, 6 Sept 1825, overran it already at the top of the page and had to skirt it. The book being used from both ends, this with 5229 and 5234, in fact with all entries from 29.181 to 29.268 running the same way of the book, sequentially in place but not in time; 5236 was written from the opposite end; see 5236n. Possibly there is some link here with 5184. 5231 20.62 Vico in Scienza nuoυa (ed cit 5204n) I 165 wrote: Tr:…that for a long period of time the impious races of the three children of Noah, having lapsed into a state of bestiality, went wandering like wild beasts until they were scattered and dispersed through the great forest of the earth, and that with their bestial education giants had sprung up and existed among them at the time when the heavens thundered for the first time after the flood [369ff]. Tr cit § 195. Oronooko, Maranha: The rivers Orinoco and Maranon? The spelling of unknown place-names by travellers is notoriously idiosyncratic, but whether Coleridge found these in his wide reading in S. American travel literature, or heard of them from acquaintances, e.g. James Burney, is not evident; see CN II 2874 and n. 5232 20.63 Again a discussion arising from Vico’s Scienza nuoυa Bk I (ed cit 5204n) I 114–15. Tr: But the Chinese are found writing in hieroglyphs just as the ancient Egyptians did (to say nothing of the Scythians, who did not even know how to put their hieroglyphs in writing). For many thousands of years they had no commerce with other nations by whom they might have been informed concerning the real antiquity of the world. Just as a man confined while asleep in a very small dark room, in horror of darkness [on waking] believes it certainly much larger than groping with his hands will show it to be, so, in the darkness of their chronology, the Chinese and the Egyptians have done, and the Chaldeans likewise. It is true that Father Michele Ruggieri, a Jesuit, declares that he has himself read books printed before the coming of Jesus Christ. It is true further that Father Martini,

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another Jesuit, in his Sinica historia ascribes a great antiquity to Confucius, which has led many into atheism, as we are informed by Martin Schoock in his Diluvium Noachi universale, in which he says that Isaac de la Peyrère, author of the Preadamitae, perhaps for that reason abandoned the Catholic faith and then wrote that the flood spread over the lands of the Hebrews only. Nevertheless Nicolas Trigault, better informed than Ruggieri or Martini, writes in his De christiana expeditione apud Sinas that printing was in use in China not more than two centuries earlier than in Europe, and that Confucius flourished not more than five hundred years before Christ. And the Confucian philosophy, like the priestly books of the Egyptians, in its few references to physical nature is crude and clumsy, and it is almost wholly devoted to a vulgar morality, the morality commanded to the people by laws. Tr cit § 50. The third paragraph is Coleridge’s condensation of Vico’s full page (I 116–17); the all but illegible abbreviations can be read in the light of it: Heroes, to which Sch[effer] att[ributes] inv[ention] of the Symbolical; and of Man to which S[cheffer] att[ributes] inv[ention] of the epistolary or popular characters. To quote Vico again: Tr: The first is narrated by Herodotus:…that the Egyptians reduced all the preceding time of the world to three ages, the first that of the gods, the second that of the heroes, the third that of men. The other (as related in Scheffer’s De natura et constitutione philosophiae italicae seu pythagoricae) is that, with corresponding number and sequence, through all that period three languages had been spoken: the first hieroglyphic, with sacred characters; the second symbolic, with heroic characters; the third epistolary, with characters agreed on by the peoples. This division of times was not followed by Marcus Terentius Varro; we must not say because he did not know of it, for, with his boundless erudition, he deserved the honor bestowed on him in the title “most learned of the Romans” in their most enlightened period, the age of Cicero; but rather because he did not choose to; perhaps because he applied [only] to Roman history what by our principles will be found true of all the ancient nations, namely that all Roman institutions, divine and human, were native to Latium. He therefore studied to give them all Latin origins in his great work [The Antiquities] of Divine and Human Institutions of which the injustice of time has deprived us. (So far was Varro from believing in the legendary bringing of the law of the Twelve Tables from Athens to Rome!). [According to Censorinus, Natal Day 21,] he divided the times of the world into three; a dark time, corresponding to the Egyptian age of the gods; a fabulous time, corresponding to their age of the heroes; and a historic time, corresponding to their age of men.

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Tr cit § 52. The “Scheffer” referred to was Johann Scheffer (1621–79), the learned philologian, Professor in Upsala of Rhetoric and Politics. Vico repeated this material in his Bk II (§ 437, § 438 in tr). f39 Varro’s Opus Grande…a Loss! Again Scienza nuoυa 117, tr cit § 52, as just quoted. On Varro see also above 4901 and n. De Nationum Jactantiâ communi & ingenitâ: “Of the boastfulness of nations, universal and inborn”, presumably Coleridge’s own phrase. words of Diodorus Siculus: Vico Scienza nuoυa I 117: Furthermore the antiquity of the Egyptians will help us with two pretentious memories, examples of that conceit of nations by which, as Diodorus Siculus observed, every nation barbarian or civilized has considered itself to be the oldest and to have preserved its records from the beginning of the world; a privilege, as we shall see, of the Hebrews alone. Tr cit § 53. Tests of Tradition: Coleridge was following Vico, but offering his own additions: Indefiniteness of Imagination or the childlike Rivalry in bigness are his, illustrated by his English Hercules, Jack-the-Giant-Killer and the personification in “King Olim” of the Latin for “once upon a time”. this Hebrew Chronology is the more probable: Vico is more dogmatic (ibid I 117–18): The first column is dedicated to the Hebrews, who, on the most reliable authority of Flavius Josephus the Jew, and Lactantius Firmianus, lived unknown to all the gentile nations. And yet they reckoned rightly the account of the times passed through by the world, now accepted as true by the severest critics, according to the calculation of Philo the Jew. If his estimate varies from that of Eusebius, the difference is one of a mere fifteen hundred years, which is a very short period of time compared with the variations among the chronologies made up by the Chaldeans, Scythians, Egyptians, and in our own day by the Chinese. And this should be an invincible proof that the Hebrews were the first people in our world and that in the sacred history they have truthfully preserved their memories from the beginning of the world. Tr cit § 54. From here onwards Coleridge was allowing his own thoughts to expand on the Hebrew chronology. Cf also 4794, 5228 and nn. f38v §§ 8 and 9 were written in reverse order, with Coleridge’s instruction to transpose them. Porphyry & Iamblichus’s Citation of Pythagoras: Not referred to by Vico, but simply Coleridge’s ready example; their Lives of Pythagoras (cf 5207n) are full of quotations from works of doubtful authenticity; cf also 5081 and n.

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§ 9 That Varro counted forty Herculeses (and forty Joves) is stated by Vico, who adds “and the Egyptians claimed theirs to be the most ancient”. Scienza nuoυa I 80–1, 121: tr § 14, 53. § 10. Anthropognosy: Not in OED, Coleridge’s coinage from the Greek. I hold myself: Coleridge’s view that all verbs are grounded on the verb substantive, the verb “to be”, was one accepted in some form by the majority of philosophical grammarians up to his time; see e.g. J.G.J. Hermann De emendenda ratione graecae grammaticae 4831 and William Vincent The Greek Verb Analyzed. An hypothesis (1795), both of which Coleridge annotated. (The former is in the BM, the latter in VCL.) For the hypothetical form (eo) see above 4679 and n. On prepositions, conjunctions, and nouns, Coleridge disagreed with Vico, who thought first interjections, then pronouns, then nouns were invented (tr cit §§ 448–52). Much that is relevant here will be found in the entries on Greek grammar listed in this volume as appearing in SWF. f37v σηµατα: Again referring to Vico Scienza nuoυa II 52: “So Homer in whose time so-called vulgar letters had not been invented, says Proetus’s letter to Eureia [sic] against Bellerophon was written in sēmata, signs” (tr cit § 433). Iliad VI 168 foll was a key passage in the controversy over the date, authorship, and transmission of the Homeric poems. the children of Noah: i.e. the six verbs that follow, the ancestors of the rest. Sum, as the root of all supersensuous terms: Coleridge is reading Vico’s Bk II of Scienza nuoυa, Della Sapienza Poetica “Corollary d’interno all’ Origini delle Lingue, e delle Lettere…”. It seems necessary here to quote from the original (II 69–70). Finalmente gli Autori delle lingue si formarono i υerbi…. E pur i υerbi, che sono generi di tutti gli altri, quali sono sum dell’ essere, al quale si rid ucono tutte l’ essenze, ch’ è tanto dire, tutte le cose metafisiche; sto della quiete, eo del moto, a’ quali si riducono tutte le cose fisiche; do, dico, e facio, a’ quali si riducono tutte le cose agibili, sien o morali, o famigliari, o finalmente civili: dovetter incominciare dagli imperativi; perchè nello Stato delle Famiglie, povero in sommo grado di lingua, i Padri soli dovettero favellare, e dar gli ordini a’ figliuoli, ed a’ famoli; e questi sotto i terribili imperj famigliari, quali poco appresso vedremo, con cieco ossequio dovevano tacendo eserguirne i comandi; i quali impetrativi sono tutti monosillabi, quali ci son rimasti es, sta, i, da, dic, fac. Tr: Last of all, the authors of the languages formed the verbs…. Even the verbs which are genera of all the others—as sum is of being, to which are reduced all essences, which is as much as to say all metaphysical things; sto of rest and eo of motion, to which are reduced all physical things; do, dico, and facto, to which are reduced all feasible things, whether moral economic or civil—these verbs must have begun as imperatives. For in the state of the families, which was extremely poor in language, the fathers alone must have spoken and given commands to their children and famuli, who, under the terrors of patriarchal rule, as we shall soon see, must have executed the commands in silence and with blind

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obsequiousness. These imperatives are all monosyllables, as they have remained: es, sta, i, da, dic, fac, “be,” “stand,” “go,” “give,” “say,” “make”. Tr cit § 453. 5233 20.64 Basing his discussion on the sentences quoted above in 5232n, Vico went on to argue that this general theory of the genesis of language conforms to the “principles of universal nature, by which the elements of all things, out of which they are composed and into which they are bound to be resolved, are indivisible; and also with the principles of human nature in particular…. So much the more must we deem the first men of the nations to have done so [begun with monosyllables], for their organs were extremely obdurate”. Tr § 454. It was perhaps enough to stimulate Coleridge’s metaphysical flight. Cf what HNC entitled “Formula Fidei de Sanctissima Trinitate” and dated 1830 in LR III 2: “The supreme being… whose definition is, the pleroma of being, whose essential poles are unity and distinctity… or the essential infinite in the form of the finite…N.B. The distinctities in the pleroma are the eternal ideas, the subsistential truths”. The entry, beginning from the foundation laid in CN III 4418 and continuing from 4554, sets forth the philosophical notion of the pleroma, “fullness”, of Being before the original Fall. By self-seeking, the Will caused the inversion, Chaos. God’s antithetical act to this was the reordering of that Chaos into distinctities, later phenomenalizations, and finally redemption and return to the pleroma. Throughout the later notebooks Coleridge traced the process. OED attributes distinctity to Coleridge, but unaccountably dates the LR reference 1812. Pleroma was a frequent gnostic term for the “habitation of God”; see also 4901 and n. 5234 29.268 The date here makes it plain that except for 5229 this page [f91v] was blank when 5110 was written and that Coleridge’s renumbering of pages took place in Jan 1824. Wed. 3 August 1825 Times: An editorial: The Irish papers inform us that the new Catholic Association has had repeated meetings…. But the language is all of the same spirit and character, because there is no variety of speakers—Messrs. O’CONNELL and SHIEL at one Catholic meeting change places with Messrs. SHIEL and O’CONNELL at the next…. It seems to us as unexampled as it is deplorable, that an object, in the accomplishment of which so many Lords and Baronets, and men of family and fortune, representing a nation of seven millions, declare themselves to have so deep an interest, should be left to the exclusive management of two or three individuals engaged in the business of a laborious profession. The Catholic aristocracy, in thus abdicating their proper functions, ought by this time to be sensible of the sinister use which is made of their supineness by the enemy. Such conduct has been construed in various senses—and each of them unfavourable to the emancipation. Why, it is asked, should a Protestant Legislature go a yard out of its way to admit Catholics to the Constitution, when, first, the

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multitude enjoy already the most important rights which they could at any time hope to exercise, and when, secondly, the Lords and Gentlemen of that persuasion give themselves no trouble upon the subject, but listen or look on while a handful of barristers are year after year appealing to the universe in their names? This interrogatory is followed up by an assurance that Messrs. O’CON-NELL and his colleagues of the Four Courts, are the only parties who care one farthing for emancipation, and that half a dozen silk gowns, with a seat or two on the Bench, are the real and only advantages aimed at. The Times did not refer to either the Jesuits or Canning. O Canning! Canning! Dupe or Traitor!: It is obvious that Coleridge’s attitude towards Canning had worsened after 1822; see 4938. 5235 20.71 The attack of jaundice was described at greater length in a letter to Edward C, 6 Sept 1825 CL V 489–90. Among references to illnesses at Christ’s Hospital there is no mention of jaundice in 1788–9 or in any other period. Nebuchednezzar’s Idol: Dan 2; see 5374 and n. f36 Miserere…factus es: Me is a slip for mei: “Have pity on me, God my Saviour! Have pity on me; Word of God in whom is the life, who became Flesh”. für jedem endlichen Ich: Coleridge put his English phrase into German, perhaps in need of the “endlich” as closer to his feelings of the moment than “finite”. Similarly his Latin Suppositum is translated by his own sub-position below. blind tho’ plastic Appetence: See 4616 and n. Lust, but cannot rise into Love: See above 4848 and n. view, that has been υouchsafed me, of the VIth Chapter of St John: See above 5126 and n. 5236 29.140 When Coleridge turned over leaf f91 to f91v on 6 Sept 1825 he found there entries 5189, 5229, 5230, 5234. for which the notebook had been used from the other end. On this date Coleridge wrote to his nephew Edward at Eton that Henry Gillman was taking certain books to Eton with him, including an (unspecified) “Pantheon” (CL V 492). Andrew Tooke’s? See 4618 and n, also CN III 3683. the Ideal Beauty of the Grecian Divinities: See 5186 and n. Does this entry reflect a continuing intention to write the essay on sculpture he described to John Flaxman in his letter of the previous January (CL IV 408–9)? From a letter of 26 Apr 1825 one might deduce that this entry represents a chain of thought connected with the lecture given to the Royal Society of Literature in May, which was to have been followed by other “Disquisitions” on related classical subjects including the fine arts. It is of some interest to notice that Coleridge’s treatment of religion and philosophy historically often included discussion of the fine arts. See e.g. his lecture “On the Prometheus of Aeschylus”: LR II 323–59, and announcements in P Lects (CC) passim. the Ideal Beauty: I.e. formal, abstract, like numbers, based on proportion; useless, and ultimately, like chemicals, inexplicable. f91 The Metals from Carbon to Nitrogen: For Coleridge the metals were constituted predominantly by the North and South powers in the Compass of Nature; see 4555 and n.

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Cf his note on Steffens Beyträge 262–3: “It is an error…in Steffens to speak of the Metals as composed of Carbon and Nitrogen unless where these are taken as the names of the Power predominant in each. And even so, yet not as composed of them but as constituted by them. S.T.C.” “the other in kind”. f91v portraiten-mässig: “portrait-like”. the Apollo: Presumably the Apollo Belvedere; see 4839 f122n. 5237 29.1 Written on the paste-down inside the front cover, this entry is not clearly datable; see CN in N 29 Gen N. 1825 is suggested by related entries. John Macculloch A Description of the Western Islands of Scotland (2 vols Edinburgh, London 1819) was perhaps verbally recommended by someone. Possibly Greenough? See 5119n. William Brande in the second edition of his Outlines of Geology (2nd ed 1829) referred to it, but his first edition antedated it. Coleridge knew some of Macculloch’s work: see 5247 and n. 5238 29.2 The entry appears below on the page, but there is no clear evidence which entry was written first. On the problem of these random jottings on the inside covers, see CN III N 29 Gen N. 2 αυγ, αωκε: 2 Aug 1825. The entry is not elucidated by what is on the last but 5 leaves, i.e. f86; see 5224 and n; but see also 5225 n. The leaf referred to may have been excised. The rest may mean “Hu[ssey’s] i.e. Southey’s character formerly/already worse”; or, perhaps with a double implication: “Upsilon is a letter that represents deterioration”. See above 4787, 4985 and nn. Of the Greek letters the upsilon represented to Coleridge “Descent, Dependence” as he had pointed out on f30 of this notebook (4644). 5239 29.5 The hand and ink here are similar in appearance to 5237 and 5238. Cf the use of these four signs in 4799. The sense of the last paragraph was apt to be present in any of Coleridge’s anti-Schelling-ian discussions with Green in this period. See also 4513 f5, 4644 f26v, 4784 and 4550 f72v; in 4662 Steffens is under attack where the argument appears a more expansive version of this statement. 5240 20.45 From the reference to the “lately recovered & published work” of Milton, De doctrina christiana, found and published in 1825 and reviewed in ER (Aug 1825) and in QR (Oct 1825), the entry appears to have been made in the autumn of 1825. Coleridge’s copy of the first edition of Southey’s delightful Life of Wesley (2 vols 1820) heavily annotated, is in the Berg Collection of the NYPL; his marginalia were in part printed in the third edition (1846) and reprinted in later editions, including the edition by M.H.Fitzgerald (Oxford 1925); complete publication will be found in CM. On the page referred to (II 67 below) there is no annotation. against Election & Reprobation & Absolute Decrees: E.g. the long denunciation of the doctrine of predestination quoted by RS in his Wesley II 384–92 RS comments, “It is, indeed, in a tremendous strain of eloquence, and shows with what indignation the preacher, in his zeal for God, and in his love for his fellow creatures, regarded a doctrine so injurious to both.” Life of Wesley, Vol. 11, p. 67:

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Preaching in a Monk-town church, he says, “I suppose it has scarce had such a congregation in it during this century. Many of them were gay genteel people; so I spoke on the first elements of the gospel: but I was still out of their depth. Oh, how hard it is to be shallow enough for a polite audience.” (Wesley’s Journal for 25 Aug 1771). RS added that Wesley preferred “middling and lower classes of society to the rich”, but that those “he liked least were the farmers”. f26v Rivington’s: An old firm of booksellers from 1760, publishers to S.P.C.K., and in 1813 of the British Critic; the leading publishers of theological works, they had a large trade in sermons published by commission. Bartlett’s Court: Bartlett’s Buildings, Holborn, from 1824 was the address (No. 5) of S.P.C.K. (in 1824 also of William Hart Coleridge, Bishop of Barbadoes.) R.S. of Literature: The Royal Society of Literature met from 17 June 1823 onwards, the council being largely made up of bishops, archdeacons, and other clergy, with natural consequences in the choice of topics; Coleridge was elected a Royal associate in March 1824. Blair-Sermon People: See CN III 4249n. Evidences, Natural Theologies: E.g. Paley; see CN III 3278, 3754, 3817 and nn. Bishop Prettyman alias Tomkins: A reference to the attention paid by Sir George Pretyman to his name (see CN I 951 and n). After March 1823, when he acquired a Nova Scotia baronetcy, he elected to be known as Sir George Pretyman Tomline (not Tomkins). He was a socially powerful clergyman, delivering many charges to the clergy. See also below 5241 f30v and n. the last Bampton Lectures: The prestigious Oxford series was founded by John Bampton (1689–1751) “to confirm and establish the Christian Faith, and to confute all heretics and schismatics,” the first of which was given in 1780. Lecturers had to be M.A.’s of Oxford or Cambridge. the Bishop’s Charges: A common type of theological literature; e.g. (see above) Bp George Pretyman Tomline’s Charge Delivered to the Clergy of the Diocese of Lincoln (1794). the Quarterly: The QR insertion is not surprising in Coleridge’s list of theological critical antipathies, but what may be interesting as an indication of submerged feelings is that J.T.Coleridge, his nephew, accepted from Murray the editorship of QR from Dec 1824 to Nov 1825, thus coming in between Gifford and Lockhart. See 5210n, and CL V 432–4, 436–45, 45 6–7, 461. the Christian Advocate’s Answer to Jeremy Bentham: The reference is to the Rev. T.S.Hughes, “Late Fellow of Emanuel College, Cambridge, and Christian Advocate in that University”, and his publication of A Defence of the Apostle St. Paul against the Accusation of Gamaliel Smith, Esq.. in a Recent Publication Entitled, “Not Paul but Jesus” (1823) followed by On the Miracles of St. Paul, Being Part II. of a Defence of that Apostle against the Accusation of Gamaliel Smith (1824). The “Gamaliel Smith” was Jeremy Bentham, whose Not Paul but Jesus appeared thus pseudonymously in 1823. Coleridge was aware of the authorship, possibly through his nephew or some other personal link. Edinburgh Reviewer: See e.g. CN III 4323 and n.

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Species, or Effluvial Onion-Films of Democritus: The Greek atomists explained perception by the theory that objects constantly emit films of atoms which enter the eye or affect the other senses. But Species, “appearances”, is the scholastic word, and the for “having bloodless flesh” is attributed by Liddell and Greek word Scott only to “Anacreon” ’s The Grasshopper; see CL I 17 and BL (CC) II 34. mundus intelligibilis: “intelligible world”. Without a Soul there can be no Spirit: For Coleridge’s distinction between Soul and Spirit see e.g. 5377. f27 the Blood is the Life: Gen 9:4, var. what is substantial must be subjective: On substans see 4679, 4935, 5422 and nn. Understanding to the Fancy…sense of Contact: A usual scale of the human powers with Coleridge, the sense of touch, as being most physical, the lowest; cf 4636. Peter Boehler & the Moravian Confederates: The “love feasts” of the Moravians in their large meeting hall in 32 Fetter Lane were described by RS in Life of Wesley I 153– 60, 228–9, 349. He said that in their excess of devotion they were “over-whelmed with the Divine Providence …as with new wine” until “many cried out for exceeding joy, and many fell to the ground”, adding that if these love-feasts “found the mind sane”, they “were not likely to leave it so”. Peter Boehler (1712–75) was one of the Moravian leaders to whom Wesley was strongly attracted despite his feeling that the general scheme of the Moravians was more “mystical” than “scriptural”. See CN III 4169 and n. oτ πλειονες: “the majority”. Hysteron Proteron: Cf CN III 3421. f27v “They busy themselves in building conduits…: Neither the source nor the extent of the quotation is known. out of their belly might flow rivers of living water: John 7:38. If any man thirst, let him come to me: John 7:37, var. των προληψεων κακισται: “the worst of prolepses”, in the OED sense 3 of prolepsis, “the representation or taking of something future as already done, or existing”. uterine previous & indispensable to the atmospheric life: See 5187 and n, also CN I 1718n. f28 The Heart that was in Christ: Eph 3:17 and 6:5. the Life is the Light of Men: John 1:4; on light as the basis of life see e.g. CN III 4418 and 4677 and n. The Reυd Blanco White: Joseph M.Blanco y Crespo, later Blanco White (1775–1841), an Irish-Spanish priest who renounced Roman Catholicism, and fled from Spain to England in 1810, to become an active member of the Church of England until about 1835, when he became a Unitarian. Coleridge met him on 14 July 1825 (CL V 481) and wrote several letters to him (CL V 485–6, 522–3) in July and Dec 1825 and annotated Practical and Internal Evidence against Catholicism (1825), The Poor Man’s Preserυation Against Popery (1825), and A Letter to Charles Butler Esq. on his Notice of the “Practical and Internal Evidence against Catholicism” (1826). See CM I under Blanco White. another doctrine of the early Moravians…New Birth: I.e. in addition to the emphasis on flesh-blood-soul-spirit progression discussed above (f27); on the “new birth” see 4604, CN III 4409 and n and RS Life of Wesley I 158–60.

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opus operatum et perfectum: “a work done and perfected”; opus operatum was a phrase much used in discussion of the efficacy of the sacraments, a work done without reference to the persons concerned. any other form of Time: Cf 4912. transcendency to Time: For Coleridge’s comments on the necessity of thinking of the “beyond time” in accommodations of temporal patterns, cf 4853, 4909 fx79v. See also CN III 3973, 4418 ff11v 12. f28v Parthenolatry: OED attributes this word for “worship of the Virgin” to Coleridge, unaccountably dating it 1818 from LR III 174, the annotations on Hacket’s Sermons. Coleridge may be referring here to what he described as “these blasphemous Parthenolatries”, in a marginal note on Blanco White’s quotations from the Breviary in Practical and Internal Evidence against Catholicism 215, which he had received by 20 July 1825 (CL V 485). Evangelium Infantiæ: Coleridge held that the birth stories in Luke and Matthew were spurious additions to the original gospels, which he took to have begun with the baptism of Jesus. See e.g. 5075, 5228 and nn. The stories of the infancy of Jesus had interested him as early as May 1810 (CN III 3779, 4402). Did he now consider whether to print or not to print his views in his projected Assertion of Christianity (see 4946 and 5210) or in C&S (see CL V 485)? lumen Dei apparens: “the manifest light of God”. Angel’s Promise to the Virgin: Luke 1:28–33. f29 τι µοι και σοι, γυνή: (AV) “Woman, what have I to do with thee?” John 2:4, var. Jesus’ reply to his mother when she told him at the marriage feast in Cana that there was no wine. Coleridge interpreted the reply as Jesus’ statement that his divine mission had no necessary connexion with his maternity; see also 5228 and n; also TT 31 Mar 1832. these 4 or 5 Chapters: I.e. the birth stories in Matt 1 and 2, and Luke 1:5–2:52. the Harmonists: The increase of interest in Biblical Criticism in the 18th and 19th centuries led to an increase in the number of harmonies of the gospels. For a good account of the principal ones in Coleridge’s day see Johann D.Michaelis Introduction to the New Testament tr Herbert Marsh (4 vols Cambridge 1793–1801) III i 31–36; see Marsh’s notes in III ii 29–49, which give some account of the shifts of the compilers in their attempts to reconcile inconsistencies. See above 4902 and n, CN III 3817 and n; also Lects 1795 (CC) 168 foll. Origen: His answer to Speusippus, or rather to Celsus, on the divine paternity of Plato and others was “These words would be appropriate to a vulgar buffoon.” Contra Celsum I 38, tr cit 4899n. On Speusippus see 5075 f29v n. the Devil’s having been permitted…Incubus: Source untraced. The mortal Rea (Rhea) Silvia and the god Mars were said to be the parents of Romulus and Remus. lene clinamen: “slight inclination”. Paulinity of the Epistles to Titus & Timothy: Coleridge answered Eichhorn’s arguments against the Paulinity of these epistles in a marginal note on Eichhorn NT (A) III 340, in CM II; see 5312 and n. since Chillingworth Watch-word: See CN III 3743 and n. Scripturœ…obcludunt: “The Scriptures are not only enough in themselves, but they exclude all other sources”.

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Milton’s lately recovered & published work: A Treatise of Christian Doctrine, compiled from the Holy Scriptures alone, a translation of Milton’s De Doctrina Christiana by C.R.Sumner, was published, along with the original Latin, in Cambridge in 1825. In his preface Milton upheld private judgement in scriptural matters and said, “I adhere to the Scriptures alone”; see 5262 and n. f29v Arians: See CN III 3964 and 3968 and nn. The allusion here is apparently to the Unitarians as well as to those Church divines who gave lip service to the belief in “the divinity of Christ” while actually denying it. See above, 5213 and n. Milton seriously representing the Deity…: Coleridge is objecting to Milton’s way of reconciling essence and substance in the Treatise 182–193, Chap II “Of God”. Milton stated that God did not create the universe out of nothing, but “of himself”, forming man from this “dust” and breathing into him a living soul—i.e. the spiritual substance became material. the Mosaic account of God’s Train or Skirts: Ex 33:18–23 and 34:5– 8. 5241 20.46 essential character of Ideas…: See e.g. 4940 above, and 5406 below, and nn; also CN III 3268, and the letter to Derwent of 4 Jan 1826 (CL VI 533–4). eternal, is simply, having no relation to Time: See above 5240 f28 and n. f30 God is eternal: See e.g. CN III 3973, 3974. Deus est Actus…: “God is Act without any impurity of potentiality”: cf 4644, 4907, 5143 and nn; also in Chap IX BL (CC) I 143 and n 2. CM I Baxter, Catholic Theology 1 n2 refers to Thomas Aquinas Summa theologia I Quaest. 3. Art. 2. Religion differs: See below 5290, 5421 and nn. Eternarum sive…Summâ: “the sum of Eternal or Timeless Truths”. Catena Logica: “Chain of Logic”. Systematic Divines in the second generation of the Reformation: See above 5202 and n. f30v not the Arbitrium…subspirans but the pro ratione Voluntas: “not by any means the Will in Reason as the source bubbling up in the depths of the spring” but the “wish instead of the reason”; see above 5046 and nn. Burnet: On Gilbert Burnet see CN III 3658, and in this volume 5082 and nn. Burnet held basically pietist Christian views, was conciliatory towards Protestant sects, and shared some of Coleridge’s views on church and state. He wrote with more vigour than elegance or sensitivity. Porteus: Beilby Porteus (1731–1808) bp of London, a moderate churchman, who shared Coleridge’s concern about the Slave Trade, defended toleration, but opposed Roman Catholic Emancipation. Like Coleridge he was a Sabbatarian. He wrote practical essays, e.g. Tracts on Various Subjects (1796), in a style as popular as his preaching. Tomlins (he that was Prettyman): See His Elements of Christian Theology (1799) went into sixteen editions. Southey’s delightful Life of Wesley: See 5240 and n; the passage to which Coleridge referred is in Chap XX: “What”, says he, “is the barrier between men and brutes, the line which they cannot pass? It is not reason. Set aside that ambiguous term; exchange it for the plain word understanding, and who can deny that

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brutes have this? We may as well deny that they have sight or hearing. But it is this: man is capable of God; the inferior creatures are not.” (1820) II 189. totidem υerbis: “in so many words”, as e.g. in The Friend (CC) I 154–5 and LS (CC) 183n. future state of Retribution for animals: (Cf 5443) RS a page or two further on quoted Wesley: This blessing shall take place; not on man alone, (there is no such restriction in the text,) but on every creature according to its capacity. The whole brute creation will then undoubtedly be restored to all that they have lost, and with a large increase of faculties. They will be delivered from all unruly passions, from all evil, and all suffering. And what if it should please the all-wise, the all-gracious Creator, to raise them higher in the scale of beings? What if it should please Him, when he makes us equal to angels, to make them what we are now, creatures capable of God, capable of knowing, and loving, and enjoying the author of their being? (1820) II 191. f31 υποθεσεως ψυχικης: “soul/animal basis”. Eιµι αυτος: “I myself am”. appointed to divide the Word: 2 Tim 2:15. Rulers of the Church: 1 Tim 5:17. Watchman on the Tower: The metaphor is common in the prophets—e.g. Isa 62:6. 1. Corinthians C. 11. υ. 6–16: A slip for I Cor 12:6–16 which describes the relative gifts of church leaders as analogous to parts of the body. Titus 1.9: “Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers.” On the final paragraph of the entry, see the quotation from Plotinus and John Smith in CN II 2164 and n, and cf AR 197. 5242 20.47 The entry is possibly connected with Coleridge’s reading of RS Life of Wesley. See 5241 f30v above. perishingly everlastingly: For everlasting destruction, eternal punishment, etc, see e.g. 2 Thess 1:9; Matt 25:46; Job 4:20 and 20:7; Num 24:20 and 24:24. Luke’s Acts of the Apostles: Coleridge’s belief in the Lucan authorship of Acts, the traditional view, was discussed in a note in CM on Eichhorn NT (A) II 41; see 5426 f50 and n. Peter’s Discourses: Acts 2:14–36; 3:12–26; 10:34–43, on the crucifixion of the Son of God, as prophesied by the prophets. application of the words of Moses: In Acts 3:22. The quotation is from Deut 8:15, 18– 19, in one of Moses’ farewell orations to Israel, often thought to apply, as Coleridge here indicates, to Joshua, successor to Moses. Peter’s Hearings: for “Peter’s Hearers”. led into all Truth gradually: John 16:13, var.

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5243 20.48 Some unknown Person…Relly’s Treasury of Faith: Coleridge wrote his name at the top of the title page of a copy of James Relly’s The Believer’s Treasury (1824) and added: “Sent to me by an unknown Donor—I hope, friend—” The copy is in the BM. He might well ask, and is mild here in stating his objections to Relly’s combination of a latitudinarian theory of sin with an enthusiast’s ardour for what his subtitle called “the Union, Consanguinity, and Affinity, of Christ and his Church”. RS in his Life of Wesley (1820) II 315 referred to Relly and his friends as having formed a sect in America and in England, of “Rellyan Universalists”. “the exceeding sinfulness of Sin”: As RS pointed out in a footnote on the page Coleridge was reading (Wesley II 316), The Sinfulnesse of Sinne is a phrase used by Edward Reynoldes (1599–1676), bp of Norwich: it is the title of the second of Three Treatises (1631) 117–366, an anti-Socinian tract of some cogency, within its adopted limitations, logical and psychological. Coleridge may have read it. The work was included in John Wesley’s Christian Library (1750). τó quid et quale: “the what, and of what kind”. the Redemptive Act…an incomprehensible Mystery: So described in AR 271. Appertinents: Cf AR 294. the fallen Nature, which Christ was born into…in each of the three Gospels: The account of the Temptation, recorded in Matt 4:1–11, Mark I: 12–13, and Luke 4:1–13; cf 30.38 5074 and n. f32v an I am, only under the condition of the Eternal Logos: One of Coleridge’s clearest statements of the important idea recurring in his writings that “the Finite cannot exist but with the Infinite”. See 4523 and n. the words of the Apostle Paul: The “carnal mind” and the “natural, corruptible body” of Rom 7:14; 8:6–7 (see below); I Cor 3:1–3; 15:35–50. f33 Spiritual Life as the Base…of the Self-conscious Will: Cf SM:LS (CC) 89; CN III 3593. Faith the Substance…: Heb 11:1; for Coleridge on sub stans as “Understanding” see 4679 and n. Aids to Reflection–189–191: In AR “Aphorisms on Spiritual Religion VII”, Coleridge stated the tenets he considered peculiar to Christianity. Apostles’ as expanded in the Nicene: John Pearson (4907n) An Exposition of the Creed (1741) 157–81 traced the expansion of the Apostles’ Creed into the Nicene. The Apostles’ Creed reads: “who was conceived by the Holy Ghost, born of the Virgin Mary”; the Nicene Creed reads: “was incarnate by the Holy Ghost of the Virgin Mary, and was made man”. See also 5413 and n. born of the Virgin Mary…: Coleridge considered the Evangelia Infantiæ of Matt and Luke not properly parts of those gospels but interpolated material; see 5240 f18v and n. f33v as old as our copy of the first Gospel: Coleridge’s belief that Matt was late was fully developed in a later entry in N 33 (CN V). Romish Parthenolatry. See 5240 f28v and n. 5244 20.49 Awareness of languor is recurrent: see CN II 2398, CN III 3348. Enthusiasts converted to Methodism: A reference suggested by his recent reading of RS Wesley (1820) see I 247?

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f34 Eιµι: I am. See 4523, 5241 and nn. On the distinction here between the individual will and the generic, central to Coleridge, and as he points out, part of his concept of the relation between subjective and objective life, see 4677 and n. unregenerate the Master: A slip; is the article intrusive, or has some verb been omitted? Soul Spirit: For Coleridge’s distinction between soul and spirit see 5377 f27 and n below. ad per-sonandum: “for making a sound through”, dividing the word to stress the literal meaning of the verb and the pun on the noun person; see also 4642, 5297 and nn; see also a note on Donne’s Sermons Copy A § 4n, in CM II. shapes of Truths advancing…: Illustrating Coleridge’s capacity for tentativeness, as seen also in CN III 3881. f34v the arbitrariness of…Grotian & even Calvinist notions respecting justification: Cf AR 155–7, in which Coleridge summarized the differences between his ideas and those of the literalists and rationalists. See 5250 and n below. He had, he said in a letter to Edward Coleridge, a “rooted aversion to the Arbitrary”. CL VI 557. unmechanic agency of Gravitation: See CN III 4418, 4420; and above, 4554–4558 and nn. Personeity: See 5215, 5256, 5297 and nn. Ens realissimum: “most real Being”. 5245 20.59 Written in a small hand, with a new(?) finer pen than usual, in rather blacker ink, unlike that of 4989, 4990; it is more like 5249. A first draft for The Pang More Sharp than All? The lines do not appear as here in PW I 457–9. 5246 20.61 This entry follows 4990 on the page and in shade of ink and general appearance resembles 5245 opposite. Hon. R.Boyle: Robert Boyle published in 1688 his first Some Receipts of Medicines; in the third edition this was given an apologetic “Author’s Preface”. The sixth edition was entitled Medicinal Experiments: or, A Collection of Choice and Safe Remedies For the most Part Simple, and easiely prepar’d: Very Useful in FAMILIES, and fitted for the Service of Country People…. Containing above Five Hundred Choice Receipts (1718). The Preface begins: Though Physick be not my Profession, yet I hope this small Collection of Receipts will not incur the Censure of Equitable and Charitable Persons, tho’ divers of them are professed Physicians; since, as I was induced to what I had done by the Dictates of Philanthropy and Christianity, so I was warranted by great Examples, both in Ancient Times, and in ours. Of the former Sort, I take notice of several of the Old Philosophers, such as Democritus, Pythagoras, to which some add Aristotle; and even divers Monarchs and great Men of those Times, such as Juba, King of Mauritania, another King, Nechepsos, cited by Galen, Cato, Pliny, &c. (1718) A3. The passage which Coleridge wished to have transcribed, in the latter half of this Preface reads:

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And some ‘tis like well upbraid me with, Medice, Cura teipsum. But on this occasion, I may represent, that being the thirteenth or fourteenth Child of a Mother, that was not above 42 or 43 Years Old when she died of a Consumption, ‘tis no wonder I have not inherited a robust, or healthy Constitution. Many also have said, in my Excuse, as they think, that I brought my Self to so much Sickliness by overmuch Study. But, I must add, that tho’ both the forementioned Causes concurr’d, yet I impute my infirm Condition more to a third, than to both together: For the grand Original of the Mischiefs that have for many Years afflicted me, was a Fall from an unruly Horse into a deep Place, by which I was so bruised, that I feel the bad Effects of it to this Day. For this Mischance happening in Ireland, and I being forc’d to take a long Journey, before I was well recovered, the bad Weather I met with, and the as bad Accommodation in Irish-Inns, and the Mistake of an unskilful or drunken Guide, who made me wander almost all Night upon some Wild Mountains, put me into a Fever and a Dropsie, (viz. an Anasarca.) For a compleat Cure of which I past into England, and came to London; but in so unlucky a Time, that an ill-condition’d Fever rag’d there, and seiz’d on me among many others; and tho’ through God’s Goodness, I at length recovered, yet left me exceeding weak for a great while after; and then for a Farewell, it cast me into a violent Quotidian or double Tertian-Ague, with a sense of decay in my Eyes, which during my long Sickness I had exercis’d too much upon Critical Books stuft with Hebrew, and other Eastern Characters: I will not urge that divers have wondered that a Person in such bad Circumstances has by the Help of Care and Medicines (for they forget what ought to be ascrib’d to God) should be able to hold out so long against them. But this after the foregoing Relation may well be said, that it need be no great wonder, if after such a Train of Mischiefs, which was succeeded by a Scorbutick Cholick that struck into my Limbs, and deprived me of the Use of my Hands and Feet for many Months, I have not enjoyed much Health notwithstanding my being acquainted with several Choice Medicines; especially since divers of these I dare not use, because by long fitting, when I had the Palsie, I got the Stone, voiding some large ones (as well as making bloody Water) and by that Disease so great a Tenderness in my Kidneys, that I can bear no Diureticks, tho’ of the milder Sort, and that I am forc’d to forbear Several Remedies for my other Distempers, that I know to be good ones; and amongst them, divers, that by God’s Blessing, I have successfully try’d on others. This short Narrative may, I hope, suffice to shew that my personal Maladies and Sickliness cannot rightly infer the Inefficacy of the Medicines I impart or recommended; and if it shew That, it will do all that was aim’d at by this Representation. (1718) A4−A5ν. he not being a Physician: He was created Doctor of Physic at Oxford in 1665, without having been enrolled as a medical student in the university; he worked in Oxford from 1654 to 1658.

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the similar narration on R.Baxter: Richard Baxter in his Reliquiae Baxterianae (see CN III 4459n) describes in introverted detail his physical symptoms “because the Case of my Body had a great Operation on my Soul” (1696) 9; I was naturally of a sound Constitution, but very thin and lean and weak, and especially of a great debility of the Nerves. At seven years old I had the Measils, and at fourteen the Small-pox; I too soon after them went into the cold, and after (in a Loosness) went into a River or Brook to wash me;…and I eat raw Apples and Pears and Plumbs in great quantities for many years: All which together brought me into a violent Catarrh and Cough, which would not let me sleep quietly in the Night. When this had continued about two years, my Body being very thin, and Consumptions then common in the Country, I was much afraid of a Consumption: And first I did eat great store of raw Garlick, which took off some part of my Cough. He describes the experimental tactics tried on him by “Six and Thirty Physicians by whose order I us’d Drugs without number”, in spite of all of which he says he was never “overwhelm’d with real Melancholy” and that he “could Study, and Preach, and Walk almost as well as if [he] had been free”. (10). Coleridge undoubtedly did blush & mourn at Baxter’s hypochondria but also at its similarity to his own, e.g. the attributing his valetudinarianism to a youthful exposure to cold while in swimming. See a marginal note for his comparison of himself with Baxter quoted in CN III 444 1n. 5247 20.65 Coleridge was reading the July 1825 issue of the QJSLA in which the information in the first two paragraphs here is found among the “Miscellaneous Intelligence” 353–5. On Oxalate of Lime in a variety of Lichens, cf “Presence of Oxalic Acid in the mineral Kingdom, in enormous quantities, in certain plants, and on its advantageous preparation; by M.H.Braconnot”. While Coleridge doubtless enjoyed the experiment described, its main interest for him lay in a generalisation about life on this planet drawn from it. (Cf on Braconnot 4628, 4634, 5266 and nn.) It will not be observed without interest, observes M.Braconnot, that oxalate of lime constitutes nearly one half of the weight of a number of organized beings, performing an important part in the economy of nature. It appears that by their means vegetation has commenced on the surface of the earth, since they are found incrusting the hardest rocks, and the most compact marbles, wearing them down if left undisturbed. M.de Saussure met with them on the highest summit of Mont Blanc. M.Humboldt in his Tableau de la Nature says “these are the lichens by which the earth, void of vegetation in the north of Peru begins to be covered, baeomyces roseus,—rangiferinus, lecide muscorum-icmadophylla. Some other cryptogamous plants are joined with them in preparing for the vegetation of herbs and plants. QJSLA XIX 354–5.

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On Electric Powers of Oxalate of Lime, cf paragraphs headed Electric Powers of Oxalate of Lime. Some oxalate of lime, obtained by precipitation, when well-washed, was dried in a Wedgewood’s basin at a temperature approaching 300°, until so dry as not to render a cold glass plate, placed over it, dim. Being then stirred with a platina spatula, it in a few moments, by friction against the metal, became so strongly electrical, that it could not be collected together, but flew about the dish whenever it was moved, and over its sides into the sand-bath. It required some little stirring before the particles of the powder were all of them sufficiently electrical to produce this effect. It was found to take place either in porcelain, glass, or metal basins, and with porcelain, glass or metal stirrers; and when well excited, the electrified particles were attracted on the approach of all bodies, and when shaken in small quantity on to the cap of a gold leaf electrometer, would make the leaves diverge 2 or 3 inches. The effect was not due to temperature, for when cooled out of the contact of air, it equally took place when stirred; being, however, very hygrometric, the effect soon went off if the powder were exposed to air. Excited in a silver capsule, and then left out of contact of the air, the substance remained electrical a great length of time, proving its very bad conducting power; and in this respect surpassing, perhaps, all other bodies. The effect may be produced any number of times, and after any number of desiccations of salt. Platina rubbed against the powder became negative—the powder positive; all other metals tried, the same as platina. When rubbed with glass, the glass became strongly negative, the oxalate positive, both being dry and warm; and indeed this body appears to stand at the head of the list of all substances as yet tried, as to its power of becoming positively electrical by friction. Oxalates of zinc and lead produced none of these effects. Ibid 338–9. Macculloch’s Facts: Dr John Macculloch, a frequent contributor to QJSLA, presented an article in two parts in the April and July numbers in 1825, “On the Origin, Materials, Composition, and Analogies of Rocks”. Ibid XIX 28–44, 200–13. He was interested in the processes of rock formations and stressed the effects of heat and consolidation in obliterating the visible evidence of vegetable and animal matter in primary as well as secondary rocks. Coleridge’s generalisation is his own from such passages as: The formation of coral islands, proves that enormous and solid masses of calcareous rock are the produce of animals alone…. If the most minute animals of creation can thus, by their numbers, execute unassisted works of such enormous magnitude, and, as navigators think, within spaces of time comparatively limited, it is far from unreasonable to believe that the succession through unnumbered ages, of animals so far exceeding them in bulk and in the relative quantity of their calcareous produce, should have

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generated all the calcareous strata in the secondary series…. Every thing proves that the present secondary strata are the produce of more ancient rocks; and these must have been the continuations of those which are now the primary, as we have no reason to imagine that there has been a distinct series which has entirely vanished…. Thus, it may fairly be inferred, that while the siliceous and argillaceous secondary strata have been formed from the ruins of more ancient rocks, a large part, at least, of the calcareous, is the produce of animals. Thus also, it must appear, that from the operations of animals, the quantity of calcareous earth deposited in the form of mud or stone is always increasing. Ibid XIX 202–4. On the possibility that Coleridge knew Macculloch’s A Description of the Western Islands of Scotland (2 vols 1819) see 5237 and n. Alternatively, perhaps that memorandum was made in consequence of reading the articles referred to here. Or did Coleridge know The Highlands and Western Isles of Scotland…In six letters to Sir Walter Scott (4 vols 1824)? Macculloch was a crusty, original geologist, rude to other geologists who “worked out of drawers” of specimens; he was one whose direct investigations on the hills Coleridge would appreciate. Later in A System of Geology with a Theory of the Earth, and an explanation of its connexion with the Sacred Records (2 vols 1831), a summary of his work, Macculloch remained non-aligned in the controversy about matter and whether it is a product of life, but he argued that from mere lack of evidence as to the composition of primary rocks “we have no right to determine the negative”. (I 466–7.) Yet he wrote in his final chapter, “Geology also confirms that Record which informs us that Life was created at no very remote period, by demonstrating that there was a time without previous life”. (II 460.) 5248 20.67 Hume’s remark to Gibbon respecting Macpherson’s Ossian: Similarities of phrasing suggest that Coleridge may have seen this in some edition of Ossian, e.g. cf: “It is indeed strange,” says Mr Hume in a letter to Gibbon, “That any man of sense could have imagined it possible, that above twenty thousand verses, along with numberless historical facts, could have been preserved by oral tradition, during fifty generations, by the rudest, perhaps, of all the civilized nations, the most necessitous, the most turbulent, and the most unsettled. When a supposition is so contrary to common sense, any positive evidence of it ought never to be regarded”. The Poems of Ossian…with…an Inquiry into the Genuineness of these Poems, Written expressly for this Edition, by the Reυ. Alex Stewart (1819). Rees’s Cyclopaedia XXV (1819) in a long article on Ossian also quoted Hume’s letter. It appears too in Malcolm Laing’s “Dissertation on Ossian’s Poems” in his History of Scotland (1804) IV 420, on the third volume of which Coleridge wrote one marginal note. On a priori probability see 4508 f6. The phrase “On the Canon of the New Testament” sandwiched between the two comments on the acceptance and dispersal of Ossian throws some light on Coleridge’s

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thinking about such passages as Matt 1,2; Luke 1,2 and John 5:8. See e.g. 5240 f28v, 5301, 5372 and nn. Cf 5371 and n. 5249 20.66 The difficulties in finding blank pages in N 20 for this entry may possibly have led Coleridge to blank pages in N 21½; see 5256 and n. Beginning on f37v, the note running from the back of the notebook to the front, continues on f34v, but here Coleridge encountered 5248 (on f37) so turned the notebook around and continued in the blank space on f34v below 5244, adding the cue “continued from three leaves forward, the last line of the page fronting the 3rd leaf, the book turned— ” i.e. f37v. Continuing on f35, at f35v he encountered 5235 so went to a blank space on f40 between 5231 and 5232; here he ran over into f39v squeezing two lines in at the top above 5232. Thus this entry is later than 5248, 5244, 5235, 5231, and 5232. The confusion is not diminished by the phrase towards the foot of f34v in the reverse order, which refers not to the pages but to the order of the argument. See below. f37v As the Absolute Will…causative of all Reality+O: I.e. as zero is the point of departure in mathematical reckoning, so is it also in ontological reasoning; see CN III 4427, also 4974 and n. Reality I=The Father…II=the adequate Idea, the eternal Alterity: See e.g. 4766, 5256, 5297, 5372 and nn. Divine Life: See 4521 and n. Cf the circulation and choral eddying of the also the last words of BL: “the great I AM, and…the filial Word that re-affirmeth it from Eternity to Eternity, whose choral Echo is the Universe. ”. eternal Act of Communion III =+O: I.e. it is this reciprocal tension, the generative force upward into the positive, that effects the Creation. The definite article after+O is the last word on f37v, and was left dangling when the pages were turned over to f34v. f34v in the reverse order: I.e. going back in reasoning from the reciprocal tension to the Son as the actualizing force. The Love as the prevenient Spirit: Identifying the Holy Spirit as this reciprocal tension, prevenient because anticipatory of the Creation. The Will of the Chaos: See 5233 and n. disactualizing: Not in OED, nor any form of disactualize; “actualize” is attributed to Coleridge (Friend 1809–10): The Friend (CC) II 73; on the disactualizing process again see 4554. clinging I.e. the tendency of the Chaos to opposition and individuation, i.e. to phenomenalization but not in the ordered tension of the generation. f35 the link that was missing: In CN III 4418 and 4554 to 4558, where Coleridge did not deal directly with the nature of the ordering. clinging wrestle, old war-embrace of Light & Gravity: Carrying over the phrase, used in various other contexts, from CN III 4418 f14. The polarity and unity of Light and Gravity is fundamental in Coleridge’s scheme, as it is in Steffens’s Grundzüge 48–9, referred to in 4929 f30. See also 4659 and n. of Mass to Multeity: See CN III 4450 and n. the Sky-blink: The ice-blink, “a white, luminous appearance seen above ice” (OED); no use earlier than 1837 is cited. Cf David Crantz History of Greenland (1767) which Coleridge read before 1796 according to RX 101, and PW I 135n. Crantz described an

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“Ice-blink” (tr 1820) 5: “At a distance of about nine leagues from the colony [of Fredericshaab] the well-known Ice-blink. It consists of a large and elevated sheet of ice, casting by its reflection a brightness over the sky, similar to the northern lights, which may be seen at a great distance from the sea—the whole presents the spectacle of a stupendous bridge of ice, of eighteen miles long and four and three-quarters broad”. the inward Light: The principle of life (5240 f28) as well as John 1:4. Light particularized: As the creation of the sun in 4558 f83n. Negative Electricity−E+Carbon=oxygen Gas: The uncertainties of punctuation make for diffident reading here. For Coleridge’s symbols see App A.−E means either negative electricity or the Easterly power, corresponding to oxygen gas in the Compass of Nature. Oxygen combined with carbon yields carbon dioxide, which like light, is essential to the growth of plants, hence the Life of Plants. the Life of Plants… Animal Life.—::Sun:Heart: Light as a principle of life in plants is distinct from light as the principle of animal life, as the Sun and the Heart are distinct from but also central to their systems. centro-peripherical: See 4989 f41 and n. In-striving is Coleridge’s coinage; not in OED. Cf on in-prefixes, CN III 3263n, 4243 and n. And now the living soul: The creation of man, Gen 2:7, see 5377 f49v and n. Adam: See 4702 and n. The WILL…must originate its own acts: See e.g. 4998 f15v. oneness with the I Am: See 4523 and n. fonti-fontial: Not in OED. A coinage, “giving rise to the source itself”, “fount of the fount”. Cf 5241 f30v, fons in imo fonte; OED ascribes fontal to Coleridge. αχρονως: “timelessly”. In ordine ad scientiam: “For the purpose of knowing”. implicit truth: Coleridge attempted in the numerous entries referred to above to render implicit moral allegories explicit in physical terms. Lucifer would have taken the absolute ground up into his Will: Cf Isa 14:12–14: How art thou fallen from Heaven, O Lucifer…. For thou has said in thine heart, I will ascend into Heaven, I will exalt my throne above the stars of God;…I will be like the Most High. Coleridge’s allusiveness here is various and subtle. Lucifer, Latin for “Light-bearer”, is in Hebrew helel, “the shining one”. Thus this term for the Will of the Chaos suggests the attempt to expropriate light, the “principle of being” (see 4677 and n), and to make the individual will ascendant over the absolute, thus causing the inversion and indistinction of Chaos. See 4554 and n. βυσσος αβυσσου: “deepless depth”; see CN III 4418 f13 and 5256. Cf also of Rev 20, translated (AV) as “bottomless pit”. τοκος αµητωρ: “motherless birth”. f39v As he submitted compati: As he submitted “to suffer with another”. co-agere in se collevando: “to act with another in raising himself”. 5250 20.68 Ad Blancum Album: “To Blanco White”. See 5215, 5240 and nn.

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White’s Practical and Internal Evidence against Catholicism was dated in the dedication 30 Apr 1825. Is Coleridge’s caution to him here a consequence of that work, in the knowledge that White was preparing his simpler and cheaper work The Poor Man’s Preservative against Popery, published that same year? His Letter to Butler appeared the next year. f36v The Dorpian Dogma: At the Synod of Dort, 13 Nov 1618 to 9 May 1619, disagreements about predestination and free will were worked out by Calvinists and Arminians of the reformed churches. Nominally the Calvinists won, but their restatement of predestination actually differed widely from Calvin’s and was close to Arminianism; see 5244 f34v above and AR 15 5–7. tertium aliquid: See above 4561 and n, 4644 f26v, and below 5398 f75v; also e.g. SM:LS (CC) 89. 5251 20.69 For the information here Coleridge needed no book, but possibly he was reading Malcolm Laing’s History of Scotland (see 5248n). Laing gave considerable space to the Presbyterians from the Union of England and Scotland under James VI to the close of the reign of Anne, and pointed out e.g. that William on his accession “scrupled to abrogate the rights of patronage which he considered as the only expedient to infuse a mild or more tolerant spirit into the presbyterian church. The parliament persisted in the repeal of patronage; and though episcopacy was abolished, presbyterian government, from their mutual opposition, remained unestablished”. Bk X IV 215. After further accounts of tumultuous anti-episcopalian times, rendering the union very precarious, Laing recorded the general subsiding of presbyterian political embroilment, and that “The rights of patronage were restored in the last years of queen Ann”. Ibid Bk XI IV 393. sugar of lead: Lead acetate, which taken internally would act as an antipyretic but would produce a peripheral neuropathy and weakness of the muscles as e.g. in a dropped wrist; see C&S (CC) 127. 5252 20.70 Related to the reading behind 5251, Laing no doubt being thought of as one of the second sort of historian as also perhaps John Howie, Peter Heylyn, and even RS Book of the Church (1824) with its controversial consequents; the other kind—broad, open, smooth & safe—would be represented for Coleridge pre-eminently by Hooker and Field, both of whom he annotated profusely, but also by e.g. Lucy Aikin. See 4991, 5009, 5026, 5054, 5084 and nn, in fact much of N 30. 5253 29.181 A note on the significance of the individual letters e.g. alpha, eta, omicron, sigma, digamma in the inflection of Greek nouns. 5254 29.182 This entry appears on ff156–5 with his query on f154 in the midst of notes for Lecture the Second (see CN III 4384). In the heat of lecture preparation Coleridge appears to have skipped three pages, or else he was leaving them blank for afterthought notes; in any case the blanks were filled in later with these memoranda on Desiderata in School Books referred to in 5255. (See also 5328.) The educational planning that pervades them could be related in some way to concern about the Gillman boys’ studies (see below), and to an attempt in Jan 1826, to encourage and help Derwent as a tutor looking for pupils (see CL VI 536); or it may well be pertinent also to grander schemes of education in which Coleridge was deeply interested all his life. 1. Physiography: Later (CN V) Coleridge defined it as Description or Display of Nature. OED assigns the first use to the Journal of Science 1828–32, the second to

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Coleridge in notes on Henry More in LR III 158, and the third to J.H.Green Vital Dynamics (1840). Its appearance here or in 5232 appears to be earlier than these. 2. Phytography…Phytology…3. Zöography: On the first see 4765 and n. Phytology also according to OED is a 1 7th-century word, the first being “description of plants, descriptive botany”, the second “now rare”, “the science of plants, botany”. Coleridge’s distinction is sharper. See also 5291 and n. 3. Zöography, the word implies, was to have been a description of animals from the lowest to the highest forms; see 4765 f87v. Coleridge’s interest in the whole range of living things from the infusoria to man is evident throughout the notebooks and particularly in this volume. The Oran-Utang sive Homo Sylvestris was the title of a work by Edward Tyson (sp var) published in 1699; his nomenclature was much used by later writers. The wording here, including the revision shown by the cancellation, draws attention to Coleridge’s awareness of evolutionism towards which he was ambivalent, or at times hostile. See C&S (CC) 66 n2. See also 4984 f87 and n. 4. Anthropology…: The study of man, his physiology, arts, etc, a familiar word, but in Coleridge’s sense here, applied to the study of the races of mankind, it appears to have originated with him. See OED under anthropology. Anthropography: The earliest (16th-century) use had to do with describing the human body. In Coleridge’s sense the OED records the first occurrence in 1834, the study of “the geographical distribution of the races of mankind, and their local variations; ethnography”. For Coleridge’s interest in this subject and some of his reading on it see in this volume e.g. 4548, 4866, 4934 and nn. Also all indexes under Blumen-bach. Anthropogony: (a) “The origin of man”, (b) “The investigation or an account of this” is first recorded in 1868 by the OED (1933 Sup). f155 7. Latin (Domestic Lessons): See CL v 482–4, 485–7, 490–93. Coleridge had been giving Henry Gillman Domestic Lessons in Latin and Greek (CL V 132 (age 7); ibid 482 (age I I)). By Oct 1826 he was regretting having turned over to “poor dear Hartley”, who “had promised to fill it up”, his “scheme of the Domestic Tutor”, which would enable a mother to teach Latin to boys of 6 or 7 to 9. CL VI 619. § 8 and §§ 10–16 enter into his attempts at writing a Greek-English grammar and a vocabulary. See CN III 4210 and n, and in this volume 4644, 4675 and nn. 9. Logic. See below 5343 and n. 13. Introduction to the construing of…Euripides: See 5136 above. Addenda: Coleridge told Poole that at the age of three he “could read a Chapter in the Bible” (CL I 312), that from three to six he was in “the reading school”, and at six had read “Belisarius, Robinson Crusoe, Philip Quarle…” (CL I 346–7). One laments the loss of the grammatical Infant R.Crusoe; or the Deaf and Dumb Nurse. Cf a marginal note by Coleridge on G.H.Schubert Allgemeine N aturgeschichte und Physiognomik der Natur (Erlangen 1826) 327: “These facts of solitary Individuals prove nothing for or against the possible growth of Language ou[t] of the Living Mind. Suppose from 12 to 20 male and femal[e] Infants to be reared humanly with human comfo [rt] and Kindness by a dumb Nurse in some Elysian Isle of the Pacific. Would or would not they gradually organize the exclamations of Joy, surprize, fear &c in articulate sounds? I incline to think, that this would be the result. S.T.C.” Coleridge’s copy is in the BM. Similar situations occur in discussions on the origin of language from Herodotus onwards.

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5255 29.143 This is written in the chaos of the pastedown (f171, the inside back cover) described in CN III N 29 Gen N.Here the notebook was turned around, and the already crowded page was being used again, in defiance of entries already in sufficient confusion on it. Attempting to order his own chaos, Coleridge in referring to the next leaf after the 14th from this end, and the next after 20 leaves onwards (f150 foll) has told himself where to look for two memoranda having to do with the Gillmans. Mr G’s views on the Absorbents (4825) begins on the next leaf after 20 leaves onwards (f150 foll), and the Desiderata in School Books appear to be those referred to in 5254, i.e. on ff156–155, which, as we go onwards from this end, i.e. backwards, are the leaves next after the 14th from this end. (The fourteenth contains part of the lecture notes in CN III 4384, and no list of books). 5256 21½.121 The entry presents curiosities and difficulties arising not solely from yet another attempt by Coleridge to formulate the Trinity (see 4870 f60v, 5249, and other references below in this note), but perhaps partly from its unfinished state. Without any full-stop, about a third of the page was left blank after the last words. To the foot of f62v the entry was written on the laid paper of the rest of the notebook; the remainder of the entry (ff63–63v) is on a piece of wove paper with no watermark. Obviously Coleridge here pressed into use a stray piece of paper that was inserted later, possibly not until the rebinding on acquisition by the BM in 1951. At the foot of f62v the writing became cramped because there was no space on the page opposite or on the remaining leaves, they having been filled earlier from the other end of the book. See CN II 2382 f75 and N 21½ Gen N as revised in CN III. See also CN III 4433n on the difficulties of dating entries in this notebook at this point, also CN III 4436 for a related but different kind of discussion. Coleridge may have been prodded here by the sight of these entries and also by CN III 4440, the last part of which, 011/64, he encountered on the page facing him at the foot of f62v (there being then no leaf ff63–63v as now foliated). And so he returned to consider old themes in the “Logosophia” (never dealt with completely to his satisfaction) in the light of his theological reading in the intervening (seven?) years. The physical facts of the notebook as well as the marked change in handwriting confirm the conjecture in CN II and III of a time-break in the sequence of discussions of a subject recurrent for him. See also e.g. LR III 1–3, “Formula Fidei de Sanctissima Trinitate”. On DEFINITION (verbal) and Definition (real) see e.g. TL 22. On Suppositum and Pre-suppositum, see e.g. 4648 f13v. in origine: “in its origin”. f63 Position I: I.e. of the Trinity? Or the divine Tetractys? Cf 4784 and n. βύσσος See 5249 and n. Tò ‘Үπερουσιον: Aseitatis principium ineffabile: “that which is above Being, the ineffable principle of Aseity, or From-itselfness.” See CN III 4427, 4428, 4429 and nn. Natura Dei: “the Nature of God”. Identitas Absoluta: “Absolute Identity”. Prothesis absoluta: “absolute Prothesis”; on Prothesis see CN III 4418 f12v; OED cites Coleridge for the only use in this sense in a note on Donne’s Sermons (CM II under Donne Sermons Copy B § 6); LR IV 429n].

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Ipseity: “essence of self/self-ness”; Aseity, “from-itself-ness”; OED refers to AR (see p 328); on Personëity see 5215; on these and other wordformations of this kind, see CN III 4352 and n. On Coleridge’s need of the word Personëity see Coburn SC Imagination 70. Alfader: “All Father”; see 4857 and n. Identitas εν θέσει: “Identity in Position”. Mens absoluta: “absolute Mind”. On Utterance of the Word, cf Outering in 4870 and n. : AV John 1:18, “which is in the bosom of the Father”. See also above in 4523, 4869, 4870, 5210 and nn; Coleridge used it variously in his attempts at clarifying statements about the Trinity, sometimes to express the identity of the Jehovah-Word of the OT with Christ as The Word of the NT, sometimes to express the distinction between Father and Son as respectively the “I Am” and the “He is”; see also 4901, 5078, 5270, 5297, 5298, 5396 and nn. INTELLIGIBILE…Intelligibile reciprocum: “INTELLIGIBLE first-born most real and hypostatic of the Absolute Mind: but [or because] if hypostatic or in itself selfsubsistent [it is] therefore also intelli [?gent/ible] in which, and for which, and with which the Father willeth to be the Intelligible of [i.e. by or to] the Filial Intelligence.—Thus the filial Word is both Intelligible and Other Mind—the Father is Mind and reciprocal Intelligible [Object of the Filial Intelligence].” On the Intelligible, cf CN III 3862, and above 4916, 5162; and CM I under Bible NT Harmony of Gospels, Coleridge’s note on Calvin’s A Harmonie upon the Three Evangelists (1584). Here Coleridge uses the terminology of the Neoplatonists. as the Father knoweth me…: John 10:15. Synonimes: “Truth, and the true. Word. Intellect that has been communicated, is communicative, and self-communicating. God Other and Same. On this last synonime, see above 4523 and below 5413 and nn. If the Hebrew Word…demands this version: The word khokmoh is necessarily translated “wisdom”; see especially Prov 8:22–36 where it is used for the Wisdom of God as a separate existence; in other passages, it is used for practical human wisdom, regulation of life according to wise principle. the Appellative which after the Incarnation was appropriated: [to the Holy Ghost/Spirit]? See above 4870 and n. 5257 F°.7 This entry, possibly intended as a title for the Folio notebook, was on the page before the obliterated 5309, which avoided it. 1 November, 1825: His most recent publication at this time was AR the previous May, not yet reviewed in ER or QR. Semina Rerum υiz. Crudezze: “The seeds of things, namely the “raw/ rough materials” from which matter is formed. The Latin phrase is in Lucretius De rerum natura I 173, II 676, 832, and other places. Audita, Cogitata, Cogitanda: “Things heard, thought, to be thought about”. abused by the Edingburgh Review: Coleridge’s usual spelling. No doubt the sharpest stings were Hazlitt’s pre-publication “review” of SM in ER XXVII (1816), [Moore’s] of Christabel in the same volume, and Hazlitt’s of BL in ER XXXIII (1817); there were incidental digs and slashes by Jeffrey, and one or two very qualified compliments, in Scott’s review of Chatterton in 1804 (IV 214–30) and Jeffrey’s review in 1822 of Wordsworth’s Memorials of a Tour on the Continent (XXXVIII 449–56).

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not even noticed by the Quarterly Review: Had he forgotten John Taylor Coleridge’s review of Remorse? QR XI (1814) 177–90? There had been at this time six incidental references to his work: one by RS referring to Coleridge’s attack on Lancaster in his Royal Institution lectures of 1808, in QR VI (Oct 1811) 285; a passing reference favourable to Christabel in a review of The Poetic Mirror by Croker, in QR XV (July 1816) 472; an invidious general reference to Coleridge as poet in a review of Byron’s Childe Harold Canto III and Other Poems by Scott, in QR XVI (Oct 1816) 204; a favourable footnote reference, and one other in passing, to SM, in an article on “The Rise and Progress of Popular Disaffection” in QR XVI (Jan 1817) 527, 536; and a passing but favourable reference to Kubla Khan in an article by Francis Cohen [Palgrave] on “Superstition and Knowledge” in QR XXIX (July 1823) 451. On AR see CL VI 579; it was never reviewed in QR. More interesting here is Coleridge’s view of his Labors of a lifetime as primarily for society. 5258 F°.10 The eleven lines hatched out, in the style of 5308 and 5309, appear to have no link with the next entry. 5259 F°.11 These are lines 39–42 of Youth and Age: PW I 440, possibly jotted down here for “album verses”; they were in fact used for this purpose at least once, in 1828. See PW (JDC) 640. The date of composition was clearly earlier, but see the dating question raised in 4993, 4994 nn. 5260 F°.12 For similar views on clinging by exploded Points in theology and fortifying them see e.g. 4615, 4546 and nn. Six first Chapters of Daniel: In a note on Eichhorn AT III 388 Coleridge theorised that Dan I to 6 comprised a biography of Daniel drawn from post-Exilic traditions prefixed for political purposes to the oracles in Chaps 7 to 12 in the times of Antiochus Epiphanes; see 4912 and below 5287 and nn. 5261 F°.13 English transliterated into Greek, with the exception of κ’ αµοιγε, “to me at least”: Never saw any good come of despondence—and to me at least no consolation so cordialless as the boast of having foreseen it. If it please the Almighty to visit me with an heavy affliction, I would seek comfort from his mercy, not my own vanity. 5262 F°.14 Coleridge was reading Henry Milman’s review article, “Milton—On Christian Doctrine”: QR (Oct 1825) XXXIII 443–57. The Milton work had only recently been discovered and published; see 5240 f29v and n. From Coleridge’s reference to the of the Review (published promptly in Oct 1825), and the surrounding entries, last this entry may be dated approximately Nov 1825. Let the first Sentence be of God: Milton’s first sentence speaks of “that DIVINE REVELATION disclosed to all ages by CHRIST”; see Treatise of Christian Doctrine (ed cit 5240) I.

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ante-dated Swedenborghianism: Coleridge occasionally complained of Swedenborg’s inability to rise above matter in his conceptions; see 4812 and n and the marginal notes on Swedenborg’s Oeconomia Regni Animalis, esp 361. See CN III 4418n. extracted with too evident approbation: QR XXXII 450: His remarks, however, on what is called anthropopathy, that is, describing the Deity as in a human form, and under the influence of human passions, are striking, especially as coming from the author of Paradise Lost. The reviewer extracts a passage (see below) to illustrate. He describes the style as neither vulgar nor splendid, as in Milton’s other works, the reasoning and logic as “careful” and “honest”, given Milton’s “Arian” first principles. He does not consider the reasoning free of error. Reυd Millman: Henry Hart Milman (1791–1868) was Professor of Poetry in Oxford about to become Bampton lecturer and later Dean of St Paul’s, one of the most distinguished churchmen of the time. In 1829 his History of the Jews caused an uproar by interpreting Israel as a developing desert tribe rather than as the Chosen People. See also CL V 283, 423, 521; CL VI, 902–3. the union of Personeity with Infinity: See 5215, 5256, 5297 and nn. Milton’s words: The review in QR gave extracts in which Milton—after citing numerous texts to show that God “habitually assigns to himself the members and form of man”—justifies his anthropomorphism: To speak summarily, God either is, or is not, such as he represents himself to be. If he be really such, why should we think otherwise of him? If he be not such, on what authority do we say what God has not said?…In arguing thus, we do not say that God is in fashion like unto man in all his parts and numbers, but that as far as we are concerned to know, he is of that form which he attributes to himself in the sacred writings. QR XXXII 452. Contradiction of Holy Writ: Possibly Coleridge had also in mind John 4:24. ουδεις εωρακεν ονδεπωποτε: “whom no one has seen at any time”; a recollection of the Greek of John 1:18 and I John 4:12. See 5256 and n. the eternity of Matter: QR XXXII 453, reviewing Chap 2 of Milton’s Of Christian Doctrine: Matter he considers to be formed not only by God but from God, (non solum a Deo sed ex Deo sunt omnia,) hence matter is eternal and imperishable. On this principle he builds his peculiar notions as to the nature of man, and the inseparability of the soul and body. Arianism: See CN III 3964, 3968 and nn; also above 5240 and n. Behmenism: See 4671 and n; also Lect 11 P Lects (CC) ff495–500. Spinosism: see 4671 and n; also Lect 13 P Lects (CC) ff627–629. Idolism of Swedenborg: See above f3.

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similar assertions…brought forward by Schelling…: I.e. in Ueber die Gottheiten υon Samothrace (1815) and his Weltalter, published posthumously. He spent the last part of his life giving lectures widely noted in Europe, transforming his earlier idealism into a speculative ontology, “realism”, which posited an eternal Essence as “first cause” of both potential and actual being. He saw the ancient mythologies, the Christian revelation, and later pantheism as expressions of it. 5263 F°. 15 the Ecclesia and the Enclesia: See 5082 and n. κατα τουτον κοσµον: “with regard to this world”. the last Bill for Catholic Emancipation: See 5223n. Burdett’s Bill of May 1825, the “Roman Catholic Relief Bill”, supported by Canning? Burdett’s liberal pro-Cath-olic bills were frequent until the Act for Catholic Emancipation, which Coleridge supported, was passed Mar 1829. The May 1825 Bill permitting Roman Catholics to hold public offices, survived three readings in the Commons but was defeated on its third reading in the Lords, 17 May 1825. The preamble to the bill stated that “Whereas the Protestant succession…is…established permanently and inviolably: And whereas the Protestant Episcopel Church of England and Ireland… and likewise the Protestant Presbyterian Church of Scotland…and whereas after due consideration of the situation, disposition, and conduct of His Majesty’s Roman Catholic subjects, it appears just and fitting to communicate to them the enjoyment of the benefits and advantages of the Constitution and Government happily established in this United Kingdoom, so that all His Majesty’s faithful and dutiful Subjects may grow into one nation…” Bills, Public 3 (1825) 451. The Roman Catholic Church in Ireland was thus accepted on a footing with the national churches in England and Scotland. Another piece of legislation providing for “state provision” for the R.C. clergy provoked hot discussion in both houses while the Catholic Relief Bill was being debated. While this provision was not made, many ministers thought it would become inevitable if the bill were passed, i.e. the R.C. majority would control state expenditures and would therefore be able to direct funds towards their church if it were recognized as the national church. a religion oppugnant to the great principles of a State: Coleridge’s English view of Roman Catholicism as seeking an imperium in imperio. Clerisy: Coleridge’s coinage; his earliest use of it appears to have occurred in 4800 unless a letter to Tulk in Feb 1821 (see 4800n) was earlier. See also SM:LS (CC) 36 for the concept, with the Latin word clerum but not the English word. 5264 F°.16 For similar objections to such “proofs”, Evidences, Apologies, and Defences of Christianity, see e.g. 5065, 5240, 5260 and nn. quomodo creditum fuit: “the way in which it had been believed”. A man exhibits power…: I.e. Jesus as depicted in the gospels. Proof of the Proposition itself. Cf 5087, 5088 and nn. See also 4785, 5110, 5114, 5124, 5128, 5129 and nn. 5265 F°. 17 Coleridge here and in 5330 feared that the amount of paper currency being issued—based on a given amount of bullion—would create a panic in 1825 as it created a run on banks in 1797. Characteristically he saw some of the essential ramifications of inflation in general. He had written in the Courier in July and August 1811 articles on the bullion controversy when paper money was made legal tender. EOT (CC) II 228–30, 238–42, 249–54. See CN III 4101 and n. f4v the act allowing the Country Banks to issue one Pound Notes: An act of 1822, referred to in debate in the House of Commons 27 June 1825, and the public discussion

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following the debate, probably gave rise to this entry. A petition was presented to the House “complaining of country bank notes not being paid in gold”. Hansard Vol XIII cols 1381–1400. 5266 F°. 18 Fungus…Braconnot: This refers to a reading of No XII QJSLA (1819) VI 222–6, discussed in 4634 and n. Earlier, “Experiments upon mushrooms” were discussed by M. Vauquelin in Phil Mag (14 Apr 1814) XLIII 292–9. He said he turned to the memoirs of M.Braconnot in the Annales de Chimie vol lxxix, in which he described “Fungine or the fibrous part common to all mushrooms” and “sometimes found newauds, an unknown animal matter, and animal mucus”; he used a method of washing in water. Vauquelin says that Braconnot’s discovery in mushrooms of the substance “adipocire” is “as new as it is interesting, since hitherto chemists have met with it in the animal kingdom only”. disengagement of Ammonia & Azote: Any large proportion of nitrogen in the analysis of an organic substance was generally associated with animal matter. πρωτoζωα: “protozoa”. First used as a scientific term by Goldfuss in 1818, to include infusoria, sponges, etc, it is assigned an 1834 date by OED for a first use in English. Sympath[etic] Ink: An invisible ink revealed by the action of heat on hydrogen sulphide? Erasmus Darwin The Botanic Garden Pt I lines 487– 96 versified on the sympathetic inks used for fire-screens etc, and in a footnote gave instructions on how to make them, referring the reader to a”Chemical Dictionary by Mr Keir. Art. Ink Sympathetic”. (1794) 48–9. Gold in fusion & melted Bismuth: Coleridge here refers to an article of some years previous, by Charles Hatchett, Phil Trans for 1803 Pt I 43–94. Did Hatchett tell him about it? He could then look it up in Green’s/ Gillman’s copy. The article is entitled “Experiments and Observations on the various Alloys, on the specific Gravity, and on the comparative Wear of Gold…”. (68): …Experiment VII One ounce of fine gold, being put into a small fourinch crucible, was placed within a larger one of about 12 inches and another large crucible, inverted, was then fixed and luted, in the manner of a dome. One ounce of bismuth was previously put into the inferior large crucible, on the outside of that which contained the gold, after which, a strong heat was kept up during two hours. Upon opening the vessels, the bismuth was found in a mass, at the bottom of the large crucible; but a considerable part had been volatized; for the button of gold, which before the experiment weighed 480 grains, now weighed 512, 2 grs. and had therefore acquired 32,2 grs. of bismuth. It was, externally, of a pale brassy colour, and immediately split under the hammer, with a coarse-grained fracture. At the bottom of this page is a footnote: The whole of the foregoing experiments concur to prove, that bismuth, under all circumstances, readily combines with gold, and that it is most exceedingly injurious to the ductility of it.

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What Coleridge ignored was that although the gold and bismuth were in separate vessels, they were also in one common vessel, exposing the gold to volatilized bismuth. The resulting combination posed no problem for corpuscularists. 5267 F°.19 Arminian and Calvinist: See e.g. 5250 and n. In Coleridge’s view both posited an arbitrary God. Throughout the notebooks Coleridge used the terms Grotian and Socinian for disbelievers in Christ as the divine redeemer; see e.g. CN II 2640 and n. 5268 F°. 20 I lived with my Thoughts: An observation made early and repeatedly; see the autobiographical account given to Poole CL I 347–8, 354, and quotations from a later (Vol V) notebook entry in Coburn Experience into Thought 11–16. Coleridge’s report of himself at Cambridge has, to anyone who knows undergraduates, the ring of truth. It is also supported by such entries as CN II 2398, like this one not meant for other eyes. Of his many follies debauchery was not one; from his Cambridge letters, even between the lines, one could hardly expect to find much evidence. Coleridge’s own account here is perhaps the clearest and subtlest and one of the briefest of these years. Southey…an example: But not for long. Cf the close of Chap III BL (CC) I 63–7 with CN I 1815 and n. 5269 F°.21 Coleridge was reading John Davison Discourses on Prophecy 2nd ed (1825), the Warburton Lectures for 1824 which received wide attention for “liberalising” the interpretation of the Old Testament prophets. Davison cautiously suggested that these were local pronouncements, not tied to specific fulfillments in the historical future. Coleridge’s annotations on this work (LR IV 385–99) appear in CM II. P. 145–155: The passage is “Discourse IV. State of Prophecy Contemporary with the Promulgation of the Mosaic Law”: Discourses 123–72. There Davison argued that the sacrifices and ordinances of the OT dispensation were types of the NT, but that their “latent” meaning was not known to Moses or the later leaders of Israel; it was only with the advent of Christ that these were made clear to Christians; they offered the Israelites of elder times only the “idea that some medium of purification and atonement was necessary to him”. the Jewish Theocracy: For Coleridge’s view that Moses’ chief aim was to create a political state, see e.g. 4872 and n. sacra faciens: “making holy”. Melchisedek, who offered no Sacrifice (Ep. to the Hebrews): Heb 5:5–10 and 7:27. 5270 F°.22 α.β.γ.δ: First four letters of the Greek alphabet. O ων: “being”; see 5256 and n. τo περιχωρουν: As Coleridge translates, “the intercirculating”; see 4521 and n. Catena Divina: “Divine Chain”. Plenitude of Being: See 5233 and n. υπαρχουσι παντες οι λογοι: “exist all the words”. Nοµον λογικον: “Law of thought”; cf 5406 and n. Angelos discurrentes: “Angels that run to and fro”; cf Zech 4:10. f6 in defiance of the whole Gospel of John: Coleridge wrote similarly in a note on Eichhorn NT (A) II 109: CM II. passages in the 52 Psalm: A recollection rather of Ps 51:16, 2, 6. µετανοεīσθαι: “to repent”; Coleridge translated repent into Greek, then translated µετανοια “repentance” back into English with a word that shows the basic meaning to be “a change of mind”, transmentation.

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same Error in the opposite extreme of Calvinism: For a similar view of Calvinism and other denominations as holding a Bargain & Purchase theology, see 5250 and n; see also above 5267 and n. Apostle, who became all things to all men…: Paul, I Cor 9:22. 5271 F°.23 Davison has thrashed over again…: Davison Discourses (ed cit 5269) 375–99, “Discourse VII. Of the Divine Foreknowledge, and its Union with the Liberty of Human Action”. Basing his writings on the arguments of the Fathers, the Scholastics, and later Christian Divines, Davison contended that God’s foreknowledge is not incompatible with or mutually exclusive of the freedom of man’s will to choose, that such foreknowledge does not imply a determination of the events foreseen, and that any supposed contradiction between this foreknowledge and man’s liberty is the result of our imperfection in understanding the mysterious nature of both concepts. See Coleridge’s marginal note on this “Discourse”. CM II John Davison 14. passage borrowed from (at least, pre-existing in) Phil. Skelton: Philip Skelton “Some Reflections on the Subject of Predestination”: Complete Works (see 5214n) III 445–6. Skelton argued that we attribute the fate of the sinner to the foreknowledge of God because we as human must think in human terms, attributing a cause-effect sequence where there is no sequence in the mind of God. God foreknew the actions of the “accountable agents”, also the doom. Davison wrote (391): The deed, we see, is imputed to the human agents. The effect of it, and the effect alone, to the hand and counsel of God. He, ordaining an effect from an evil act foreseen, appoints the suffering by his predestination, and permits the act foreknown to the doer’s will. f6v Eternity is an IDEA…: See 4853 and n. 5272 F°.24 For Coleridge on the Eucharist see e.g. CN III 3847n, and above 4571, 5126, 5161, 5215 and nn. Texts of Institution: Matt 26:26–30; Mark 14:22–5; Luke 22:14–20; I Cor 11:23–9. 5273 F°.25 to urge on Mr Hurwitz: See 5384 and n. what were Nineveh, Babylon: The Old Testament prophets warned of the utter extinction of Nineveh and Babylon; see e.g. Nah 1:1–6; 2:8– 13; Zeph 2:13–14 on Nineveh; Isa 13:1–22 on Babylon. 5274 F°.26 an Epitaph on Wordsworth: On Coleridge’s concern about WW’s reputation see in addition to the more formal estimates of it in Chap XXII BL (and also in Chap XIV), CN I 1546, and by implication II 2712. As the Virtue from the Apostle’s soul: Acts 5:15. Vatis abrepti: “prophet reft away”; Elijah in 2 Kings 2:11–13. …: “and the incorporeal [part] of his bodily nature”. of all Emotions that these to belong: A verbal inversion because of the emotion here? Superstitio (survival): “Standing above”, therefore “survival”, as well as “superstition”; cf 4708 and n. 5275 F°.27 Poor…unread: More humorously put in A Character: PW I 451–3. As EHC points out there, the poem (and perhaps this entry?) was provoked by Hazlitt’s

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sketch of Coleridge in The Spirit of the Age (1825) 57–75, first published in the New Monthly Magazine Jan 1824. the soft consoling Friend: Anne Gillman? Or his own Conscience? Cf his ironic way of describing “in how kind and quiet a manner the Conscience talks to us…how delicate & full of pit…” CN III 3281. inproaches: And inbreathed below. Coleridge’s coinages, reflecting his attachment to the in prefix; see CN III 4243 and n. even in boyhood there was a cold hollow spot: Cf “I feel my Hollowness” in CN II 2647. He feared for Hartley’s developing similar feelings; see CL V 251. as if a snake had wreathed around my heart: An early image of horror, here revealed as not merely literary; in Religious Musings (173–8) it appears as part of an outburst against Bonaparte:

And he, connatural Mind! whom (in their songs So bards of elder time had haply feigned) Some Fury fondled in her hate to man, Bidding her serpent hair in mazy surge Lick his young face, and at his mouth imbreathe Horrible sympathy! PW I 115–16. 5276 F°. 28 Bp Berkeley: For a related central attack on Berkeley on perception and sensation, see 4540 and n; this entry, like 4648, makes clear how Coleridge was ready with similar objections when he came to Schelling. From this and other references to Berkeley in the company of Schelling on consciousness and self-consciousness, perception and sensa-tion, concept and idea, intuition and imagination, one sees what Coleridge meant by accusing them both of subjective idealism, (a) in not providing for the object, and (b) in beginning with Sensation and failing to bridge the subject-object gap by denying also the active principle in Perception. In the covers & blank leaves of my copy of Schelling’s System des Transcendentalen Idealismus: His note on his copy (1800) in the BM on a front fly-leaf made his points: Berkley’s Scheme is merely an evolution of the positions—All perception is reducible to Sensation; and all Sensation is exclusively subjective (He, who feels, feels himself)—Ergo, all Perception is merely subjective (“Perceptum=percipi”: or “Dum percipitur, est.”) The principium cognoscendi is raised into the principium essendi. Now I should commence my reply to Berkley by denying both positions—or (what is tantamount) the second—Sensation, I would say, is never merely subjective; but ought to be classed as a minimum, or lower degree of Perception. Sensation, I assert, is not exclusively subjective; but of all the known syntheses of Subject+Object it is the least Objective; but for that reason still objective. Or (to express my Position in a somewhat more popular form) Sensation is Perception within the narrowest sphere.—But this admitted, Berkleianism falls at once. Now the Facts of Zoology are all in favor of my position, and the whole class of Protozoa so many instances of the Truth. Nay, as Extremes

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meet, Sensation in its first manifestation is eminently Objective. The Light, Warmth, and surrounding Fluid are the Brain & Nerves of the Polyp: even as the true Objective (the Corporeal World as it is) exists only subjectively—i.e. in the Mind the Philosopher, while the true Subjective (i.e. the appearances resulting from the position and mechanism of the Percipient) exists for our pure Object.

Consciousness as independent &

it was carried: I.e. Perception was carried. ens logicum: A “logical entity/thing”. ens reale: “a real thing”. Sensation in genere, Sensatio per se: “Sensation in general, sensation in itself. Perception, which in its narrowest sphere…is called Sensation: Berkeley in Pt I of the Principles of Human Knowledge referred to the “few, stinted, narrow inlets of Perception” and how incapable to determine “what ideas the inexhaustible power of the Supreme Spirit may imprint upon them”. § 81. Works ed Luce and Jessop (1949). In other words, the content of sensation is given not attained; sensation is passive and not governed by the will. §§ 29, 30. The word imprint with its Lockean overtones would be anathema to Coleridge. Cf another note on Schelling (ibid) 121. Schelling had said that “das Ich kann nicht zugleich anschauen, und sich anschauen, als anschauend” (“the I cannot at the same time perceive, and perceive itself as perceiving”) to which Coleridge countered: I more and more see the arbitrariness and inconveniences of using the same term Anschauen for the productive and contemplative Acts of the intelligential Will, which Schelling calls das Ich. If [Schelling’s statement that “the I cannot at one and the same time contemplate, and contemplate itself as contemplating”] were true the I could never become self conscious: for the same impossibility for the same reason would recur in the second act—& so in act it is. We can no more pass without a saltus from mere Sensation to Perception, than from Marble to Sensations. Coleridge was referring to the use of anschauen as “perceive”, on the one hand, “contemplate” on the other. On the subtleties and difficulty in translating anschauen and Anschauung see CN III 3801, 4259n. The subject is pursued through 5280–5283 and 5286. f8 Berkeley does at last but transplace the Subject: Reading Berkeley’s Principles (see 4540 and n), Coleridge may be referring to Pt I § 89: “We comprehend our own existence by inward feeling or reflexion, and that of other spirits by reason. We may be said to have some knowledge or notion of our own minds, of spirits and active beings, whereof in a strict sense we have not ideas…. To me it seems that ideas, spirits and relations are all in their respective kinds, the object of human knowledge and subject of discourse…”: Works ed cit. In § 27 Berkeley had said that “Such is the nature of spirit or that which acts, that it cannot be of it self perceived, but only by the effects which it produceth…. Though it must be owned at the same time, that we have some notion of soul, spirit, and

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the operations of the mind, such as willing, loving, hating, in as much as we know or understand the meaning of those words.” Works ed cit. like the Bean on the Fire in the Faery Tale of the Bee & the orange-tree: The tale, The Orange-Tree and the Bee, may have been part of Coleridge’s childhood reading, or perhaps he was reminded of it in The Celebrated Tales of Mother Bunch (1817) probably on the Gillman nursery shelves. In the long tale of the misadventures of a princess and prince of the Fortunate Isles, the princess saves herself and her beloved by tricking her captors into believing she is still in her cave when really she is escaping with the help of the Bean. This by means of a magic wand she made speak in her voice in answer to them. Coleridge suggests here that Berkeley’s “Subject” is merely a ventriloquizing object, not the active principle in unconsciousness. the ground and the condition: A logical distinction on which Coleridge was insistent; see e.g. Logic (CC) 198. J.H.Green’s use of Coleridge’s views in the App B on “Self-Con-sciousness” to his Hunterian Oration Mental Dynamics (1847) 48–63 is helpful here. See also 5280 and 4717 f129. 5277 F°.29 The Error…Warburton’s Alliance of Church & State: Cf an entry of Feb 1805: CN II 2440 and n. See C&S (CC) xliii n 2. If the Proofs: On literal inspiration see 4603 above and 5372 below and nn. f8v Verity (Supreme Reason) is no less an attribute of God than Veracity: The point was enlarged upon by Coleridge in various contexts from the 1809–10 Friend onwards; cf The Friend (CC) II 42–3, 70–71. 5278 F°.30 Shakespear’s…antique Rome: Henry V Act V “Prologue” lines 24–6 var. our associations with the L[ord] M[ayor] Ald[ermen] & Common Council!: See 4707 and 4837 and nn. 5279 F°.31 As in App A. 5280 F°.32 The Berkeley-Schelling entries here, (5276, 5280– 5283, 5285–5286) provide a more abstract and general discussion of the subject of consciousness than is usual with Coleridge, running parallel with and counter to Schelling in the first hundred pages of his Transcendental Idealism. fleaing (or flaying) Abstraction, generalization: On the dangers of Abstraction and generalization see the Essay on Method: The Friend (CC) I 453–4, 476, 494fn, 518. the whole Tot of the Universe: In the colloquial sense of “sum”, “total”? Cogito, Ago: “I perceive, I think, I act”. Percipio, The best indication of Coleridge’s intentions here, and in his discussion of subject-object in opposition to Schelling, is his fly-leaf note on Schelling’s Tr Id 15–17, to quote but a part: …Where is the inconsistency between the reality (i.e. actual realizing power) of the Will in respect of the relative position of objects and the reality of the Objects themselves independent of the Position? Is the Marble of a Statue less really Marble, than the Marble in the Quarry?— What after all does the problem amount to more than the Fact, that the Will is a vis matrix, and the Mind a directive power at one moment & in

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relation to the Will and a Re- or Per-cipient in relation to objects moving, or at rest? Schelling seems at once to deny and yet suppose the Objectivity—on no other ground, than that he commences by giving objectivity to Abstractions— A acting he calls Will: the same A acted on he calls Truth and then, because acting, and being acted on, are Antitheses or opposite States, he first turns them into contrary things, and then transfers this contrariety to the Subject A.—That A acts on B, and is itself acted on by C, is a fact, to the How? respecting which I may have no other answer than Nescio but that my ignorance as to the How makes any contradiction in the Fact, I can by no means admit—any more than that a Mail Coach moving 10 miles an hour on the Road contradicts the fact of the same standing in a Coach House the night following. The whole difficulty lies in the co-existence of Agere et Pati as Predicates of the same Subject. Broadly then, Coleridge’s objection to Schelling’s Subject-Object is the inadequacy of both concepts and of the rôle of Will; see 5281, and (for the same objection to Berkeley, 5276); 4648 f5. On the importance and wider reaches of the subject for Coleridge, see e.g. CN III 4186 and n. ex. gr. Bride & Bridegroom are reciprocally Objects to each other: Schelling used this illustration in the passage (15–16) commented on above. f9 The subject rises into Mind…an Object to itself: In opposition to Schelling’s passage quoted and translated in 5276n. totus in illo: “wholly [absorbed] in that [subject]”; see 5226 and n. Sense: The tenor of the discussion here seems distinctly to be an attempt to get away from Berkeley’s use of the words “sense” and “sensation”. Ipse me pono: “I posit myself” Eιµι, or Sum: “I Am”. Cf 4521 and n. f9v an exponent: See 4530 and n, 4843 f117v, CN III 3692. Omniana II 12; The Friend (CC) I 477. Natura gemina…: “Twin nature which is made and makes, forms and is formed— infinite always finite, finite always affirming and denying, setting and removing its limits”. Cf 4854 f51v. f10 bring your wishes and aims into distinct Consciousness: As in other instances, Coleridge’s phrasing indicates the sense of effort and “difficulty overcome” in probing an implied subconsciousness. Knowing for the sake of knowing is Science…: See also 5130 f102. f10v Phidias’s Jupiter: Phidias’ huge statue of Zeus, made for the temple of Olympia, was usually held to have been his greatest work. Made of gold and ivory, and elaborately decorated, it is now known only from portrayal on coins and literary descriptions such as that by Plotinus quoted below in this note. On Phidias see 4839, 5430 f52 and nn. Chantry’s Wordsworth: Francis Chantrey in June-July 1820 made a bust of Wordsworth for Sir George Beaumont. Since 1956 it has been at the University of Illinois. See 4630 and n.

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The surrounding Shell of his accidental individuality becomes transparent: The essential impersonality, or capacity for depersonalizing, was for Coleridge an important attribute of genius; cf CN III 4397 f51v and n, and Ch XV BL (CC) II 22–5. a lovely Child contemplates his form in the Mirror: Schelling (Tr Id 59) quoted Kant’s observation that as soon as a child begins to speak of himself as “I” he senses a new world opening out to him; see 4636 and n. To Kant this was remarkable, but to Schelling and Coleridge, with dialectic views of self as object and subject, this was natural. Cf a note on Eschenmayer’s Psychologie (30) in which Coleridge says, “This is one of the υery few silly remarks of Immanuel Kant”. See CM II under Eschenmayer. Plotinus represented the Actual Soul as the Sculptor: See Ennead I vi 9 Therefore the Soul must be trained…. And if you do not find yourself beautiful yet, act as does the creator of a statue that is to be made beautiful: he cuts away here, he smoothes there, he makes this line lighter, this other purer, until a lovely face has grown upon his work. So do you also: cut away all that is excessive, straighten all that is crooked, bring light to all that is overcast, labour to make all one glow of beauty and never cease chiselling your statue, until there shall shine out on you from it the godlike splendour of virtue, until you shall see the perfect goodness surely established in the stainless shrine. When you know that you have become this perfect work, when you are selfgathered in the purity of your being, nothing now remaining that can shatter that inner unity, nothing from without clinging to the authentic man, when you find yourself wholly true to your essential nature, wholly that only veritable Light which is not measured by space, not narrowed to any circumscribed form nor again diffused as a thing void of term, but ever unmeasurable as something greater than all measure and more than all quantity—when you perceive that you have grown to this, you are now become very vision. Tr Stephen Mackenna (1917). Plotinus in Ennead v viii I said that Phidias “wrought the Zeus upon no model among things of sense but by apprehending what form Zeus must take if he chose to become manifest to sight”. Tr ibid. f12v Sense, concluded from p. 16: I.e. a continuation of f10v, although there is an entry dated 29 Nov 1825 above this paragraph on the page that may have intervened between this and the preceding paragraphs on the subject, but there is no real indication that this continuation was written at a later time. f13 a high degree of Life as Self-finding: Cf 5197 and many other references as suggested in CN III 3605 n. The mere Man of Sense: See CN III 3953. 5281 F°.33 The healthful positiveness: Cf on the unhealthful sort, CN II 3095 and n, where positiveness is compared, as so often by Coleridge unfavourably, with certainty. The evaluation of polarity as healthful positiveness is also Goethean, with slight differences of emphasis in the arguments for what constitutes compleat polarity, depending on the positions of opponents. Coleridge, in attacking the anti-contemplative

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imbalance in Mant and D’Oyley, stressed the answering intensity of the subject, while Goethe, writing in an intellectual atmosphere of rampant romanticism emphasized the object. See E.M.Wilkinson’s “Goethe as Thinker” in Goethe, Poet and Thinker (1962) esp 137–8. Outness: Berkeley’s word, see CN III 3325 f12 and n; also 4605 and n. It was used in Berkeley’s Principles Pt I § 43, which Coleridge was reading as he wrote 5276. the uninjuring sanity of Mathematics: For Coleridge’s guilty respect for mathematics see CN II 2894 n; and for the comparatively injurious efforts of writing poetry, III 4280. a partizan of the Mant & D’Oyley System: The names of Richard Mant (1776–1848), Bampton Lecturer, and later bp of Down, Connor and Dromore, and George D’Oyly (1778–1846), Christian Advocate at Cambridge, and a vigorous theologian and church leader, were easily coupled as eminent colleagues in the Society for the Promotion of Christian Knowledge: Under its auspices they edited jointly an annotated Bible (1817), long known as “Doyly and Mant’s” Bible. See 4793 and n. They were energetic partisans of the evangelical forces in the Church of England, opponents of secular education and opponents of Catholic Emancipation—not the most liberal of churchmen. Faquir or Animal Magnetist: Two types of hypnotist, one using mystical concentration, the other some form of mesmerism based on a physical and psychological trance. productively: The word may have been suggested by Schelling who used it [productiv] on pages of the Tr Id that Coleridge annotated perhaps at this time: “All free action is productive, productive only with consciousness” (17). See 5280 and n. the term “subjective”: Again Coleridge is questioning Schelling’s use in Tr Id 19: (Tr) “The sole immediate object of transcendental contemplation is the subjective; hence the sole organ of this kind of philosophizing is the inward sense, and its object of the kind that cannot be, as it is in mathematics, the object of external perception.” See 5282 and 5315 for some extensions from the position here. 5282 F°.34 Syllogistic Logic: As Coleridge was reading Schelling here, he distinguished between syllogistic or common logic and transcendental logic. See below, the P.S. A long annotation on the back fly-leaves of Schelling’s…Tr Id pertaining to 40– 41 is at some points sharper and clearer: It seems to me, that the Logician proceeds from the Principles of Identity, Alterity, and Multeity or Plurality, as already known;—that the Logical I attributes its own Subjectivity to whatever really is & takes for granted that a not-he really is—& that it is a Subject! And this he proceeds to make objective for himself by the predicate.—N.B. It does not follow, that the Logical I attributes its Egöity as well as its subjectivity to the not-itself as far as it is In other words, the Logical I seems to me to represent the individual I, which must indeed be this or that or some other, not without determining which it is—individuality, or singularity, in genere, as when we say— every man is an individual. In the position, Greeks are handsome, Schelling says—the Subject “Greeks” represents the Object, the Predicate “handsome” the Subjective. Now I would say, “Greeks” is a Subject assumed by apposition with my

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Self as a Subject. Now this Subject I render objective for myself by the predicate. By becoming objective it does not cease to be a Subject. It follows of course that I look on Logic as essentially empirical in its preconditions & Postulates—& posterior to Metaphysics, unless you would name these the Higher Logic. N.B. The following Remarks apply merely to the logical form, not to the substance, of Schelling’s Philosophy…. Preconcessi et Presuppositi: “what is preconceded and pre-supposed”, i.e. taken for granted. in the Position (Satz) Tygers: Why did Coleridge substitute brindled Tygers for Schelling’s handsome Greeks? egöity: Cf egöitas in 4521. Schelling’s error is ως εµoι δοκει: “as it seems to me”; as it often seemed to Coleridge in reading Schelling, an error in logic. Clusion, Inclusion, Conclusion=Logic: See 5137 and n, and Logic (CC) 95. Scientia Scientiœ: “Science of Science”, “Knowledge”. Outness: See above 5280 n on this serviceable word of Berkeley’s; also CN III 3325, 3605, 4166 and nn. Every Object of which reality is affirmed, supposes a Subject: The heart of Coleridge’s disagreement with Schelling; see e.g. 5215 and n. 5283 F°.35 identical or analytical position…synthetical: See Logic (CC) 176, 203–9. Unitarian confounds…the Orthodox distinguishes the terms Same, and One: I.e. the Unitarian will not equate Jesus with God because to him same and one carry no distinctions; the Orthodox distinguishes God as personeity from Christ as a person, sameness and oneness being capable of this distinction. The Unitarian is an identical or analytical position, the Orthodox synthetical. I do not yet see into the force of Schelling’s reasoning…: Tr Id 63–99: (Tr) “By this act [the absolute act of self-consciousness] is understood not the act produced in freedom postulated by the philosopher, which is of a higher power than the original act; but the original act [itself], since it is the condition of all limitation and consciousness, does not itself come into consciousness” (92). Schelling continues to present his deduction of the absolute in the act of self-consciousness as synthesis developing out of the history of selfconsciousness and having its different epochs (99). 5284 F°.36 On the difference between the church as an institution, an administration, and a religion, see on ecclesia and enclesia 5082, 5085 and nn. 5285 F°.37 Susan Ferrier’s novel, Inheritance (1824), portrays Colonel Delmour, the fortune-seeking lover of the heroine, Gertrude St Clair; when she was discovered not to be an heiress he proved faithless. The very phrase—What an Object!—Yes!…: Although this looks like quotation it is not in Inheritance; manufactured hypothetically, it imitates an attitude. Betty in Mrs Bennert’s Beggar-Girl: Coleridge is trying to recollect a novel he may have read in 1797 when it first came out, in which Betty as housekeeper to Col Buchanan manages by skilful calculation and artifices to retain in her own interest her reputation with the Colonel and her hold on his man-servant who married her. She appears to meet

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Coleridge’s description of the objectless Subjects. Certainly for her in her coldblooded reactions, “All others” are subjectless Objects. But the entry seems to be directed more against Schelling’s subjectiveobjective (see 5276, 5280–5282) than towards literary criticism. Cf above on selfishness 5280. 5286 F°.38 The entry is an argument with Schelling Tr Id 121–46. f13 The opening German sentences are the beginning of Schelling’s Section B (121): “Aufgabe: zu erklären, wie das Ich sich selbst als empfindend anschaue?” (“Problem: to explain how the I perceives itself as feeling?”) Coleridge’s quotation is translated, “The self feels by regarding itself as originally limited. This perceiving is an activity but the self as perceiving cannot at the same time † perceive and perceive itself’. This entry is an extension of his annotation on his copy (121), his dagger there referring back to a similar dagger he put against Schelling’s text, translated above. I more and more see the arbitrariness and inconveniences of using the same term, Anschauen, for the productive and the contemplative Acts of the Intelligential Will, which Schelling calls das Ich. If † were true, the I could never become self-conscious: for the same impossibility for the same reason would recur in the second act—& so in fact it is. We can no more pass without a saltus from mere Sensation to Perception, than from Marble to Sensations. Whether it is better to assume Sensation as a minimum of Perception, or to take them as originally diverse, and to contend that in all Sensation a minor grade of Perception is comprised deserves consideration. Coleridge understands “Empfindung” to mean “sensation” here, for on earlier pages Schelling has used the term in a more internalized way: “Aber was ist denn das Gefundene (oder Empfundene) bey diesem Finden? Das Empfundene ist doch wieder nur das Ich selbst” (no). Elsewhere Coleridge noted this play on words (Empfindung=Selffinding CN III 3605 4443); see also 5432. f13v ein productives Anschauen!: The last words of Schelling’s § B: “Das Empfinden ist selbst schon ein Anschauen, nur ein Anschauen in der ersten Potenz…. Das jetzt abgeleitete Anschauen ist also ein Anschauen in zweyten Potenz, oder was dasselbe ist, ein productives Anschauen” (146). Tr “Feeling [or as Coleridge appears to say, Sensation] is itself a perceiving, only a perceiving to the first power…. Thus the perceiving now deduced is a perceiving to the second power, or, which amounts to the same thing, a productive perceiving”. Self…Life in distinction from Mind: See an example in 5310 below. Perception & Sensation instead of being degrees of the same Act: As Schelling (146) had implied. Coleridge’s final paragraph quotes Schelling 118: Beydes zusammengenommen, dass die bestimmte Begräntztheit nicht bestimmt seyn kann durch die Begräntztheit überhaupt, und dass sie doch mit dieser zugleich und durch Einen Act entsteht, macht, dass sie das Unbegreifliche und Unerklärbare der Philosophie ist.

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Tr: Both taken together, that the definite specific limitation cannot be determined by limitation in general, and that nonetheless they both arise at the same time and through one act, means that this is the Incomprehensible and Inexplicable in philosophy. 5287 F°.39 The entry is Coleridge’s fullest and most significant statement of his views on Daniel. He is clearly using Eichhorn AT III 340–90, “Daniel”, as an aid in the formation of these views. See also in CM II his annotations on III 388–9. For his statement that he had finished studying the authenticity of Daniel and Revelation see the letter to Edward Coleridge dated [8 March 1826] CL VI 568–71. Daniel, in the 4th year of Jehoiakim…: Eichhorn AT III 340–41. Tr: Among the Hebrews who were transported as exiles from their homeland to Chaldea in the fourth year of the reign of Jehoiakim was also Daniel, at that time still a young man…(Dan 1:1, 2, 4, 6; Jer 25:1; 36:1). When Nebuchednezzar later ordered that several young Hebrews be trained for his service and thus educated in the necessary sciences, Daniel, along with three others, was taken into the Babylonian court. Upon initiation into this royal service, as was the custom of the Orient (see Gen 41:45; Esther 2:7, and cf 2 Chron 26:4), he was given the new name of Belteshazzar. Three years later he began his service with Nebuchednezzar, and by the fourth year, he had already earned the position of royal premier. Whatever else of his lineage, his place of birth…the year of his birth and death, appears in ancient or modern writers, either belongs in the realm of empty conjecture or comes from uncertain parts of Daniel itself, and would today be virtually impossible to authenticate…. The only fact that follows from authentic sources is that he was of a lineage which, if not royal, was at least aristocratic and noble…(Daniel 1:3), and in the third year of the reign of Cyrus (Dan 10:1) he was still alive. His contemporary, Ezekiel, mentions him several times. Ottoman Court under the institution of the Janisaries: Coleridge provided his own illustration of Eichhorn’s “custom of the Orient”; the Janissaries were select bodyguards of the Sultan in the Turkish empire, drawn mainly from the tributary children of Christians. The institution was begun in the 14th century, ended in the 19th, after a massacre of large numbers of them in 1826. f14 collected by Carpzovius in his Introduction V.T. p. 231 & seq. & elsewhere: Eichhorn AT III 34 In: (Tr) “These reports have been collected in Carpzov’s Introduction to the Old Testament 231 foll, and Harenberg’s Interpretation of the Prophecies of Daniel 140 foll.” The Book of Daniel consists of two parts…: See above 5260 and n. The latter independent of its most questionable contents: I.e. even if one ignores the obvious fictions and historical inadequacies in Dan 1–6.

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the work of a far later period…: Eichhorn AT III 348 wrote that the Aramaic of Chaps 7 to 12 was of late date but that this did not prove that “its origin could not have been in the time of the Babylonian Exile but only after the time of Alexander”. fragment of the same work, which contained…Susannah & the Elders, Bel and the Dragon: Coleridge evidently speculated on the basis of suggestions in his German critical aids. Eichhorn AT III 361–2 suggested that many of the improbable elements in Daniel I to 6 are from the same oral traditions as produced Susanna and the Elders, Bel and the Dragon, and others. Eichhorn Apok 432–3 assumed a document behind the story of Bel and the Dragon and the story of Daniel in the Lions’ Den, but did not speculate that the story in Daniel was from this document, only that the writer of the document must have had some awareness of the Daniel stories. These ideas are developed in much the same way in Eichhorn ABbLitt II (1789) 189–208, 209–22. incidental mention of his Name by a Contemporary Prophet: I.e. Ezekiel, in Ezek 14:14, 20 and 28:3. f14v the few exceptions are found in Ezekiel…and in Zechariah…: Eichhorn AT III 343. Tr: Further, nowhere does more symbolic poetry reign than in Daniel, and dreams and visions join together everywhere. Of course there are the seeds of this sort of thing in the elder prophets…. But what we find in mere first germ in those prophets, we find developed and brought to complete bloom in the prophets who flourished in Chaldea or at the end of the Babylonian Exile, in Ezekiel, Daniel, and Zechariah. This circumstance makes clear enough that this kind of symbolic poetry had its development and conditioning in Chaldea, and must have arisen out of a mixture of Hebrew and Chaldaic concepts. says a learned German Biblist…: Translated from Eichhorn AT III 341–2. we find traits of the native Hebrew…: Eichhorn AT III 342: Tr: Indeed, everywhere in his book can be found traces which betray the writer as a born Hebrew, thoroughly versed in the records of his nation. I will not restrict myself to merely the passages in which Moses and Jeremiah are referred to by name (Dan 9:2, 11, 13). He constantly reverts to their diction and images, but in so doing gives them a colouration and shadowing that a writer restricted to Palestine would not have been able to. For example, who can read the ninth chapter of the prophet without noticing the reversion to the flow of ideas and the depictions of the old Hebrew writers? The exodus of the Hebrews from Egypt occurs with b’yod khozok, “mighty/strong hand”, as with Moses (Dan 9:15; cf Ex 6:1 etc.); Daniel asks God to be merciful with the expression hal poneem, “make thy face shine”, which the older Hebrew writers have so often repeated from Moses (Dan 9:17; cf Num 6:25 etc.); he calls the stars tsovo ha-shomayim, “hosts of heaven”, as do Moses and the old Hebrew writers (Dan 8:10; cf e.g. Gen 2:1). But according to the customs of the Chaldeans in having every star inhabited by a guardian angel, he names

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God Shar ha-tsovo, “prince of the host” (Dan 8:11); and according to the same customs, he assigns each region its own proper Guardian Angel (Dan 9:13–19, etc.). Measure of Time…“a time, two times & half a time”…: Dan. 12:7; 7:25. See 4912 and n. not to be interpreted with a punctual exactness: E.g. Eichhorn AT III 342–3. In a marginal note on Henry More Theological Works 120, Bk V, Chap 15, Coleridge objected to this kind of interpretation of Dan 7:25. the Dreams & Visions…find in Chaldea their especial World…: Eichhorn AT III 343– 5 wrote that the interpretation of dreams was of interest to all the ancient world, but that it reached its highest development in Chaldea, where it became formalized as a profession. Moses expressly discountenanced…consultation concerning Dreams: E.g. Deut 13:1– 5. Eichhorn AT III 344 stated that if the Hebrews had held strictly to their old religious ways, there would have been no soil in which the new modes could sink their roots. 5288 F°.40 ειµι: “I am”. εγω: “I”. Cf the question Coleridge asked in the margin of Schelling Tr Id 103:

[The margin is cropped] “But h[ow] can “d[as] Ich” then [be] essential if still the sa[me] “I am”? [i.e.] can you lose a[n] essent[ial] Powe[r] If pre [....] of [....] Link cann [.] how that be & be “Ich”, the essence of wh[ich] is that it does last?… finem primarium: Coleridge transiates: “the primary Bound”—the end. The discussion here is being carried on against Schelling, continuing from 5280–5283, 5286, all leading up to the Understanding-Reason distinction, linked to the question of the source and limits of personal identity as active in Imagination. The idea is ĸαι ασυνθετον: “one and unsynthesized”. the 97th…Proposition of Euclid: From Bk X: “The square on an apotome applied to a rational straight line produces as breadth a first apotome”. The Thirteen Books of Euclid’s Elements tr T.L.Heath (3 vols Cambridge 1908) in 212. Plato could make nothing of Aristotle…: On this theme see 5130, 5295, 5406 and nn; also Lect 5 P Lects (CC) ff172–231 and nn. Anac: The father of giants: Num 13:3. f15v p. 25 l. 18: In this notebook, f15 above in this entry. The identity of both the I and the primary Bound, i.e. the identity of knowing and being. Milton’s line: “At one slight bound high overleap’d all bound” Paradise Lost IV 181. The unique Act, here referred to was Satan’s leap over the highest wall around Eden. articulated air: For this description of air made into sound, OED refers to John Locke, Thomas Ken, and AR 390. “fit audience found tho’ few: “Still govern thou my song, Urania, and fit audience find, though few” Paradise Lost VII 30–31. Se ponit dum sibi finem ponit: “It affirms itself in affirming its end”. 5289 F°.42 On the symbols see App A. These were inserted at the top of the page, above 5290, in explanation of it, a footnote of sorts to that entry.

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5290 F°.43 This entry followed F°.40 5288: F°.41 came much later, written in a blank space at the foot of the page; it will appear in CN v. Up to this time (see 4570, 4855, 4873 above) Coleridge’s discussion of colour was largely physical and chemical (see in 4855 and n the difficulties raised for him by Oken and the Naturphilosophie), but in the present entry the thrust and focus of his own diagrammatic efforts seem to be a combination of transcendental logic and sense experience. we must admit a Heptad: See also TT 24 Apr 1832. Color…Gravity: Cf Light in the service of Gravitation is Color (4929 f30 above); seen. Lumen: “Shadow is opposite to Light”. Umbra Corpus…phænomenon: “Merely phenomenal Body is disparate from phenomenal Light”. Coleridge tended to use lumen (a more derivative form than lux) of Light as manifested in nature, lux of transcendental light. Color κατ’ εξοχην: “Colour eminently, par excellence”. On Oken on red as the base rather than culminant see 4855 f53n above. ejusdem generis: “of the same class”. The Opposite (n.b. not the Contrary): I.e. the polar opposite. On the interpenetration of Light and Darkness, see CN III 4418 ff13v– f14 and n. I. Σκοτος παµπρωτον: “primeval Darkness”. Tohu Bohu, as he says, the all in each; cf the “without form and void” of Gen 1:2 (AV); in CN III 4418 ff13v–14. an Indistinction, Chaos: See below 5434 and n. II. Σκοτος δυναµικον: “dynamic Darkness”. Vis Tenebrarum, Vis Massifica: “Power of Darkness, Mass-forming Power”. III. Lux Lucifica: “Light-creating Light”; see 4843 and 4854. Λογος λεγοµενος: “Word spoken”. IV. Corpus, Tenebrœ substantiatæ, Gravitas γινοµενος: “Body, Darkness made substance, Gravity coming into being”. V. Lux materialis: “material Light.” “the word published”. For the contrast between λóγος “word”, “reason”, esp “the Word of God” and ; esp the “spoken word” or internal discourse, see above 4763, 4765, 5148 and nn. VI. Lumen seu Forma Lucis et Phænomenon: “Light (lumen) or the Form and Phenomenon of Light (lux)”. VII. Umbra, seu Corporis Forma et Phænomenon: “Shadow or the Form and Phenomenon of Body”. primo auditu: “at first hearing”. If Black be the Nadir, White…the Zenith…a peculiar antithet to Green: Coleridge appears to be in trouble with his polarities here. As his search for terms in Latin and Greek indicates, he has now left Oken behind, both the Erste Ideen and the Lehrbuch der N aturphilosophie Pt I Bk V on Light and Colour. vegetable growth…the contractive Act: On the effects of vegetable and mineral contraction see above 4566.

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f16v the symbolic line: Referred to below in 5446. Cf on the polarities of colour, Goethe Farbenlehre § 696, as much for differences as for some basic similarities. Goethe says, Considered in a general point of view, colour is determined towards one of two sides. It thus presents a contrast which we call a polarity, and which we may fitly designate by the expressions plus and minus Plus.

Minus.

Yellow.

Blue.

Action.

Negation.*

Light.

Shadow.

Brightness.

Darkness.

Force.

Weakness.

Warmth.

Coldness.

Proximity.

Distance.

Repulsion.

Attraction.

Affinity with Acids.

Affinity with alkalis….

[Translator’s fn]: *Wirkung, Beraubung: the last would be more literally rendered privation. The author has already frequently made use of the terms active and passive as equivalent to plus and minus. He goes on to say that if these qualities are combined they do not destroy each other but unite to form a third “quality by itself in which we no longer think of combination. This we call green”. Goethe’s Theory of Colours tr C.L.Eastlake (1840) 276. If it were not clear already, the paragraph well illustrates Coleridge’s familiarity with and dependence on contemporary writing on colour, including a sharing of the confidence that speculative schemes could be based on a logical theory rather than on facts of physics or chemistry. a former Mem. Book…on Tripolarity in Nature: N 27? See 4550 f72v; or N 29? See 4640 f23v the Pentad or Heptad: See the end of 4722 and n above. synthetic Green is decomponible…: On the two greens, componible and decomponible, see CN III 3606 and n. Black: For more extended explanation see above 4855. the Bassani: Bassano was the name taken by the family da Ponte, 16th-17th-century Italian painters. The work of the eldest in particular was noted for striking and novel effects with light and bright colour against dark backgrounds in rustic biblical scenes. the Genesis of Powers: The unresolved central problem of CN III 4418, which Coleridge attempted to solve many times; see esp 4929 and n.

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Allon Metallon: Literally “other” as opposed to “metal”, here with a word-play. In a note on the life of Paracelsus in Fuller’s Holy State (1663), Coleridge divided “the World of Sensible Experience” into “the modifying powers, τo αλλον—that which differences, makes this other than that: and the µετ’ αλλον, that which is beyond or deeper than the modifications. Metallon is strictly ‘the Base of the Mode’; and such have the metals been determined to be by modern Chemistry.—And what are now the great problems of Chemistry?” Note on the front fly-leaf of Coleridge’s copy in the BM. The remainder of the note, appearing in CM II under Fuller, is rich in relevance to this entry. “dynamic Light”. f17 Σκοτος substans: “substantial darkness”. Σκοτος phænomenon…ad lucem: “phenomenal Darkness, or the manifestation of Body through itself under the form of Light (a light-like manifestation)”. 1. Σκοτος προκοσµικος =Potentiarum: “The darkness before creation = the Omneity and Indistinction of Powers in their potentiality”. …: “The other=dynamic light, Nature evolving from 3. τo αλλoν= within, evoking from without, and exhibiting herself in every way”. 4. τo µεταλλον…Massæ: “The beyond other=dynamic darkness, the Power of Mass, Gravity, Nature inhibiting herself”. …: “Light (Lumen), the Form and 5. Lumen Forma et Phænomenon τov Phenomenon of the other”…: “phenomenal light/“light manifested”. 6. Umbra, forma et phænomenon µετάλλοv: “Shadow, form and phenomenon of the beyond other”. Line II, p. 28: I.e. f16v of this entry. Red : Black : : objective intensity : subjective intensity: As Hamlet’s father’s ghost on the ramparts is to the ghost in his mind’s eye? See above 4605 f44. exponent: More and more in use with Coleridge; see above 5280 and n. f17v introitive: See CN III 4186, 4272 and n. Vis massæ…Vis lucifica: “The Force of Mass (Gravity)” as opposed to “Light-making Force”. 5291 F°.44 f18 the elder Phytologists: On phytology see above 5254 and n. To which specific early botanists Coleridge refers here is not clear, but in general to those who first recognized the sexual reproduction of plants. In Friend I 466 he attributed this perception to “Linnaeus…Bartholinus and others”, possibly to none earlier than 1788 when in Phil Trans LXXVIII (Pt I 158–65) an article by James Edward Smith “Some Observations on the Irritability of Vegetables” referred to “stamina” and “germen”. See also 4634, 5266 and nn on mushrooms. f18 altering…Veretrum & Vulva into Stamina and Germena: “Penis and Vulva” into “Stamens and Germ”. Bumps designate Faculties: Referring to theories of phrenologists like Gall and Spurzheim; see CN III 4355 and n. Thirty-six Faculties: As discussed in 4763, the number counted by Spurzheim. Spurzheim appeared controversially in English and Scottish periodicals in the 1820’s. ens logicum: “logical entity”. f18v ανθρωπνο τον αvτοτατον: “man his very self”.

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τo αει γινοµενον: “the always becoming”. 5292 F°.45 William Ellery Channing (1780–1842), one of the founders of American Unitarianism, a friend of Coleridge’s friend Washington Allston, called upon Coleridge in Highgate in June 1823. Coleridge’s charming letter reporting to Allston the personal pleasure of the visit is not in CL but in W.C.Channing Memoir of William Ellery Channing (3 vols 1848) II 218–19. Mr Channing begins his profession…with the words, God is a Person: In A Sermon Delivered at the Ordination of the Rev. Jared Sparks…in Baltimore, May 5, 1819 (4th ed Liverpool 1824) 11. The sermon is also entitled “Unitarian Christianity”. After stating that he is setting forth the basic principles by which Unitarians interpret the Bible and that the first of these is the “doctrine of God’s UNITY”, Channing continues (II): “The proposition that there is one God, seems to us exceedingly plain. We understand by it, that there is one being, one mind, one person, one intelligent agent, and one only, to whom underived and infinite perfection and dominion belong.” the Idea, God…: See above 5283 and below 5293, 5294 and nn. f19 in whom all the Worlds and all the Hosts of Heaven live and move and have their Being: A conflation of Acts 17:24 and 28. Deus est unus: “God is one” (masc. sing.). Unum est Deus: “God is one” (neut. sing. and the order of the words gives the emphasis); cf John 10.30. et in omnibus unitis Deus est Unum—τo κατα παντα τελειον, “and in all united things God is the One, the perfect in all respects, the one-making one”. the profound Apostle: Paul. can penetrate into the deep things: I Cor 2:10. µεγα ευαγγελλιον: “Great Good Tidings”. quality of Brittleness in Arsenic…: Brande Manual 271. “this is what we celebrate in the Eucharist”; the cancelled word is clearly an attempt at but it is not clear what went wrong; after cancelling it, Coleridge wrote the correct word in the available space at the end of the preceding line. 5293 F°.46 Reason and Understanding: See 5295. The distinction, which as Coleridge said, he learned from Kant, was one of the central objects of The Friend; see 4774 and n; also CN III 3293, 3962 and nn. The underlining in the phrase “the Light of Reason in the Understanding” is further emphasized by Coleridge’s marginal note (cropped) on Schelling’s Denkmal der Schrift υon den Göttlichen Dingen (Tübingen 1812) 216: “[In] spite of all the superior Airs of [the] Naturphilosophen, I confess [th]at in the perusal of Kant I [b] reathe the free air of Good Sense and logical Understanding, with a Light of Reason shining in it [an]d thro’ it. While in the Physics of Schelling I am amused with happy [co]njectures but in his Theology [be]wildered by Positions which in their [best] sense are transcendent (überfliegend) in their literal sense scandalous….” as many as have in themselves the conditions of learning the true import …Idea: The familiar Platonist-Aristotelian distinction, in Lect 5 P Lects (CC) ff205–222 and n 44, was probably provoked here by the reading of Schelling at this time, especially the Denkmal (142–3), where e.g. Schelling said (tr), “In all languages, in all the speech of mankind, the understanding is put above reason. No one, before Kant’s muddling of the language, had doubted this”. At this point, incredulous at the change in Schelling’s views

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since the Jahrbücher der Medicin als Wissenschaft (1805–8) Coleridge protested in the margin: “Schelling will quarrel with his own words in the mouth of another—No man dare have any merit who could believe this written by the same man who a few years before wrote the 31, 32, 33 to 48 Aphorismen Zur Einleitung in d[er] Jahrbücher” [cropped]. an Idea, does not mean: See for this central theme and some what further references CN III 3268, 4047, 4058, and of the numerous statements in this volume esp 4940 and n. Organology: See 4656 and n. de Minimis: “concerning the Smallest”. de Maximis: “concerning the Largest”. Irving: See above 4963. For reasons not apparent Coleridge has encircled in the MS the words in the last paragraph from in Philology to Science de Maximis. 5294 F°.47 et seorsum subsistens: I.e. “and separately subsistent”. The Trinity is indeed the primary Idea: See CN III 3814, 4005, and in this volume 5078 ff33v–37. it is the mystery: “the mystery of God, even Christ, in whom are all the treasures of wisdom and knowledge hidden.” Col 2:3. f20 Disciples some of Lawrence.

In 4566 e.g. William

Locke, Hume & Condillac, some of Reid and Dugald Stuart: Birds of a feather to Coleridge; as empiricists. The first three have appeared often in these volumes. Thomas Reid (1710–96) and his most eminent follower, Dugald Stewart (1717–85), both Scottish philosophers whose works were popular in France, investigated the workings of the mind on common-sense principles based too much on intuition and the sensory to be acceptable to Coleridge. Ideas of Kepler…Conceptions of Ptolemy: Coleridge chooses to contrast the 16thcentury German who derived his astronomy from mathematics with the 2nd-century Alexandrine astronomer who proceeded by observations and was therefore superseded. See on Kepler 5422, also TT 8 Oct 1830. f20v concipere…illis: “to conceive, to take these with those”. Coleridge alludes to the etymology of “conceive”, from concipere, literally “to take with”; cf 5406, C&S (CC) 13 and n. et Solem…Audet: “and he dares to say the Sun is wrong”; Virgil Georgics I 463–4. Used by Jacobi as a motto for Über die Lehre des Spinoza. Chemical Combination…Magnesia and Water: Coleridge illustrates the difference between the chemical compound produced by the action of sulphuric acid on chalk (calcium sulphate) and the mechanical mixture of magnesia and water. αριθµοι Πυθαγοραιοι Numeri numerantes: “Pythagorean numbers, numbering/creative numbers”. See also 4978, 5296, 5406, 5442 and nn. In a marginal note Coleridge attacked Tennemann for not realizing that the Pythagoreans meant by numbers what Plato meant by “Ideas”. Lect 2 P Lects (CC) n 61. Coleridge understood that “Numbers as symbols of structure and powers, not associated with quantitative application, were common among

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ancient peoples”, as Mai-mai Sze says of the Chinese in The Tao of Painting (NY 1967) 24–5. 5295 F°.48 the Man, who employs his Understanding exclusively: See above 5280 f13 and n. but a Lexicographer: Cf Johnson’s Dictionary (1755): “Lexicographer, a writer of dictionaries, a harmless drudge that busies himself in tracing the original, and detailing the signification of words.” Constantini, Stephani: For Robert Constantin’s Lexicon sive dictionarum graecolatinum (Geneva 1562) and Henricus Stephanus Thesaurus graecae linguae (1572) see CN III 3276, 3780 and nn. Stephanus Thesaurus was at this time being republished (1816–26) ed A.J.Valpy. Ainsworths: Robert Ainsworth (1660–1743). Ainsworth’s Thesaurus linguae Latinae compendarius, or a Compendious Dictionary of the Latin Tongue, designed principally for the use of the British Nation (1736), often revised and reprinted, was long regarded in England as the best Latin dictionary; Coleridge would have used it from school days. He quoted it in LS (CC) 203. f21 Summum crede…: “Count it the greatest of all sins to prefer life to honour, and to lose, for the sake of living, all that makes life worth having”. Juvenal Satires VIII 83, tr G.G.Ramsay (LCL 1918). Mens Poetæ: “Mind of the Poet”. Even Aristotle: See above 5288 and n. Mens poeta: “poet Mind”. Vis Vitæ organifica: “organizing Power of Life”. Perhaps punning on (for ) “the whole”, and θóλος, “a round building”: “the whole rounded”? principium Formœ, υis formatrix: “principle of Form, formative power”. Even in 1825 Coleridge was still trying to clarify principles of literary criticism important to him much earlier, e.g. in “On the Principles of Genial Criticism” (1814), “On Poesy or Art” (1818) and BL esp Ch XIV. Indeed the last two sentences, touching as they do the AristotelianPlatonic distinction, apply to his most basic philosophical concerns. See 5130, 5406 and n. 5296 F°.49 Note to p. 36, last line but 12: Referring to his own p 36, i.e. f20v above, in 5294 to which this entry appears to be a postscript. It is, however, clearly a separate entry, written after 5295. The numbers of the Pythagoreans, “numbering/creative numbers”, he thought of as “verily subsistent numbers or powers”; he adapted the Greek phrase in C&S (CC) 184, having referred to Pythagoras and translated and commented on it ibid 166. The Greek passage is from Iamblichus Life of Pythagoras Chap 28, § 146. Coleridge could be reading the edition of Theophilus Kiessling (2 vols Leipzig 1815–16) I 306, in Greek with Latin translation. (The terminal sigma in πινvσθεις is Kiessling’s slip.) He used part of this, υar, in C&S (CC) 166 and in 5298 and 5442 below, and the transcription here is also υar. In translation, from Thomas Taylor’s Iamblichus’ Life of Pythagoras (1818) 105–6, the passage reads: For it says: “that Pythagoras the son of Mnesarchus was instructed in what pertains to the Gods, when he celebrated orgies in the Thracian Libethra,

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being initiated in them by Aglaophemus; and that Orpheus the son of Calliope, having learned wisdom from his mother in the mountain Pangaeus, said, that the eternal essence of number is the most providential principle of the universe, of heaven and earth, and the intermediate nature; and further still, that it is the root of the permanency of divine natures, of Gods and demons.” I should read τo εν I.e. instead of ταν in the paragraph—“in number” instead of “of number”; see 5406 f94v, 5442 ff96–96v and nn. την Mοναδα “that the Monad is the principle of all reasons/logoi”. ταις γαρ ιδεαις ovσια αιδιoς ενεστι, αρχας προµαθεστατας: “for an eter- nal being resides in the ideas, the most providential principles”. 5297 F°.50 1 John υ.7: The debate over the authenticity of I John 5:7 goes back to Erasmus in the history of biblical exegesis. Orthodox theologians have usually argued for that authenticity, but many equally orthodox critics have considered it a later insertion, since it is found in none of the ancient Greek manuscripts and in none of the Church Fathers before the Council of Nicea (A.D. 325), when the Arian “heresy” over the Trinity was argued. Some who maintained its spuriousness were Sir Isaac Newton Opera omnia (5 vols 1785) v 495–531 and Matthew Poole Synopsis criticorum (5 vols 1676) IV—2 1623–5, both of which works Coleridge knew (see the letter to EC of [15 July 1825] CL V 480 and n). In TT 6 Jan 1823 he cited Richard Porson’s Letters to Mr. Archdeacon Travis, in Answer to his Defence of the Three Heavenly Witnesses, I John V.7 (1790). There were reviews of the controversy in QR XXVI (Jan 1822) 324–41 and XXXIII (Dec 1825) 64–104. the Jonas Text in Matthew: Matt 12:39–41. O ΩN: “I Am/Being”; see 5256 and n. personëity…personality: See 5215, 5262 and nn. f22 repetition of the Apostle’s phrase: i.e. I John 5:7, and its parallel verse I John 5:8, both of which use “bear witness”. οvσια προτογένης: “first born being”. Aριθµος: “Number”; see above 5296 and n. Father potentiates…the Son realizes, the Spirit actuates: See 4554, 5249 and nn. “Johannine philosophy”. Bull’s and Waterland’s sense: George Bull Defensio Fidei Nicaenae and Daniel Waterland The Importance of the Doctrine of the Holy Trinity Asserted; see CN III 3934, 3968, 4321 and nn. Person is synonimous with an I Am: See 4523, 4671 and nn. Emanuel Swedenborg was induced…: E.g. in True Christian Religion § 180. Swedenborg supported his assertion that God is not three persons by citing John 14:7, 9, where Jesus tells Philip that “he that hath seen me hath seen the Father”. θεον…: John 1:18 var. See below 5298 f23 and n. personare: “to cause to resound”; cf 5244 and n. per quod sonat Mens, sive Homo interior: “through which the Mind or interior Man, sounds”.

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5298 F°.51 Hume, Robertson, & Gibbon: for Coleridge’s dislike of this kind of historian see particularly 5159 and n. f22v

as contrary to; see App A.

as opposite to; see App A. suppose a Prothesis…Thesis retains the name of the Prothesis: See CN III 4418 f12v. Metaphysics is the generic name of all the sciences: Cf 4931 f94. Science of Ideas, and pure Conceptions: For Coleridge on Ideas and Con-ceptions see e.g. 4853, 4940 and nn. For Will and Reason see e.g. 5144 and n. water in the Basin of a Fountain: For a similar use of this metaphor see 5144 f24v. f23 “whose service is perfect freedom: BCP “Morning Prayer, The Second Collect, for Peace”. ηδε Aριθµος νοερος…: “Idea or intellectual Number of necessity and always is prescient, it is pre-ingenerated from the necessarily and always preceding will”. See C&S (CC) 166; also 5296 and n. “of essence being” Θεoς: “God”. “no one has seen God at any time”; John 1:18; see above 5262, 5297 and nn. ο ων, ο λογος: “the being, the word”; see 4554, 5256 and nn. O υιος …: “the son, the only begotten Son, WHICH IS [to Coleridge the I Am/Being] in the bosom of the Father, he hath declared him”; also John 1:18; see again 5256 and n. τò πνευµα: “the spirit”. O Θεος, O πατηρ: “God, the Father”. Forma Altera: “Second/Other Form”. f23v Vis Gravitatis: “Force of Gravity”. “substantiating/foundational/hypostatic Idea”. facere non Noumenon “that from dare materiam: “to make, not to grant matter”. τò, “that which is derived from which the powers are derived”. the powers”. 5299 F°.52 Religion becomes mere History: See above 5241 and n. unlawfulness of wine: A tradition of Islam; forbidden in the Koran 2:219 and 5:90. Pigeon conveying it from Paradise to Mahomet in a Cave: Coleridge is perhaps conflating here two stories from the life of Mahomet. Samuel Purchas Pilgrimage (5 vols 1625) II 1487 has the story, told by Mahomet’s mother, that at his birth, which was without pain to her, angelic birds came to nourish the child, and a man clothed in white presented him with three pearly keys. The other story, cited by George Sale in his “Preliminary Discourse” to the Koran (2 vols 1764) I 67, is that Allah protected Mahomet during the flight of the prophet and Abu Bakr in the flight from Mecca to AlMedinah by sending pigeons from Paradise to lay eggs in the cave where the men were hidden and a spider to weave a web over the entrance so that their enemies could not find the cave. See Coleridge’s note on Mahomet’s pigeon: in CM II under Herder Von der Auferstehung 124.

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5300 F°.53 Bread—Wine—not the Wheat-plant, and the Vine: I.e. for the Eucharist; see 5161, 5126 and nn. the Earth was cursed, Gen. II: Actually Gen 3:17, after the Fall. οσα µεν εγενετο δια ανθρωπον: “as many things as happened through man”. f24 Light and Life: As in John 1:7–9; for Coleridge’s view that Light was Life see CN III 4418 and in this vol, 4677 and nn. subjectively objectiυized: Cf 5215, 5276. As a poet objectifies? “the order of the universe”; with this play on the meaning of cosmos cf e.g. CN III 4418, and in this vol, 5411 below. Cosmetor: “orderer/arranger”; transliterated from Gk; not in OED. therefore not a Symbol: I.e., not a participant in the Divine; see 4831 and n. Infinite

Finite: Infinite as contrary to Finite; see App A.

Infinite Successive Infinite: Infinite as opposite to Successive Infinite; see App A. generates the line not in an Ellipse but in a Parabola: Coleridge is drawing here on Eschenmayer Psychologie (see 4633, 4640 and nn) for his metaphor; Coleridge’s Idea of Christianity like Eschenmayer’s Naturzentrum manifests itself in a line. The Ellipse is the line of physical realities, the Parabola the higher line of Deeds, from which things follow. Golden Calf: Ex 32:1–18. Vitae sanctorum: “Lives of the saints”, perhaps the great Acta sanctorum ed Joannes Bollandus and Godefridas Henschenius (58 vols Antwerp, Brussels, Paris, etc 1643– 1940), a compendious work still in progress. It had been a Jesuit work but a Benedictine was one of the editors of the three most recent volumes (1780–84) published after the dissolution of the Jesuits. Or is Coleridge thinking rather of Benedictine works much used, e.g. by Fleury: Acta primorum martyrorum sincera et selecta (1689 etc) compiled by Thierry Ruinart, a Benedictine of St Maur, or perhaps also of Acta sanctorum ordinis Benedictini ed L.d’Achery and Jean Mabillon (1688–1701)? See his critical annotations on Ruinart’s stories of saints in CM II under Fleury. Goëtography: Not in OED, which gives only goety, “necromancy”; “writings on necromancy/sorcery”. “biographies of sorcerers”. which would have indeed removed mountains: Matt 17–20. present State of Otaheite…before the arrival of the Baptist Missionaries: See CN III 3838 and n. 5301 F°.54 προς τον Θεον: “with God”; John I: I “of Christ, that is, as seen”. Xριστον, ηγουν, My Father and I will come & we will dwell in you: John 14:23 var. f24v Paraclete: A usual Christian term for the Holy Spirit, from the Greek of John 14:26, meaning “Mediator/intercessor”. Eιµι: “I Am”; see above 4671 and n. Ichheit: See 4521, 5189 and nn. the Verse in the first Epistle of John: 1 John 5:7; see above 5297 and n. “the light”; John 1:4 foll. “the life”; John 1:4 foll.

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I John. IV.8.: A slip for I John 5:8. Xριστος “Christ was made manifest as God”. a mistaken Gloss of St Augustine: Coleridge’s may have been thinking of e.g. Johann D.Michaelis Introduction to the New Testament tr Bp Herbert Marsh (4 vols Cambridge 1793–1801) IV 412–41. Marsh pointed out that the insertion could have been made in any of the corrupt Latin manuscripts in the first four centuries but found it first in a 5thcentury gloss in an African manuscript; some critics thought that St Augustine referred to I John 5:7 in his Contra Maximum II 22.3; see 5297 and n. Arian Controversy: At the Council of Nicea in 325; see CN III 3964 f79 and n. 5302 F°.55 O πολιτης: “the citizen”. O πολιτικος: As Coleridge translates it, “the Statesman”. “the philosopher”. Civilization…Cultivation: As in CN III 4401 and n, and numerous other contexts; see e.g. C&S (CC) 42, 43n. “the manifest and common.” Celeste Mechanique: Using Laplace’s title as shorthand for the celestial mechanics or divinely ordered machinery of the world? 5303 F°.56 Priestleian Metaphysickers call Necessity. Coleridge’s usual scorn for Unitarian philosophers on Necessity in their reasoning see e.g. 4508, 4545, 5129 and nn. 5304 F°.57 the Objective Form of the Idea…the Church: As later developed in C&S (CC) III–28? See also 5241 and n. 5305 29.144 These symbols appear three times on f171, but this entry is in pencil with the book turned around a second time (see 5255n) so that it was now being used from the front again; for the other instances see CN III 4241 and n. Did Coleridge have difficulty in remembering which symbol was which? See App A. 5306 29.145 Like 5305, in the tangled confusion of the pastedown but in ink with the notebook being used from front to back. Coleridge gives the Greek for (literally) “household management”, with its English derivative. In this and the next entry was he thinking of Greek examples connected with his coaching of the young Gillmans? Or was he pondering over the theological disputes of his day? See OED under economy III.6 and accommodation (2). 5307 29.146 See also 4754 and n where a paragraph from TT is relevant to this entry. The entry is written in a large round version of Coleridge’s hand, on the inside back cover, on top of the chaos of small entries described in CN III N 29 Gen N. Neither the precise relation of the columns nor the reason for the order of the languages in the first one is clear. Coleridge may be suggesting how the English word City is derived from or at least connected through a number of stages with the Greek word for “house”, using the early form with digamma (F) which had disappeared by classical times. Coleridge was interested in the digamma; see 4765, 5253 and nn. Weicus: Gothic or Theotiscan? Vicus: The Latin cognate with “village” or “street”. Civus: Interchanging the first two consonants to make a word nonexistent in Greek or Latin. Civis: “Citizen”. Civitas: “State”.

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Citta: Derived from the foregoing, the Italian for “city”. There is, however, apparently no etymological relationship between the roots υic- and civ-; on the relationships between the languages see 4934. 5308 F°. 1 An entry of twelve lines at the top of the page has been obliterated thoroughly, once crossed out line by line, and again, with long heavier strokes extending over several lines. At the top of the opposite page 5309, also heavily inked out, may have been a continuation of this entry, if both were written after these front pages were filled. 5309 F°.6 At the top of the page, opposite 5308, the fifteen lines of this entry are scored out in the same manner. It was written around and in avoidance of the title of 5257. See 5310n, suggesting that the deleted passages had to do with young Henry Gillman. 5310 F°.9 The caret marks at the beginning here can just be seen also between the last two lines of the obliterated 5309. The point is of interest if his verse-exercises and his learning by heart refer to Henry Gillman, to whom Coleridge was tenderly attached as his private tutor and between whom and the parents he acted at times as interpreter and counsellor to all three; see 5236, 5254 and 5424 and nn. Cf also the brilliant and compassionate analysis of Henry’s problems in letters to his housemaster, Edward Coleridge, CL VI 534–5 (10 Jan 1826) and VI 548–9 (30 Jan 1826). Coleridge, for good personal reasons, understood what is now called the problem of identity; cf the Sundering of the mind from the living present Base of his Self. (See Life in distinction from mind in 5286). This is frequently seen even in intelligent children as an emotional obstacle to the process of learning. 5311 F°.58 Michael Kelly, whose Reminiscences of the King’s Theatre and Theatre Royal Drury Lane (2 vols) ran to two editions in 1826, had written music used in the early performances of Remorse. Coleridge’s phrase is on p 39 of the first edition and p 35 of the second; his 33 is a slip. Kelly wrote: Noverre produced his magnificent ballet of “L’Iphigénie en Aulide;” the splendour of the spectacle, the scenery, the richness of the decorations and dresses, could not have been surpassed: the dancing was of the first order, and the acting of D’Egville, in Agamemnon, inimitable; the triumphal cars, with horses; the grand marches, processions, and above all, the fine grouping of the corps de ballet, all was υrai classicality, and proved Noverre to be the greatest master of his art. But he was a passionate little fellow; he swore and tore behind the scenes, so that, at times, he might really have been taken for a lunatic escaped from his keeper. 5312 F°.59 Eichhorn’s hypothesis respecting the Ep. to Titus & Timothy: Eichhorn NT III 318–410, on Titus, I Tim and 2 Tim; see 5240, 5372 and nn. f25v Eichhorn’s internal signs of their unpaulinity: Eichhorn NT III 318–20, 392–3, 402–4; after granting that the epistles are inscribed as from Paul and that they contain many Pauline elements, Eichhorn argued that their style is clearer and better worked out than Paul’s in the other epistles, that the greeting formula departs from Paul’s custom and follows a classical pattern, that there are technical expressions not found in the other epistles, that they make use of unpauline expressions in arguing the small merit of

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genealogy in tracing the relation of Christianity to Judaism. He suggested that the Pauline expressions are the results of coinages that Paul made commonplace during his sixteen or seventeen years of teaching and preaching. little potatoes: See CN II 2178 for Coleridge’s play with the phrase. The difficulties of fixing on an occasion…: Eichhorn argued that evidence from Acts and from other epistles indicates that I Tim was written in A.D. 65, a time when Paul could not have written it (NT III 329–52); that 2 Tim purports to have been written in the early months of Paul’s imprisonment at Rome, the only time when Timothy was absent, and yet its references do not agree with Luke’s account in Acts of those months or with references in other epistles known to have been written then (III 352–72); that Titus purports to be written from Nicopolis, but that neither Acts nor any other writing gives such a point of time in Paul’s life (III 373–80). not forming a part of Marcton’s Apostolicon: I.e. the part of his NT containing the Pauline epistles; Eichhorn NT III 383, on the early Church’s belief in their Paulinity: Tr: Only Marcion appears to be an exception to this belief, for his Apostolicon does not contain the two epistles to Timothy and that to Titus; but this only appears so. Because of his system, which urged the complete separation of Christianity from Judaism, Marcion could not have discarded them; far rather, if he had known of them, he could have used them admirably in support of his system. For the epistles themselves oppose what Marcion opposed, the [‘false wisdom’] which, among other things, asserted the necessity of maintaining the Mosaic laws and their exact observance in Christianity. I cannot with Eichhorn consider the assumption of the Apostle’s name as a harmless Disguise: Eichhorn NT III 410: Tr: And if Paul is not its [2 Tim] author, but a follower of the Apostle has attributed it to him, at least he has well caught the emotional mood in which the Apostle might have written to his disciples and old comrades when he saw that his martyr’s death was certain. Eichhorn (III 315) considered all three of the Pastoral Epistles to have been by the same hand. mono-dramatic form, like Cicero’s dialogues: As e.g. Cicero’s De senectute and De amicitia in which such characters of an earlier generation as Cato the Elder (234–149 B.C.) and Laelius (fl 146–132 B.C.) set forth Cicero’s opinions to their friends. The Greetings of individuals: I Tim 1:1; 2 Tim 1:1 and 4:19–21; Titus 1:1 and 3:12– 13. Eichhorn NT III 315–17 granted that these are done in a Pauline manner, although they do not follow the usual formula. Eichhorn talks of numerous analogous instances: Eichhorn NT III 382–3 wrote that the uncritical acceptance by the Catholic Church of the Paulinity of these epistles simply by their superscriptions was not uncommon in literature: “And is not the history of literature rich in examples of such mistakes?” (III 383). He cited no such examples, but

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for the application of this view to the OT prophets and for Coleridge’s agreement with it, there is evidence in later notebooks (CN V). imposing a Vow on the Deaconesses not to marry again: An inference from I Tim 5:11–13 which seems to criticise younger widows for giving up their church work to marry again. The writer recommends (5:9) that no widow be taken into church work who is under sixty years of age and none who has had more than one husband. principiis Obsta: “avoid beginnings”—i.e. of evil things; Coleridge has changed the order without changing the capital letter of Obsta in Ovid Remedia amoris 91. so early as the year 65…: Eichhorn NT III 327 dated I Tim in A.D. 59, 2 Tim in A.D. 64 or 65, Titus in A.D. 55 or 62 or 65. πρεσβυτεροι: “elders/presbyters”. Eichhorn & Schleiermacher: I.e. Eichhorn’s theory as cited above; F.D.E.Schleiermacher Ueber den sogenannten ersten Brief des Paulos an den Timotheos (Berlin 1807) set forth similar views. Coleridge’s annotated copy is in the BM. τηυ δεινοτητα: “intensity/force”. 5313 F°.60 More of Frere’s efforts to put Coleridge on the Civil List? See 5440; also CL VI 538. Marquis of Hastings (1754–1826), Francis Rawdon-Hastings, the first Marquis and second Earl of Moira, close friend and confidant of the Prince of Wales, was home on leave from Malta of which at this time he was Governor, a good reason for his invitation to Coleridge. Lady Flora Hastings (1806–39), daughter and eldest child of the host, wrote some poems and translations (published posthumously by her sister, Sophia, in 1841). She became lady of the bedchamber to the Duchess of Kent, mother of Queen Victoria. her sister Lady Sara: Sophia probably (1809–59) or Selina (1810–67). Lady William Russel Lord W.Russel: Commonly spelt Russell. Hastings was her uncle, and she was, as Coleridge says, a great beauty; she was also noted for wit and sophisticated intellectual, political salons. Lord George William Russell (1790–1846) was the second son of the Duke of Bedford, later a conservative M.P., and afterwards a diplomat in Portugal and Germany. Lord Rawdon: Francis George Augustus Rawdon (1808–44), son and heir of the Marquis of Hastings. Lady Westmoreland: Jane Saunders, second wife of John Fane, tenth Earl of Westmoreland (1759–1841). The earl was a life-long friend of Pitt. At this date he was Lord Privy Seal, a post he resigned in 1827 when Liverpool’s administration came to an end. the Marchioness of Hastings (1780–1840) Flora Mure Campbell, Countess of Loudoun in her own right, was a gracious and intelligent lady, notable in India for her respect for Indians and persons of mixed blood. She founded a school for Indian boys and some European and Eurasian girls at Barrackpore, where three languages were taught from text-books which she selected and translated into Hindustani and Bengali. She and Coleridge may well have discussed congenial views on, inter alia, education. 5314 F°.61 Suggested by the evening with Frere, recorded in the previous entry? the ever individualizing process…of Ideas: See below 5443 and n. Vegetables which are the rude Material of Animal life: E.g. 4551, 4580 f71, 4645 and nn.

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5315 F°.62 a sketch of two Schemes of Polit. Economy: Not written, but see 5330 and n. eight Letters on the right & superstitious use of the Scriptures: I.e. Confessions of an Inquiring Spirit, intended for AR in 1823 but not published until 1840 by HNC, who said that they were letters addressed to EC; see the letter to EC dated 23 July 1823, CL V 285 and n; and the letters to J.A.Hessey 7 May, 23 May 1825, CL V 434–5 and n, 464–5. See also below 5323 f28v and n. a ninth Letter. See below 5319. philogical: [philological], a slip. 5316 F°.63 There is nothing new under the Sun: Eccles 1:9. The Christian, like the Poet, finds perpetual novelty in the Old: Cf a more eloquent statement, associating this gift with genius, in The Friend (CC) I 109–10. im Werden: “in the Becoming”. worth & value: See e.g. 4633 ff48v–49 and n. 5317 F°.64 “Men have sought out many inventions”: Eccles 7:29. Every man for himself and God for us all: See 5153 and n. 5318 F°.65 Discourses of Dr Frederick Schleiermacher: Über die Religion, Reden an die Gebildeten unter ihren Verächtern (Berlin 1799), Schleiermacher’s most famous and influential work as a mediating critic (see CN III 4401 and n), commonly referred to as the Reden, or Discourses. It makes the point that both the Pietists and the rationalistic scoffers at religion have mistaken the “husk” for the “kernel”, fastening on the form of expression rather than on the subjective truth, and that Christ is not the literal redeemer but the redemption a moral and psychological allegory. See also 5377 and n. Schleiermacher’s Sermon on Good-Friday: “Christi letztes Wort an seinem himmelischen Vater” and “Der Tod des Erlösers das Ende aller Opfer: am Charfreitage”: Predigten (6 vols Berlin 1801–31) V 252–94. Both sermons contend that the last words and the death of Christ become morally significant only as they are studied intellectively. Coleridge received at least some of the volumes of the Predigten in 1826 when Vol V appeared; see the letters to Mrs Charles Aders of 20 Jan 1826 and 23 Jan 1826, CL VI 543, 545. Objection so finely urged by Lessing in his Nathan: Nathan der Weise: Sämmtliche Schriften (30 vols Berlin 1796–8) XVIII 211–492. See CN I 377n. and CN III 4255, where Nathan is quoted. The late Mr Cumberland’s slanderous attack on Socrates: See 5123 f108 and n. f27 what was said of Neroe…: Tacitus said, of Galba in Histories I 49, “capax imperii nisi imperasset”, “capable of ruling, if he had not ruled”. 5319 F°.66 Motto for my 9 Letter. See above 5315 f26 and n. Quid enim…semper amicitia. Praef. in Cocceii Opera: Adapted from the “Praefatio” to Johannes Cocceius Opera omnia (3rd ed 10 vols f° Amsterdam 1701) I ***** 3v which Coleridge annotated (CM II under Cocceius). He was reading Cocceius in Feb 1826 to study the Apocalypse; cf CL VI 557–8, 562. Coleridge’s adaptation reads: Tr: What then? Are we always to keep silence about the points on which we disagree with others [Coleridge inserted: with the common herd of theologians]. Or may we not dissent from the doctrines not necessary nor

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enjoined upon us for salvation?… Good men have always been able to disagree, even about the same things, without harming their friendship. The “Praefatio” was written by the son of the author, Johannes Henricus Cocceius. Sunt autem quæ…deserit υir probus: Adapted from Cocceius I ***** 4; There are doctrines that are certainly not to be considered indifferent though they are not in the highest degree necessary; but since they are true, and consistent with the Word of God, if someone declares that they are heterodox, false, and to be treated like a dish of poison, the Doctor of the Church will be at fault if he does not guard them tenaciously although they are not entirely necessary; because all Truth is God’s Truth, and the honourable man does not desert its cause. An potius putabit…augmentaretur Scientia: Again adapted from Cocceius “Praefatio” ibid. Or will he [Coleridge inserts “this obscure and zealous guardian of tenebrosities”] consider rather that God lied when he foretold in Daniel 12 that “at the time of the end many shall be scrutinised and knowledge shall be increased”? Coleridge has selected and rearranged sentences in Cocceius, sometimes rewording without materially changing the meaning. 5320 F°.67 my Marginal Notes on Schlr’s Essay on Luke: Friedrich D.E.Schleiermacher A Critical Essay on the Gospel of St, Luke tr Connop Thirlwall (1825); Coleridge’s copy is in the BM. His note 35–7 is dated 20 Jan 1826. exorsus a Moses et per omnes Prophetos, quæ de ipso scripta erant, interpretatus est: “beginning at Moses and through all the Prophets, he expounded what had been written about himself’; a recollection of Luke 24:27. Schleiermacher (311–14) held that the verse was a part of a “compendious addition” to Luke by a later hand, the main narrative having ended with Luke 23:43 or 44. Luke 24. υ. 25 is also in Schleiermacher’s “compendious addition”. 5321 F°.68 Elohim=Robora, the Strengths, connected with the image & notion of the TRUNK of an oak: Elohim is the Hebrew name for God, a plural; “oak” is elon, plural, elonim, having only a distant metaphorical sense of Strengths in OT usage, as e.g. Isa 2:13; Ezek 27:6; Zech 11:2. The Latin Robora (plural) is from robus, “oak/hard wood” and is frequently used metaphorically to mean strength, Possibly Coleridge had this from Hyman Hurwitz, to whom he often turned on points of the Hebrew language (see CN III 4418 f1 in, and in this volume 4702, 4703, 5434 and nn) or from Leopold Neumegen, Hurwitz’s successor in the Hebrew Academy in Highgate, since Hurwitz’s retirement in 1821. Hurwitz had moved away from Highgate by this date, though he and Coleridge kept in touch. See e.g. CL VI 709–10, as well as later letters to him. vox collectiva: “a collective noun”. Unitas roborum: “a unity of strengths”.

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I neither agree with Eichhorn…: Eichhorn AT II 261–3, 327 implied polytheism in his treatment of the names of God in the documents making up Genesis, particularly in regard to the stories of the Creation in Gen 1 and 2. He pointed out that Elohim is a plural and that Jehovah is a later Hebrew word for “God”. Dii Immortales: “Immortal Gods”. unorthodox Divines who would deduce the Trinity from the word: E.g. Johannes Cocceius Lexicon: Opera omnia (see above 5319 and n) X 18 on “Elohim”: Plurale non possumus sine mysterio sive recordatione mysterii trium, qui sunt unum, cui significando aptissimum est, & sine cujus intuitu insolens foret, exaudire. Tr: We cannot regard this as plural without the mystery or remembering the mystery of the three, which are one; it [the plural] is very well suited to this meaning and if it did not have a view to this meaning, it would be anomalous. This interpretation was also fairly common in Coleridge’s day, e.g. “Hebrew Criticism”: The Classical Journal X (Dec 1818) 338: The original word [Hebrew]…Elohim, “God”, is certainly the plural form of [el], or [eloah], and has long been supposed, by the most eminently learned and pious men, to imply a plurality of Persons in the Divine nature. This plurality of three Persons in the Godhead has formed an essential part in the creed of all those who have been deemed sound in the faith, from the earliest ages of Christianity. Qui ad probandam…says Thomas Aquinas: Var from the Summa theologiae Pt I, Quaest. 32, Art 1, § 3: Cum enim aliquis ad probandum fidem inducit rationes quae non sunt cogentes cedit in irrisionem infidelium. Coleridge’s not significantly altered version reads: A man who wants to support faith by unconvincing arguments becomes a laughingstock for the unbelievers. Tr (adapted) from Caslaus Velecky in the Dominican ed of the Summa theologiae ed Thomas Gilby (1964) VI 105. See CN I 973A and n. f27v overleaf: See above in this entry, f27. Vox pluralis, plurium in singulo co-immanentiam exprimens: “a plural word, expressing the co-immanence of many in one”. 5322 F°.69 Eichhorn, Vol. III. p. 11: Eichhorn NT III 12 interpreted the conversion of Paul, Acts 9:1–21, on the road to Damascus.

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Tr: But on the way, just as he was nearing Damascus, a bolt of lightning struck him out of a clear sky and blinded him. In the manner of the ancient world, he believed this to be an omen which was meant to warn him against continuing the zeal for persecution…. It cannot be denied that where Paul speaks of his conversion (Gal 1:13; Phil 3:1) he never attributes it to a miracle; it may be inferred therefore that he did not himself consider the event which affected his conversion a miraculous one; and yet the miracle-lovers mock when one attempts to show that the actual course of events is not to be found in the words of Luke. I had cut out from the Newspapers three similar instances: One of Coleridge’s cuttings is in N21. See CN II 2272 and n. In an earlier treatment of this event, ABbLitt VI–I (1794) 1–22, Eichhorn identified Paul’s temporary blindness as an example of the “black cataracts” known to medicine, specifically the Anaesthetica described by Professor Plouquet of Tübingen, citing an example of a Negro similarly afflicted, from Richter’s Chirurgische Bibliothek VI 732. In NT III 12n Eichhorn recommended his own previous discussion in ABbLitt. But Ananias: Acts 9:10–19, which describes the vision given Ananias instructing him to receive Paul and restore his sight. Eichhorn ABbLitt VI–I 1–22 explained this “miraculous” incident as one retouched by Luke, who did not know all the facts of the association of Ananias and Paul (then Saul). Paul’s own following Trance & Vision: Described in Paul’s speech before Agrippa, Acts 26:12–19; cf 2 Cor 12:1–4. “emphatically and eminently”. Dr Woolaston: Dr William Hyde Wollaston (1766–1828), physiologist, chemist, and physician; his work was plain, distinct, simple, and said to approach infallibility; cf Logic (CC) 216–17 and n. f28 Luke not acquainted with St Paul’s Journey into Arabia: Eichhorn NT III 23: Tr: He went to Arabia (Gal 1:17), and from thence again to Damascus. Luke was not acquainted with this journey to Arabia, so he omits it in his account of the conversion of the apostle (Acts 9:22–23) and in the speech of defence to the Jews which he puts in Paul’s mouth (Acts 22:17). these Speeches are Livian? I.e. manufactured by the author for historical characters, not quotation. See 5211 and n. Neological School: See CN III 4401 and n. δια δεκατεσσάρων παλιν ανεβην εις Iεροσολvµα: “after fourteen years again I went up to Jerusalem”; Gal 2:1. 14 years from his Conversion, says Eichhorn…: Eichhorn NT III 31: Tr: Fourteen years after his conversion Paul travelled to Jerusalem with Barnabas and Titus as delegates from the company at Antioch. This is how the words “after fourteen years again I went up to Jerusalem” must be taken, although this is opposed to Greek usage, in which they mean

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“after I had not been there for fourteen years”. For this sense would upset the entire chronology. The last time he was in Jerusalem was with the contributions of the people of Antioch in 44 AD, and if he had not returned until fourteen years later, to the first council in Jerusalem, this would have fallen in the year 58 AD. And yet according to other passages he was delivering the decrees of the council on his second missionary journey in the years 53–54 AD, and in 54 AD he was in association with Aquila and Priscilla in Corinth. This contradiction with the clearest statements of the apostle makes it necessary for us to assume that Paul meant “after 14 years” in a sense quite other than Greek usage. Paul & Barnabas carried the contributions: Acts 11–27–30. duplicity of Barnabas…want of Bottom in Peter: Gal 2:11–13. satis et non plusquam satis’. “enough and not more than enough”. Descent of the H.G. on the Apostles: I.e. at Pentecost, Acts 2:1–13. See below 5426 which continues the comment on Eichhorn on the subject of Paul’s conversion. 5323 F°.70 Coleridge’s close study of NT with the German biblical critics open before him (see above 5169 and n.) intensified in 1826 and 1827; he was using at least four notebooks at one period for this purpose, N 26, N 29, N 33, and F°. See Gen Notes to these. my late severe indisposition: Described as a long and severe influenza in late Jan 1826; see the letter to EC 30 Jan 1826, CL VI 548. free examination of the three first Gospels…begun by Lessing: By his publication of the Wolfenbüttel Fragmente in 1780. These were by Hermann Samuel Reimarus, but because Lessing edited and defended them they were attributed to him; see also Lessing’s Neue Hypothese über die Evangelisten als blosse menschliche Geschichtschreiber in his Sämmtliche Schriften (CN I 377n); also CN III 4399 and n. Eichhorn’s Theory of a Proto-euaggelion: Eichhorn NT I 148–415: Coleridge’s Protoeuaggelion is transliterated Greek, “Original gospel”; Eichhorn’s term is Urevangelium. His theory was that there was an original document which was the foundation of the three synoptic gospels and to which the three writers added from various sources. Hence the verbatim parallels found in the three; see above 5169 and n. Schleiermachers Counter-theory. A Critical Essay on the Gospel of St. Luke (see above 5320 and n) 1–18; Schleiermacher argued against Eichhorn’s theory, suggesting that the three gospels arose from notes that were in circulation for the propagation of the religion of Jesus. Commentary of Coccëius: In Opera omnia VI 35–119, “Commentarius in Apocalypsin Joannis”; see above 5319 and n. to whom long before Janus and Heumann…Nicolaitans: See Rev 2:6– 15; for Coleridge’s agreement with Eichhorn as to who they were see in CM II under “Eichhorn” Apocal I 77–78. Bishop Marsh’s Modification: In an essay appended to his translation of J.D.Michaelis Introduction to the New Testament (see above 5169 and 5301 f24vnn), III-2 167–409, “Dissertation on the Origin and Composition of the Three First Canonical Gospels”,

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Marsh agreed with Eichhorn that there was an original gospel, but he theorised that the writers also made use of smaller documents, some of which at least they had in common. the 8 letters: See above 5315 and n. Edward Irving’s Aberrations: In e.g. Babylon and Infidelity Foredoomed of God: A Discourse on the Prophecies of Daniel and the Apocalypse (2 vols Glasgow 1826) II 70– 176, “The Battle of Armageddon”, where these ideas appeared; Irving was also expounding them at the time; see 4963 and n and the letter to Basil Montagu dated 1 Feb 1826 CL VI 550. the Faber Insomnia: George Stanley Faber A Dissertation on the Prophecies (2 vols 1807) esp II 394–51 on Armageddon. Coleridge often disparaged Faber—as in a note on Eichhorn Apocal II 74 calling him “wild and improbable”; see CM II under “Eichhorn”. f29 κατα σαρκα: “according to the flesh”; i.e. the three synoptic gospels. αποµνηµονευ [µα] τα τα Aποστoλων: “memoranda of the apostles”. This was Justin Martyr’s phrase; cf above 5172n. “of the God-Man”. Moses Evangelizatus: “Moses Evangelized”; evidently Coleridge’s phrase. to whom all Power is given in heaven & in earth: Matt 29:18. 5324 F°.71 Our present Matthew a translation of the Recollections of the Church at Pella: It was Coleridge’s theory that our present Matthew in Greek was derived from the Gospel of the Hebrews (developed in later entries in CN V). Eichhorn NT I 15–17 wrote that the Gospel of the Hebrews was used among the Judaic Christians, chiefly at Pella, from the time of the dispersion after the fall of Jerusalem in A.D. 70. Luke…generally believed to have been intended for Christians of Italy: Eichhorn AT I 591–5 deduced this from the address to Theophilus and the geographical inferences from the gospel. as Hug has clearly proved: Johann Leonhard Hug Einleitung in die Schriften des neuen Testaments (2 vols Stuttgart and Tübingen 1826) II 29–52; Introduction to the Writings of the New Testament tr Rev Daniel G.Wait (2 vols 1827) II 32–57. Coleridge probably had it, however, from Schleiermacher’s Critical Essay on the Gospel of St. Luke (see above 5320) c–ci, “Introduction by the Translator”, which summarized Hug’s findings: “…that in the time of Christ several towns of Palestine were exclusively inhabited by Greeks, that Greek was the medium of intercourse between Romans and the Jews, that the knowledge of it was very general in the cities and among the more educated classes, and that on the whole the number of those who knew no other language was greater than that of those who understood only the vernacular tongue of Palestine.” 5325 F°.72 B.Goldschmidt’s Stoppage: The Times for 16 Feb 1826 noticed that “an intense sensation was created yesterday in the city by the announcement that the eminent house of Messrs B.A.Goldschmidt & Co. had suspended their payments”. The article recounted the many foreign governments to which loans had been made and for which the firm were agents. The cause of the inability to make payments and the bankruptcy was put down to the depreciation of the credit of the various foreign governments. The article concluded with reporting a half million pounds profit in 1824. The reference to his own LS (1817) is to the passage inveighing prophetically against “the overbalance of the commercial spirit”, which lead to “Revolutions of Credit” and the overconfidence creating inflation and “the crash”. See LS (CC) esp 194–5.

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5326 F°.73 Luther…on the Antithesis of the Law and the Gospel: In the Colloquia Mensalia (1652) 186–207. See 4594 and n. dauntless use of the Catachresis: For similar comments on Luther’s use of language see e.g. 5403 and 5411. invaluable for those for whom it is safe: For Coleridge’s view of the Law and the Gospel see 4935 and n. electric Wax: The electrical properties of sealing wax were described by Davy in his Elements of Agricultural Chemistry (1813) 35–6: When a piece of sealing-wax is rubbed by a woollen cloth, it gains the power of attracting light bodies, such as feathers or ashes. In this state it is said to be electrical: and if a metallic cylinder placed upon a rod of glass, is brought in contact with the sealing-wax, it likewise gains the momentary power of attracting light bodies, so that electricity like heat is communicable. When two light bodies receive the same electrical influence, or are electrified by the same body, they repel each other. When one of them is acted on by sealing-wax, and the other by glass that has been rubbed by woollen, they attract each other; hence it is said that bodies similarly electrified repel each other, and bodies dissimilarly electrified attract each other : and the electricity of glass is called vitreous or positive electricity, and that of sealing-wax resinous or negative electricity. Religion Science: For Coleridge’s symbols see App A. in genere: “in kind”. et in gradu: “and in degree”. 5327 F°.74 When thou dost…Herbert Church-porch: A transcription var of Stanza 20 “The Church Porch”: The Temple (10th ed 1674) 5; see CN III 3532n on Coleridge’s copy, also 5192 above, 5399, 5401 and nn below. f30 The Dialogue, p. 107: The passage was referred to as a “Dialogue between the Soul & its Redeemer”, in similar terms, in a letter of 18 Mar 1826 to Lady Beaumont (CL VI 573); the page reference fits many editions including Coleridge’s of 1674, now in the Berg Collection NYPL. The quotation is an adaptation of The Dialogue Stanza 2:

What (Child) is the ballance thine? Thine the poize and measure? If I say, thou shalt be mine, Finger not my treasure. What the gains in having thee Do amount to, onely he, Who for man was sold, can see That transferr’d th’accounts to me. 1635 (the year of Herbert’s Death): From the title of a poem prefixed to The Temple (1674). A Memorial to the Honorable George Herbert Author of these Sacred Poems, who died about, Anno 1635.

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delivered the MSS to Mr Farrel: A slip for Ferrar. Walton in his Life of Herbert, in Coleridge’s copy bound with separate pagination after The Temple & the Synagogue, refers to Herbert’s sending the MS of The Temple to Ferrar, and the sale of “more than Twenty thousand [copies] since the first Impression”. (Life 56). Franklin’s Travels: See 4948 and n. Parry’s Voyages: By 1826 William Edward Parry, younger brother of Coleridge’s Göttingen companions, had published three Voyages: Journal of a Voyage for the Discovery of a North-West Passage from the Atlantic to the Pacific…1819–20 (1821); Journal of a Second Voyage…1821–22–23 (1824); Journal of a Third Voyage…1824–25 (1826). 5328 F°.75 Books of Education: Coleridge appears to think of two categories, Books of entertaining instruction and Books of schooling, though it may be seen from his numerous plans for improving on the existing school-books that this distinction like others did not to him necessarily mean division; see e.g. CN III 3422n, 3780, 4210 and nn, and below, 5343 and n. The List of Desiderata in 5254 and 5255 suggests many gaps in the contemporary supply of educational books. In the first category he objected to the “improving” books of the sort by Maria Edgeworth (CN I 1713n, CN II 2418 and n) and frowned on the misguided sentimental moralizings of Hannah More (CN III 3345n, 3956n), Sarah Trimmer (4933), and Letitia Barbauld (4707 above and n). An example of what he considered “an excellent Book for Boys and Girls” was The Journal of Llewellin Penrose, a Seaman (1815, 1825), which he may have put into the hands of Henry Gillman (CL VI 646). a Boy’s or a Girl’s hands: Coleridge’s concern about the education of women was marked. In 1808 he visited Ackworth School for boys and girls (CN III 3349 and n), and in Bristol in 1814 he contemplated giving a few public lectures to women on female education. ShC II 258n. He taught his daughter, Sara, Italian; a fragment of a grammar he prepared for her will appear in SWF, together with some attempts at Greek grammars for his sons and the sons of his friends Wade and Gillman. Were these an indication that he found Books of schooling a blank [i.e. in quality although as numerous as] an Alexandrine Library? It is worth noticing that in the Highgate battle in 1823 over the local Grammar School, Coleridge argued that it was not founded necessarily or primarily as a classical school; see above 4966n. For some more general statements about education see Inq Sp §54–§68. 5329 F°.76 In February 1826 with Eichhorn’s Commentaries in Apocalypsin Joannis at hand, Coleridge began a careful study of the Apocalypse. In a marginal annotation on Eichhorn (1–2) he recorded having purchased the two volumes on “Monday 19 Feby 182”, the first volume of another copy having been in his possession for years. From the parallels between this entry and the marginalia, it appears that Coleridge was jotting down both at the same time. See also 5069 and n, and Eichhorn Apocal in CM II. the third Trumpet: Rev 8:10. Eichhorn Apocal II 9–10 interpreted the “great star from heaven” as indicative generally of calamity. Coleridge added a marginal comment: P. 10. All this is good as far as it goes. But we may be assured, that in the mind and intent of the Seer each Trumpet represents some one particular calamity, or class of calamities. Thus the Star that shot from Heaven, like a fiery Meteor (Shakespeare, Midsummer Night’s Dream, in the

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celebrated allusion to the Duke of Norfolk & Mary Queen of Scots) signified I doubt not some Leaders, from one of the Princely Houses, that put himself at the head of the Robbers that so frightfully infested Judea. And in whom did this calamity commence? Josephus tells us. dreadful System of Robberies: Described by Josephus The Jewish War II xii and xiii, who identified Eleazer as ringleader of the robbers but made no mention of Amarus. first four Trumpets: Rev 8:7–13; Eichhorn Apocal II 14–20 interpreted these as symbolic of general calamities threatening the Christians from the regions of Judea. In a marginal note (II 14) Coleridge disagreed: I cannot agree with Eichhorn here. The 4 first Trumpets denote the Evils that preceded and prepared the way for, the outbreak of the Zelots, Terrorists, and Septembrizers of Jerusalem, with anticipation of their horrors during the War and Siege. f30v the 5th of the Zelotæ or Terrorists: Rev 9:1–12; Eichhorn Apocal (II 20) interpreted the star (Rev 9:1) which opened the bottomless pit and released the locusts as a poetic embellishment signifying the causes and effects of the war in the person of an angel. Coleridge added: P. 20. Here again, I cannot coincide with Eichhorn in interpreting the Star that fell from Heaven as an Angel. It must assuredly signify some one of the Nobles or Archierers (the Princely or Pontifical Houses) who like the Duke of Orleans in the early part of the French Revolution had encouraged the Terrorists.—Or it may be that the Apostle meant merely to intimate that the Downfall & plebicolar Debasement of the legitimate Authorities had given the occasion and the opportunity to the Anarchists and Agitators. Both may indeed have been meant. Josephus The Jewish War v i described the Terrorists and their activities during the war. the 6th of the Collection of the Roman Forces: Rev 9:12–21 and Chaps II and 12, which describe the hordes loosed from the Euphrates to destroy the third part of mankind and kill the two witnesses; Eichhorn Apocal II 33–5 interpreted the “four angels which are bound in the great river Euphrates” as further poetic depictions of general evils and asserted that nothing in the passage can be interpreted as indicative of anything specific in the history of the destruction of Jerusalem; in his series of marginal notes Coleridge again disagreed, identifying the river Euphrates with the Tiber and Rome and the “two hundred thousand thousand” horsemen as the Roman forces. the literal chronological scheme of Interpretation: For Coleridge’s rejection of this see e.g. 4615, 4912 and nn. the constant reference to Seven: As e.g. the seven churches of Rev 1:20, the seven angels of Rev 8 to 12, the seven plagues of Rev 16. Coleridge saw the Seven (the week) as a symbol of the epochs in the history of the world; see 4558 and n. Six days shalt thou labor; on the Seventh &c: Ex 20:9–12.

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3½: Rev 11:9, II, where the righteous witnesses are killed, “lie in the street of the great city”, and are revived after “three days and an half”. the same as the 42 months: Rev 11:2, 13:4. According to rabbinic modes that equate a day with a year, the 42 months are 1,260 days, or years; see again 4912 and n. subtracting the 4th part: I.e. subtracting 250, a 4th part of the Millennium of Rev 20:5, from the 1,260 days/years, makes the 1,260 roughly = the Millennium. 5330 F°.77 The debate of 20 Feb 1826 to which Coleridge refers was on the second reading of the “Promissory Notes Bill” reported in Hansard Vol XIV n cols 572–642. It was on a development out of the “Petition” described in 5265 and n, having had its first reading 15 Feb; on 7 Mar it was passed on the third reading. The effect of the bill was that notes of less than five pounds issued before 5 Feb 1826 could remain in circulation for three years but no longer; after 5 Feb 1826 no more small notes under five pounds would be issued or circulated. The speech of Canning which Coleridge read in The Times of 21 Feb varied from Hansard (20 Feb 1826 cols 614–20); The Times reported set up, as Coleridge has it, for “expect”, and exclusion for “disparagement”. The Times word “collateral”, which Coleridge objected to, appeared also in Hansard, presumably Canning’s. The issue was whether and which paper notes should be withdrawn from circulation, and whether the Bank of England and “country banks”, which also issued paper money, could be given the same privileges of decision. Mr Hume and Coleridge believed that all banks should be on the same stable footing in respect of currency, i.e. that the recommendations of the Bullion Committee should be accepted, and the gold standard maintained. The causes of inflation, they held, were not to be ascribed even mainly to money of whatever material, though Coleridge shared a widespread fear that in a panic rush to exchange paper for gold all values would collapse. Mr Hume’s speech was very long—cols 580–97–but as Coleridge regarded it as surprizing sensible it may be well to quote the peroration: …He declared that his opposition to the motion before the House was, because the measure proposed was inadequate; because the grounds alleged in support of it were not the real causes of the distress; and because its tendency would be, rather to aggravate than to diminish the existing evils. He therefore concluded by moving, as an amendment, “That a select committee be appointed to consider the best means for placing the Banking Establishments of the united Kingdom on a better footing; for securing the holders of bank-notes against loss; and for ensuring a metallic circulation in the country, commensurate with the wants of commerce, and the security of the country at all times. the late Dr Ricardo: David Ricardo died in Sept 1823. Coleridge’s attacks on the classical political economists in general was that their concern with the well-being of society was quantitative, more with production than distribution, basically materialistic. His major attack on the national leadership appeared in the depression of 1817; see LS (CC) 205–6 foll. He persisted to the last in thinking that economists like Malthus, Ricardo, and Bentham were less concerned with true cultural good than with acquisition. His reading of Ricardo’s works has not been identified; undoubtedly he would have read newspaper accounts of his speeches in Parliament.

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a paper-currency: See the earlier controversy referred to in CN III 4101 and n; also above in 4838, 5265 and nn. Credo in Aurum et Argentum: “I believe in Gold and Silver”. Credo in Deum Patrem et Jesum Christum: “I believe in God the Father and in Jesus Christ”, the beginning of the Apostles’ Creed, repeated at morning and evening prayer daily in the Church of England, except when the Athanasian Creed is substituted on certain feast days. 5331 F°.78 Coleridge was evidently replying in the entry to the arguments of William Whiston “Dissertation I: The Testimonies of Josephus concerning Jesus Christ, John the Baptist, and James the Just vindicated” in his translation of The Works of Flavius Josephus. See CL V 569 for “Mr. Gillman’s villainous English Josephus.” The work appeared in many editions; in the one used here (6 vols Edinburgh 1815) the passage is I 1–27. The testimony concerning Christ in Josephus appears in The Antiquities of the Jews XVIII iii 3: At that time was Jesus a wise man, if it be lawful to call him a man; for he was the performer of divers admirable works, and the instructor of those who willingly entertained the truth; and he drew unto him divers Jews and Greeks to be his followers. This was Christ who being accused by the princes of our nation, before Pilate, and afterwards condemned by our people, and punished with crucifixion; yet they ceased not to love him, who had once set their love upon him; for he appeared alive again the third day, the holy prophets having spoken these and a thousand more things about him. And a nation from him hath took the denomination of Christians, who remain to this very day. the elder Apologists of Christianity: Whiston I 1–27 cited references to this passage from the earliest times to the end of the fifteenth century, admitting that there were no direct references before Origen, “about 230 A.D.”, but he argued that Tacitus and Justin Martyr in the second century “seem to allude” to it (I 22). certain of Justin Martyr: Whiston I 22: The second author I have alleged for it is Justin Martyr, one so nearly coeval with Josephus, that he might be born about the same time when he wrote his Antiquities, appeals to the same Antiquities by that very name; and though he does not here directly quote them, yet does he seem to me to allude to this very testimony in them. the evident connection between the preceding §ph. and the succeeding: The preceding paragraph tells how Pilate with great violence put down a sedition against a Roman plan to build conduits; the succeeding one refers to “another sad calamity”, the expulsion of the Jews from Rome. ασυναρτητoν: “lack of connexion”. our Lord’s own assertion concerning himself…: In Luke 24:27; see above 5320 and n.

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how little reliance we dare place on even the most learned of the Fathers: For Coleridge’s distrust of the Fathers on historical matters see e.g. 5228 and n. f31v flattering attempt to persuade Vespasian to believe, that he…was himself the Christ: Josephus The Jewish War III viii 9 recounts his being called before Vespasian and telling him that God had ordained him Caesar and that his empire would extend “over the earth, and the sea, and all the race of mankind”. This was after Josephus had predicted the fall of Jotapata at the beginning of the war. He tells (IV X) how Vespasian released him because he was the “voice of God”. an active Politician of noble birth & high connections…: As described by Josephus himself in The Life esp §§ 1–5. Josephus’ account of the Essenes is found in The Jewish War II viii 2–13. In § 4 he writes that “they have no one certain city, but many of them dwell in every city”. so inconsistent with what we have reason from other authorities to suppose …: The only other ancient writers who describe the Essenes are Pliny Historia naturalis V 17 and Philo Quod omnis probus liber sit XII—XIII and “Apology for the Jews” preserved in Eusebius Praeparatio evangelica VIII 11. Philo agrees with Josephus that they were scattered through the towns and villages of Judea and even has them in Syria, but Pliny states that they were centred in a colony near En-gedi on the Dead Sea. Both Pliny and Philo describe them as existing in fewer numbers than Josephus gives. their eagerness in Martyrdom: Josephus The Jewish War II viii 10. Baptism in consecrated water, their sacred social Meals: Josephus The Jewish War II viii 5. οι νοµικοι: “the lawyers”. Lardner’s Work: Nathaniel Lardner “A Large Collection of ancient Jewish and Heathen Testimonies to the Truth of the Christian Religion”: Works (II vols 1788) VII 120–9, 273–86, rejected the passage in Josephus on the grounds that it is not referred to by any Christian writer before Eusebius, is not present in the 9th-century copy used by Photius, and interrupts the course of the narration. He said it was not in character with Josephus, as it would presume mention elsewhere of Jesus and his miracles, which are not so mentioned; the term Christ appears nowhere in Josephus except in this and another disputed passage. For Coleridge’s early reading of Lardner see CN I 851 and n. 5332 F°.79 De sputatione in ignem υiυidum υel carbonem ardentem: “Concerning spitting into a bright fire or blazing coal”. 5333 F°.80 into an in at animal: The writing is clear. Did Coleridge intend something like “into an inanimate animal”? Cf the treatment of polytheism in Lect 3 P Lects (CC) ff78–90; see also 4857, 5215 and nn. 5334 F°.81 This entry and 5336 below are concerned with Johann G.Herder’s Von der Auferstehung, als Glauben, Geschichte und Lehre (Frankfurt and Leipzig 1794). Coleridge’s annotated copy is in the BM. In this work Herder traced the rise in ancient Judaism of the belief in an after-life and a resurrection, then cautiously suggested, without saying so overtly, that the accounts in the gospels of Christ’s death, resurrection, and ascension were recastings (particularly on the part of Luke, who was not an eyewitness) according to Jewish beliefs current at the time. He was careful to point out, however, that the accounts may be taken as suggestive of an after-life for man.

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The passion of the Jews…for the Miraculous: It was Coleridge’s view that the Jews became a credulous, degenerating people after their sojourn on the Euphrates with the Chaldeans and the Persians during the Babylonian Captivity (597–536 B.C.); see e.g. 4870, 5384 and nn; also a note to this effect on his copy of Eichhorn Apok 22; CM. Allographical: Coleridge’s nonce word; OED gives only “allograph” and with a different meaning. On visual Allegory see 4832 and n. katterfelto: See 5207 and n. rambling polyparenthetical Sentence-jumblers: For Coleridge’s jest about his own style see also CN II 2431, 2670. B.Spinoza in his Tractatus Theologico-politicus: Particularly in the “Introduction”, where he applies strictly factual and logical criteria to the OT to overthrow previous conclusions about the composition and age of the books, and the events, miracles, and prophecies recorded in them. On Coleridge’s annotated copy of Spinoza’s Opera see CN III 3906n and The Friend (CC) I 54n. epoch of Semler and Eichhorn: I.e. of the German Higher Critics; see CN III 4401 and n. the translation of Enoch: Gen 5:24 states that “Enoch walked with God” and that “God took him” in his 365th year, in contrast to the other patriarchs described in Gen 5, who not only lived much longer but are also recorded as having “died”. The text was interpreted in both Judaic and Christian thought as meaning that God took him alive into heaven; see Heb 11:5. Such German critics as Eichhorn NT III 475 argued that this was a later interpretation not warranted by the text itself, as the idea of a future state developed relatively slowly in Hebrew history. The history of that development is traced in detail in Eichhorn ABbLitt IV 653–722, V 996–1001, VI 168–74. Herder Auferstehung 6–7 called the translation of Enoch the Hebrew “ideal” as the doctrine of an after-life developed, yet in the same passage referred to the translation of Elijah as unique. Coleridge’s note on the page called this “Precious Logic!” poetic drapery & symbolical Ornature of the death of Elijah: 2 Ki 2:9– 13 gives the story of Elijah’s being taken to heaven in a chariot of fire. æstus: “fervour”; i.e. the ecstasy of prophecy; see below 5394 and n. I respect Eichhorn: Such comments appear frequently in Coleridge’s notes, e.g. Eichhorn AT I 109, NT (A) I 597, NT (B) II 110, 161. That Hume used, as a Sneerer…: See 5159 and n. f32v Eichhorn pretends to no faith in spiritual Christianity: Eichhorn AT I i-xi “Vorrede” stated that his aim in his Einleitungen was not to overthrow Christianity but simply to clarify the documents on which it rested by applying to them the same linguistic, historical, literary, and philosophical criteria that he would to any other ancient document, which process he named the Higher Criticism. In a note on Eichhorn NT (B) II 110 Coleridge wrote, “Eichhorn was no philosopher. A sensible conceptualist, but who contemplated nothing in the light of an Idea” See 5371 and n. attempts to explain these…by physical…possibilities: As e.g. such rationalistic critics as Heinrich E.G.Paulus, whose Philologisch-kritischer und historischer Kommentar über das Neue Testament (Lübeck 1800–1) reduced all the supernatural elements of the NT to explicable events that the witnesses and writers failed to understand—e.g. the resurrection as an awakening from a coma caused by rusty nails on the cross. The work was reviewed by William Taylor of Norwich in the Critical Review XVI (May 1809)

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449–79, XVII (August 1809) 449–74. It led to Paulus’s Das Leben Jesu, als Grundlage einer reinen Geschichte des Urchristentums (Heidelberg 1828), which Coleridge read and annotated; see CM under Paulus. Fata Morgana: See CN I 430, 431 and nn. Vision of the Army on Saddleback: See CN III 4390. See also on “this curious mirage” W.G.Collingwood The Lake Counties (1938) 151–2. f33 Christianity does not…discourage the search…for the belief of a Future Life…: Half paraphrasing and half quoting Herder Von der Auferstehung, p. 92: Mithin verbietet es keinem denkenden Menschen, in den Tiefen der menschlichen Seele, im Natur- und Weltlaufe nach Wahrscheinlichkeiten oder nach Gründen zu spähen, die eine Fortdauer nach dem Tode glaubhaft machen oder diesen Glauben bevestigen mögen; vielmehr haben alle Verständige sich um diese Wahrscheinlichkeiten auch im Christenthum bemühet. Nur das Christenthum selbst ist nicht auf diese Wahrscheinlichkeiten, es ist auf den Glauben an eine Geschichte gebauet, die den grössesten Theil dieser Gründe mit sich führet. Lasset us, jedoch nur in freiesten Blick sehen, was hierinn für ein Unterschied liege und was daraus folge. Tr: Thus it is forbidden no thinking man, in the depths of his human soul, to search through the course of nature and the world for probabilities or grounds which might make a continuance after death believable or might fortify this belief; on the contrary, all understanding people have endeavoured to do so even in Christendom. But Christianity itself is not built on these probabilities, but on belief in a history [Geschichte] which carries with it the greatest part of these grounds. Let us, but with only the most unprejudiced view, see what kind of distinction might lie therein and what may follow therefrom. spier: A bilingual pun on the meaning of the German word spähen, “to spy out/search”? Our hope of immortality…: There is a note of similar wording to the next several sentences on Coleridge’s copy of Herder’s Auferstehung 92–3 in CM II under Herder. A punning on the German word Geschichte meaning both “story” or “history”, as indicated in the cancelled lines? History so disguised in Symbols, Jewish allusions: Herder Auferstehung 49–60, 85–9 wrote that when the doctrines of the resurrection and the ascension came over into Christianity and the Apostolic writings as the foundation stones, they were cast in language used by the OT prophets, the disciples, and Paul’s spiritualizing the old Jewish physical beliefs. does not favor us even with a hint, what we are to believe: In the Auferstehung Herder made no attempt to describe what actually happened during the forty days from the crucifixion to the ascension. He implied (37–46) that all that may be relied on in the gospel accounts of the resurrection is that Christ was crucified, some women came to the tomb and found it empty, and that Jesus appeared later to his disciples. He pointed out that only Luke, who was not an eye-witness, described the ascension. He then passed

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over (47 foll) to the manner in which the history was written up later by the Apostles. The implication is clear that he believes in the literal sense of neither the one nor the other. A more offensive Conception…: The two speculations that follow are not in Herder’s Auferstehung but are in the spirit of the German rationalising critics. like a second Empedocles: The reference is to the stories that Empedocles deliberately but mysteriously disappeared during the night after a feast. There were various marvels in the many accounts, and he was thereafter worshipped as a god. See e.g. T.Stanley History of Philosophy (1701) 432. Herder’s Faith: Herder Auferstehung 66, in the midst of his discussion of the colouring of the accounts by Jewish beliefs, wrote (tr), “If we take all this together, how can anyone doubt with any plausibility the story of the resurrection of Christ and his association with them [the Disciples] afterward?” this hold on their Feelings: Herder Auferstehung 115–7 emphasized the power of the stories of the resurrection and ascension on the feelings of Christians. all Herders theological tracts: Herder Briefe, das Studium der Theologie betreffend (4 vols Leipzig 1790); see CN III 4192 and n. f33v the greater part of Christ’s declarations…were Messianic Prejudices: Herder Auferstehung 30: Tr: It follows from this that Jesus of Nazareth, if he were to appear as the Messiah would, as a result of the ideas I have given have to be seen as the great restorer of all things, consequently as world judge, judge of the nations, resurrector of the dead, and so forth, for all of these ideas were bound up with the prevailing notions of the Messiah at the time. Thus also that in this same manner Christ not only often represented himself in similes as judge of the world but also described himself openly as such, with protestations, and finally before his own judges. He avowed that the present generation would not pass before all these things took place, that many then standing before him would see him as world judge, that the time of the resurrection was already at hand, that he was himself the resurrection and the life, and so forth. p. 43, 44. Wie anders sieht man die Welt υon einem Sterbebette an, als man sie υorher sah! & c: Herder Auferstehung 43–4: Tr: How differently one looks at the world from a deathbed than he did previously! How differently if one is forsaken by God and man, is under pain and martyrdom, gives up his life naked on a cross, and miraculously awakes again from it. One might now speak differently to others. All the scales fell from the eyes of the disciples; no longer could they think of a worldly kingdom here and now. Their expected king had died at the stake and would not appear. Coleridge’s note on these pages (44–5) reads, “Are we to understand from this ArchJesuit, that Christ’s former declarations were all delusions? Verily, broad straitforward

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Disbelief is Religion & Christianity compared with this Assassin-like Stab at the character of our Lord.” morceau: “Morsel”. Sterne-Marivaux-Richardsonian psilanthropic Christianity. Laurence Sterne (1713– 68), Pierre de Marivaux (1688–1763), and Samuel Richardson (1689–1761), a lumping together of successful sentimental novelists whom Coleridge found (with some ambivalence in the cases of Sterne and Richardson) morally distasteful. 5335 F°.82 our Lord’s reply to Peter. Matt 16:17–19. Cf Mark 8:29, Luke 9:20, John 6:69. this our Lord had repeatedly forbidden them to make public: Matt 16:20, Mark 8:30, Luke 4:41 and 9:21. For the sense in which the Jewish People understood the Messiah to be the Restorer of the Throne of David see 5384 f69 and n. Vice-christians: Another sarcastic pun? One of the main points of Herder’s Auferstehung was that Jesus and his disciples were under the Jewish illusions of the time concerning the Messiah; see above 5334 and below 5336 and nn. the words of eternal Life: John 6:68. according to Ezekiel David himself: Ezek 34:23, 24 and 37:24, 25. Man after God’s own Heart: Acts 13:22, where Paul’s sermon at Antioch quotes I Sam 13:14; see 4933 and n. 5336 F°. 83 Herder—p.98: Herder Auferstehung 97–9: Tr: This rule of the faith and the hope contained really no dogmata, but contained history and doctrine—that is, facts, precepts, and promises of Christ. Dogmas arose out of opinions, but opinions in the sense of the early church never gave rise to articles of faith. Paul and John, James and Peter very often set forth the same things very differently; the Christian principle of faith, however, as facts, promises, and practical teachings lay as a foundation to all regardless of individual modes of presentation…. Meanwhile it must not be overlooked that it was not on every point of history in the creed, touching the past or future, that this one or that one had his opinion, or spoke out. And looked at in the best way, these were not commentary, a mode of explaining and explicating according to one’s interpretation. For example, the Creed said that Christ rose from the dead. Opinion asked, how did he arise? what was the nature of his resurrected body? when was this purified and made heavenly? where is he now? when and how will he come again? and what will the resurrection of the dead be like? On these points the opinions gradually diverged widely among countries, schools, and sects. On other points of the creed it was no different…. Indeed, it is a drastic step when opinions (δοξαι) become edicts, decisions, commands (δογµατα). The Church Fathers became as time went on so fond of producing arbitrary dogmas that before they could elevate precepts to that position, they had already elevated ceremonies and customs. Nevertheless, these were distinguished from the preaching of the faith (the κηρυγµατα); (αλλο γαρ δογµα, ĸαι αλλο κηρυγµα “the dogma is

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one thing, the kerygma another”, says Basil); but these Church Fathers feared that the gospel might become too empty a thing (ovoµα ψιλον) if no dogmata were inferred from it, which was rather speedily done, first in practices and later in doctrinal teachings. αρεσκοντα τοις Θεολογοις: “satisfying the theologians”. “the pronouncement of the faith”. dead as John the Baptist when his Head was on the Charger: Matt 14:1–12. ∆ογµα εστι αρεσκει γαρ…: “It is dogma, for it satisfies our theologians, the wisest if not the majority”. CM II Herder Auferstehung semi-demi-quavered modo passerino most The wordplay on the two meanings of doxy and the elaborate multilingual pun in the last few lines hardly bear comment. Is Coleridge’s wit based on his own observation of the lusts of sparrows or is he remembering Sterne’s allusion in A Sentimental Journey to “the learned Bevoriskius”, who was interrupted in his work by the copulation of sparrows on his windowsill; see Laurence Sterne A Sentimental Journey ed Gardner Stout (Berkeley 1967) 228, 350–1. The cancellation of diacritically and substitution of diadoxically as the last word in the entry, constitutes perhaps Coleridge’s most severe criticism of Herder. 5337 F°.84 The entry is one of Coleridge’s clearest statements on the inspiration of the Bible. See 4603, 4793, 5118, 5371 and nn. f34v the necessity of the same Spirit in the Readers of the Scriptures: See e.g. 5240 f26. the Bible is the safe and sufficient Canon: A reflex from the bitter controversy in the Church of England on distributing the Bible with or without the Prayer Book, touched on in CN III 4140 and n. 5338 F°.85 Aλλo µεν τo αλλο ο λογος: “The [spoken] word is one thing, the logos another”; see 5292 and n. the following §§ ph. of…Jacob Behmen: Quoted var from Boehme Works (1764) II 152: O how dead is the present Faith! It stops at the knowledge or the Notion; they suppose that when People know how to speak much of God, of Christ’s merits, sufferings and death for mankind, and comfort themselves therewith, that is the way to eternal life. 9. O no, all that avails nothing, that thou knowest and ticklest thyself with it: True Faith in Christ is quite another thing; it lies not barely in the History, and in the Letter: Letter is not the Word, it is but a leader and director to the Word: the word is living, and hath the Spirit; the right Faith is the right will, which enters into the Living Word. 5339 F°.86 personëity. See 5256 and n. J.Smith’s Select Discourses, p. 463: John Smith Chap III “A Christians Conflicts and Conquests”: Select Discourses (1660); see CN II 2164–2166 and nn. Coleridge’s annotated copy is in HUL. The passage reads:

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When we say, The Devil is continually busy with us, I mean not onely some Apostate spirit as one particular Being, but that spirit of Apostasy which is lodged in all mens natures; and this may seem particularly to be aimed at in this place, if we observe the context: as the Scripture speaks of Christ not onely as a Particular person, but as a Divine Principle in holy Souls. Indeed the Devil is not onely the name of one particular thing, but a nature: He is not so much one particular Being designed to torment Wicked men in the world to come, as a hellish and diabolical nature seated in the minds of men. He is not onely one Apostate Spirit fallen down from Heaven out of the lap of Blessedness; but also a Spirit of Apostasy, a degenerate and depraved nature. Spinoza with the necessitarian Predestinators: See 5133 and n. f36 walk humbly before the Lord my God: Micah 6:8 var. I.e., f.36v, below. Gen 2:17 and 3:22. Tree of Life…Tree of “with spattering noise…soot and cinder filled: Milton Paradise Lost Bk 10 lines 567, 569–70; evidently quoted from memory. I.e., f36, above. f36v the bold language of the Beloved Apostle: I John 1:10. See also John 13:23 and 21:7, 20, 24. the Light of Reason: I.e., the human Reason as the finite echo of the infinite I Am, in Chap XIII BL (CC) I 304, explained more fully in F°. 164 to appear in CN V. an Eternal I am: see 4523, 4671 and nn. Θεος: “God”. Holy Spirit…was by the Fathers named See 4870 and n; on its proceeding from the Father and from the Son see 4907, 5078 and nn. τo Aγαθον: “the Good” [neuter]. ο Λογος: “the Word”. “the Wisdom”. ο Aγαθος: “the Good” [masc.]. ο Aληθης: “the True.”; see 4870 and n. 5340 26.3 These mere jottings in Greek letters and single words on the paste-down inside the front cover are intelligible in connexion with the Greek grammar material in 5135. 5341 26.99 abducent & adducent: G.R.Treviranus, whose Biol-ogie oder Philosophie der lebenden Natur fur “N aturforscher und Aerzte” (Göttingen 1818) V Coleridge was reading, appears to have stimulated the coinage of these terms (it seems desirable to quote the German here V 344–5): Es findet also in den Nerven eine doppelte Thätigkeit statt: eine, wodurch Eindrücke von innen nach den äussern Theilen geleitet werden, und eine

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andere, wodurch die Fortpflanzung äusserer Eindrücke zum Sensorium geschieht. Tr: Thus a double activity takes place in the nerves, one through which impressions are conveyed from within to the outer parts and another which conveys external impressions to the sensorium. On the next page Treviranus says that the transmission of the will to the muscles (“die Fortpflanzung der Willensreitze zu den Muskeln”) and the carrying over of outer impressions to the brain require different sets of nerves, cutaneous and marrow. He argued that Nerυes are instrumental to the Will. Coleridge was reading his Biologie in April 1824. He had earlier met his brother L.C.Treviranus in London and discussed animal magnetism. See CL V 349, 351. the membrana botruoeides of the Eye: I.e. the uvea, the middle one of three membranes enclosing the eye. Coleridge first wrote it in English, Grape-cluster skin, and then gave it its Greco-Latin equivalent. f131v Stahl would have cut the knot…: Georg Ernst Stahl (1660–1734), the wellknown physician and chemist, to whom Treviranus referred. An article in Phil Mag, which Coleridge probably read (5168 and n), explains the curt reference here: “A physiological system long in vogue, I mean that of Stahl, which made the soul the author of all the motions of the body, not only of those which we perceive and will, but even of those of which we have no consciousness.” Article by M.G. Cuvier on “M.Flourens and the Nervous System”, in Phil Mag (28 Feb 1823) LXI 115. f132 ανδροσπερµα…θηλυσπερµα specificum: “generic male seed into specific female seed”. Fontana…Martin…: Coleridge was summarizing Treviranus V 350: Tr: Some men are said to have been able to control the movements of their heart, digestive system and other organs which are otherwise quite out of reach of the will. MARTINw has collected examples of men who were able to transpose themselves by act of will into a kind of illusory death. In two of his last letters, FONTANA assures his readers that long practice has enabled him to submit the movements of the pupils of his eyes, his heart, his ears to his will. The footnote reference to Martin is to the Abhandlungen der Schwedischen Academie (1777) 11–12. Ganglia Trev[iranus] Biol[ogie] V 358–61: Treviranus in Bk 8 Sec 2 of his Biologie was discussing the nervous system, and in particular, in the pages Coleridge cites, the functioning of nerve impresses through the Ganglia (“Unterbrechung des Fortgangs der Nerveneindrücke durch die Ganglia”) 348–62. Haase [Coleridge wrote Hasse] is quoted on 357–8: Tr: J.JOHNSTONE was the originator of this view that the ganglia have the property of suspending the continuation of stimuli deriving from the will…. More important were O.Haase’s objections that all the spinal nerves, some of which after all lead to the intercostal muscles, that is to

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organs controlled by the will, form ganglia; whereas the stomach, on which the will has no influence, receives branches from the wandering pair which have no ganglia. G[anglia] necessary to intercept the effluences of the will: This was Johnstone’s view, as recorded above; Haase and Prochaska raised objections on physiological grounds to which Treviranus then answered (v 360), as Coleridge says, that certain nerves may do this as well without the ganglia. f131v Vis Vitæ organifica: “organific life-force”. f131 Vis υitæ uterinœ Matris: “the mother’s utrine life-force.” 5342 26.100 In pencil, following the first footnote to 5341. our Humian Psychology: Cf Coleridge’s attacks on Hume in CN III 3724, 3992 and nn. Daltonian chemistry provided an analogy by presenting elements in separation rather than in dynamic relations, so that camphor, e.g., would simply be an aggregate of disparate atoms. Coleridge’s intention is not entirely clear. His chemistry books are not unanimous about the composition of camphor; carbon and hydrogen were universally recognized as constituents, but oxygen was not recognized e.g. by Thomson. Does Coleridge mean that the contemporary psychology of the sort influenced by David Hume, identified only the cardinal points in human beings (corresponding to Carbon, Nitrogen, and Oxygen [CN III 4420] without taking into account the possibility of the modifying directions or powers, and the existence of intermediates, like e.g. chlorine or iodine in chemistry? Dynamic chemistry would offer an alternative through the relationships of chemical elements to powers. See below 5443 and n. Coleridge demanded a similarly unifying dynamic psychology. 5343 26.101 Perhaps the only example in the notebooks of Coleridge in precisely this tutorial rôle using a dialogue method. Three fragments of grammar (BM MS Egerton 2800 ff175–7, 179–80), are also cast in this form. So is also an Italian grammar prepared for Sara and her mother. VCL S MS F2.21 and BT 19. For whom, if for a particular child, the lesson on the meaning and logic of abstraction was prepared is not clear without a definite date; but see above 5254 and n. 5344 F°.87 Good Friday: I.e. 24 March 1826. kērugma: Transliterated Greek;“preaching/teachings”or,as Coleridge in 5336 translates it, “Rule or Canon of Faith.” popular Opinions of the Jews: See e.g. 5372 and n. My Spirit shall be always with you: John 14:16. 5345 F°.88 Easter Monday: I.e. 27 March 1826. Willkühr: “free will”, as Coleridge translates it. faces of the waters: Gen 1:2; the Hebrew word rendered “face” is a plural, poneem, “faces”; see CN III 4418 f13v n. 5346 F°.89 the Essay or Dialogue on the Church: C&S? If so Coleridge changed his mind about his conclusion, possibly after the repeal of the Test and Corporation Acts in Apr 1828; see C&S (CC) 88 and n I. p. 84, 85 of the Answer to…Dr Ammon: Friedrich D.E.Schleiermacher An Herrn Hofprediger D.Ammon über seine Prüfung der Harmischen Säze (Berlin 1818). The passage reads:

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Tr: The Reformation began simultaneously on very different points and under very different circumstances. Thus, even though it went forward everywhere in the same spirit and was built up on the same premises, it would have been a miracle if it had manifested itself everywhere in the same doctrines and ceremonies. The more of these effective points there might have been, the easier it could have been for the improvement of the entire church to have taken place. But since this did not take place, and division followed, it was only natural that the new edifice fell away from a unity. Even the same principle split here and there, in which there was a wild, irregular spirit, with one manifestation swiftly passing even as it destroyed others, and in this fanatic, unrefined spirit there arose, instead of truth, caricatures and errors. But even though the various forms of the good and the true were bent to this or that sect and were hindered because of their similarity to the misbegotten and the caricature, they were themselves completely recognizable among them. The effort to unify has never ceased, but has been hindered from its full effectiveness by this maintenance of independence. If there were no fanatics, no Anabaptists, no congregationalists, Luther would not have rebuked his followers among the Swiss as sacramentaries. T’Aγαθον…H αληθεια…H “the Good…the truth… the Wisdom”; see above 5339 and n. 5347 F°.90 “To hold the mystery of Faith in a pure Conscience”: I Tim 3:9. Coleridge is following Friedrich Schleiermacher Ueber den sogenannten ersten Brief des Paulos an den Timotheos (Berlin 1807) 100. Schleiermacher has (“to hold”) for NT “holding”). Coleridge’s annotated copy is in the BM. απαξ λεγοµενων: “expressions used only once”. I agree with Schl. in rejecting Theodoret’s…: Schleiermacher Timotheos 100–1: Tr: The expression [“in pure conscience”] verse 9, is also to be found only in 2 Tim 1:13; but this [“to serve God in a pure conscience”], is as readily understandable there as τo µνστήριον [“to hold the mystery of the faith in a pure conscience”] is difficult here. You will be as little satisfied as I with THEODORET’s [“instead of confirming faith by their deeds”] the [“good deeds”] is far from this and there may well be no equivalent example of [“to hold in something”] in this sense. James C.I. υ. 25…: James 1:25; “But whoso looketh into the perfect law of liberty”; a phrase much quoted by Coleridge; see CN in 3743, 4065, also AR 16, 296. Zωη ψυχικη: “animal life”; see 4935 and n; also CM I 175.

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5348 F°.91 Eις Eδουαρδον: “To Edward”; Edward Coleridge. Coleridge frequently shared his theological views with this favourite nephew. There is a heavily annotated copy of AR presented to EC in PML. See among many letters to him, those of 8 Feb and 8 Mar 1826, CL VI 554–67, 568–71. On Marriage cf 5097; there is a short work entitled Marriage, printed by T.J.Wise for private circulation (1919) in the Berg Collection in NYPL; later printed in CL V 152–8 as “To an Unknown Correspondent.” the Note to p. 55 of “Aids to Reflection”: AR 55–6n: It might be a means of preventing many unhappy Marriages if the youth of both sexes had it early impressed on their minds, that Marriage contracted between Christians is a true and perfect Symbol or Mystery; that is, the actualizing Faith being supposed to exist in the Receivers, it is an outward Sign co-essential with that which it signifies, or a living Part of that, the whole of which it represents. Marriage, therefore, in the Christian sense (Ephesians v. 22–33), as symbolical of the union of the Soul with Christ the Mediator, and with God through Christ, is perfectly a sacramental ordinance, and not retained by the Reformed Churches as one of THE Sacraments, for two reasons; first, that the Sign is not distinctive of the Church of Christ, and the ordinance not peculiar nor owing its origin to the Gospel Dispensation; secondly, it is not of universal obligation, not a means of Grace enjoined on all Christians. In other and plainer words, Marriage does not contain in itself an open profession of Christ, and it is not a Sacrament of the Church, but only of certain Individual Members of the Church. It is evident, however, that neither of these Reasons affect or diminish the religious nature and dedicative force of the marriage Vow, or detract from the solemnity of the Apostolic Declaration: THIS IS A GREAT MYSTERY. The interest, which the State has in the appropriation of one Woman to one Man, and the civil obligations therefrom resulting, form an altogether distinct consideration. a Symbol or Mystery: See 4831 f58, 5097 and nn. Concubitus: “sexual intercourse”. Dimidia in totum concurrunt: “Halves run together into a whole”. See p. 55: Of AR 55–6: Can any thing manly, I say, proceed from those, who for Law and Light would substitute shapeless feelings, sentiments, impulses, which as far as they differ from the vital workings in the brute animals, owe the difference to their former connexion with the proper Virtues of Humanity; as Dendrites derive the outlines, that constitute their value above other clay stones, from the casual neighborhood and pressure of the Plants, the names of which they assume! Remember, that Love itself in its highest earthly Bearing, as the ground of the Marriage union, becomes Love by an inward FIAT of the Will, by a completing and sealing Act of Moral Election, and lays claim to permanence only under the form of DUTY.

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f38 Substantiative Act: Cf 4679 and n. signum commemorans: “commemorating sign”. Zwinglian Sacramentaries: See 5161, 5126 and nn. Calvin’s exposition: John Calvin Bk IV Chap 17 “Of the Holy Supper of Christ”: The Institution of Christian Religion tr Thomas Norton (1611) 670–704 argued that just as the bread and wine nourish the physical body, their symbolism of Christ’s body and blood nourish the soul. The work was listed in Green SC but not shown as Coleridge’s. The Institutio christianae religionis (Geneva 1569) was listed in Wordsworth LC as having the autographs of WW and Coleridge, but is unlocated. he would be with them…always: Matt 28:20, John 14:16; see above 5344. 5349 F°.92 The two plays of John Marston appear, in the order in which Coleridge quoted them, in Old English Plays (6 vols 1814) What You Will II 195–290, Parasitaster II 291–405; Chapman’s Bussy D’Ambois in III 222–342. The first quotation from Marston’s What You Will is from III i (II 247) Lampatho speaking; Coleridge indicated the lines by his capital letters. In Act V i Marston’s Quadratus says to the Duke of Venice, “I will do that which few of thy subjects do—love thee; but I will never do that, which all thy subjects do, flatter thee; thy humour’s real, good, a comedy” (II 285). Earlier in Act IV i, there was some play on shuttlecock, in which Meleta says, “if he [a servant] fly well and have good feathers, I play with him till he be down, and then my maid serves him to me again; if a slug and weak wing’d, if he be down, there let him lie.” II 263. The remainder of this paragraph seems to be Coleridge’s. Jan Steen & Wilkie: Jan Steen, Dutch (c 1626–79), and Sir David Wilkie, English (1785–1841), were two painters acclaimed for their treatment of human scenes. In The Parasitaster; or The Fawn I ii Marston wrote (II 311):

We have been a philosopher, and spoke With much applause; but now age makes us wise, And draws our eyes to search the heart of things, And leave vain seemings… For which, if any, poetic purpose did Coleridge make his alterations? Or was it a personal reflection? By him, by whom we are!: The last speech of Hercules in I ii (316–17): with some omissions and alterations. The lines

Dear sleep and lust, I thank you; but for you, Mortal, till now I scarce had known myself, were omitted before Thou grateful Drug (Marston reads “Thou grateful poison”). Coleridge substitutes so it grow for Marston’s “so’t grown”, Realm for Marston’s “Kingham”, born beneath for “born under”, after which cf with Coleridge’s version

Where what is honest you may freely think, Speak what you think,

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and write what you do speak, Not bound to servile soothings. In the first speech of Chapman’s Bussy D’Ambois: In the Old English Plays III 235–6, it seems unnecessary to quote the long speech full of tumid pastiness. What is of some interest is that Coleridge not only selects the choice image but does not allow the moral didactic use of it. Chapman wrote:

And as great seamen, using all their wealth And skills in Neptune’s deep invisible paths, In tall ships richly built and ribb’d with brass, To put a girdle round about the world, When they have don it, (coming near their haven) Are fain to give a warning piece, and call A poor stayed fisherman, that never past His country’s sight, to waft and guide them in: So when we wander furthest through the waves We must to virtue for her guide resort, Or we shall shipwreck in our safest port. Coleridge had made a similar observation in Malta, of proud ships “forced to turn about and beat round in the Quarantine Harbor”. CN II 2313. 5350 F°.93 Quoting Psalms 18:31. 5351 F°.94 In this and the four entries following Coleridge was commenting on William Hone The Apocryphal New Testament (1820), of which there were two editions differing in pagination. Coleridge’s annotated copy of the first edition is in the Johns Hopkins University Library, Baltimore. The introductions and translations in the first part of Hone’s book, the apocryphal gospels and epistles, were based mainly on Jeremiah Jones A New and Full Method of Settling the Canonical Authority of the New Testament (2nd ed Oxford 1798); those in the second part, the Apostolic Fathers, were based on William Wake The Genuine Epistles of the Apostolic Fathers (5th ed Oxford 1817). Hone makes a less than adequate acknowledgment to Wake and rarely mentions Jones. Clement’s Ep. to the Corinthians (Archbishop Wake’s Translation): Hone Apocryphal NT [XX] cited William Wake, Lord Bishop of Lincoln, as the translator of the epistles of Clement and Barnabas; Ignatius to the Ephesians, Magnesians, Romans, Philadelphians, Smyrnaeans, and Polycarp; Polycarp to the Philippians; and the Shepherd of Hermas I, II, and III. (Wake became Archbishop of Canterbury.) grievous faults into which he had been hurried by his Illiterateness: A review of Hone’s work in QR (XXV July 1821) 347–65, by Coleridge’s friend Hugh J.Rose, attacked it for trying to “show that the most silly and drivelling forgeries can be supported by the same evidence which we use to establish the authority of our Scripture”, and for his ignorance, incompetence, disingenuity, and inaccuracy. Another review was equally abusive (QR XXX Jan 1824), calling the work a “monstrous compound of ignorance, sophistry, and falsehood hurried together at a watering place, at the last moment, and remote from all books”. Coleridge refers to one or both of these reviews below, f39v, f40. Cf on poor Hone 4986n.

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to prefix an accurate account to each of the Books: There are brief introductions to the books in Hone Apocryphal NT, which Coleridge described as blundering and ignorant. See CM I Bible NT Apocrypha §2, § 3. first 8 in the collection: Hone Apocryphal NT 1–90; Coleridge evidently refers to all the false gospels and epistles. They are listed in CM I under Bible NT Apocrypha. “the spurious”. f39v the Book of Enoch in the Royal Library at Paris: This is now known as the Ethiopian Book of Enoch or I Enoch. Eichhorn ABbLitt X 533–35 gave a report of A.I. Silvestre de Sacy’s “Notice du livre d’Enoch”, published in the Magasin encyclopédique in 1800, which described how the traveller James Bruce brought back from Abyssinia three copies of the Book of Enoch in 1773 and deposited one of these in the then Royal Library in Paris. The article does not mention the fact that the Paris MS was a copy of the one Bruce gave to the Bodleian on his arrival in England in 1774. The first English translation was by Richard Laurence, Archbishop of Cashel, in 1821. Manichean Gospel of Nicodemus: Hone Apocryphal NT 44–71, which describes Jesus’ trial, crucifixion, and harrowing of hell; Manichean is Coleridge’s descriptive term because of the emphasis on the contest between Christ and the devil. The Double person: Satan and Beelzebub, who in Nicodemus 15 and 16 hold a debate as they see Christ approaching hell. Satan is called “the prince and captain of death” (15:1) and Beelzebub is the “prince of hell” (18:1). Satan, in its etymon, Circuitor: Satan, in Hebrew shoton, “adversary/ hinderer”; he wandered through heaven and earth tempting God and man; see e.g. I Chron 21:1, Job 1:7 and 2:2. Hence the derivation favoured by C. seeking whom to devour: I Pet 5:8; see 4998 f13 and n; cf TT May 29, 1830. the Last Enemy of St Paul: I Cor 15:26. adopted by the Great Poet: I.e. Milton in Paradise Lost II passim. Almost worthy of the Curse of Kehama: RS’s poem concludes with Kehama’s entry into Padalon (Hell) by eight gates simultaneously. coincidence with the Arab. Nights Enter. in the Story of the Mule: The Story of the Mule is not in the Gospel of Nicodemus but in The First [i.e. The Arabic] Gospel of the Infancy of Jesus Christ 7:5–35, Hone Apocryphal NT 27–9. The story tells of a young man, bewitched into the form of a mule by a jealous woman, who comes to Mary, the mother of Jesus, to be restored to his previous handsome form for the sake of his two sisters. Mary puts the infant Jesus on the mule’s back, and after the miraculous restoration the man is married to one of the servant girls in Mary’s household. “The Story of the Enchanted Horse” Arabian Nights Entertainments (4 vols 1778) IV 182–214 (see CN III 4315n) is, however, of a Persian prince who in a series of adventures in Persia and India eventually recovers his princess by means of a magic artificial horse brought to his father’s court by an Indian who turns out to be a trickster and is eventually beheaded. sat nugis—ducant in seria: “enough of trifles, let them lead me on to serious matters”; Horace Ars poetica 451 var. II Clem. C. XVI. υ. 18: A slip for I Clement 17:18; see below f40; Hone Apocryphal NT 109; the text reads: By him would God have us to taste the knowledge of immortality; 5who being the brightness of his glory, is by so much greater than the angels, as

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he has by inheritance obtained a more excellent name than they…. 5Heb. i. 3. 4”. The reference to Heb 1:3–4 is by the translator, as Coleridge’s Good Bishop indicates. a pious Socinian: See CN III 3581 and n. de scholâ Priestleio-Belshamensi: “of the school of Priestley and Belsham”; see 4915 and n. my opinion…of the Trinity…: See e.g. 5248, 5297 and nn. See Chapt. XXIII. 1.2. and 4 υ: I.e. the conclusion of I Clement; Hone Apocryphal NT 117: Now God, the inspector of all things, the Father of Spirits, and the Lord of all flesh, who hath chosen our Lord Jesus Christ, and us by him, to be his peculiar people; Grant to every soul of man that calleth upon his glorious and holy name, faith, fear, peace, long-suffering, patience, temperance, holiness, and sobriety, unto all well-pleasing to his sight; through our High Priest and Protector Jesus Christ, by whom be glory and majesty, and power and honour, unto him now and for ever more, Amen… The grace of our Lord Jesus Christ be with you, and with all that are any where called by God through him: To whom be honour and glory, and might and majesty, and eternal dominion, by Christ Jesus, from everlasting to everlasting, Amen. fabrication of the Second: Hone’s prefatory note to 2 Clement (117) quotes Archbishop Wake as stating that this epistle was “not of so great reputation among the primitive Fathers as the first”. It was and is usually thought not to be by Clement. Homoiousian & Samosatene Heretics: See CN III 3964 and n. Trimestrian Critics: Critics in QR; see above f39n. Cf Coleridge’s small regard for them in e.g. 5240. Odium Theologicum: “theological hatred” (among rivals). Christians…during the first 5 Centuries…sending forth of Books under false Names: Hone Apocryphal NT 45, in the prefatory note to the Gospel of Nicodemus or Acts of Pilate, quoted Jeremiah Jones on the practice of the early Christians of forging books in order to meet attacks and to counter spurious works by pagans, and for less plausible reasons as well. f40 secundum regulam fidei: “according to the rule of faith”. Orphics: The poems that went under the name of Orpheus had been edited by J.G.J.Hermann (Leipzig 1805) and the Hymns had been translated by Thomas Taylor (1787) and (1824). One important fragment was preserved as quoted by Aristobulus (see 5207 and n), but most of these and the fragmentary Theogony are probably as late as Neoplatonic times. Pythagorics: Notably the “Golden Verses”, to be found in English in T.Stanley History of Philosophy (1701) 419. See also 5207 and 5232 and nn. Sibylline Prophecies: The Sibylline Oracles enjoyed a great prestige in the GraecoRoman world, and were added to by Jewish writers in Alexandria in the 2nd century B.C.; still later they were added to by Christian writers, until an extensive sibylline

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literature developed. The Sibylline Oracles now extant are a collection mainly of prophecies, to a great extent written by Jewish writers from c 200 B.C. onward and by Christians from c A.D. 100 onward. Hermetics: The Greek and Latin writings attributed to Hermes Trismegistus, the Egyptian god, Thoth, in the first three centuries A.D. were fusions of Platonic, Pythagorean, and Oriental ideas used to further Gnostic beliefs. They aimed at the deification of man through the knowledge of God. See The Friend (CC) I 116–7 and 416; CL I 260, CN III 3276n. an epistle which is little more than a Cento from the…Canon: I.e. 2 Clement, which quotes extensively from the NT. another so characteristically barren in all clear references to the…N.T.: I Clement. single evident exception: The apparent reference in I Clement 17:18 to Heb 1:3–4; see above f39v. Trimestrian High-parson: I.e. the “Quarterly” i.e. QR High Church parson. Does the remark convey Coleridge’s distaste for QR reviewers in general or does it refer more specifically, with or without knowledge of the authorship, to the review in the issue for July 1821 by Hugh J. Rose referred to above at f39n? 5352 F°.95 Barnabas: The introduction was from Jones; the translation was Wake’s; see above 5351n. first four Chapters: Hone Apocryphal NT 122–7; the chapters summarize OT ordinances abolished in Christianity, Daniel’s prophecies of Christ, and other OT prophecies that Christ would suffer. Hone’s blindly compiled preface: Apocryphal NT 122: Barnabas was a companion and fellow preacher with Paul. This Epistle lays a greater claim to canonical authority than most others. It has been cited by Clemens Alexandrinus, Origen, Eusebius, and Jerome, and many ancient Fathers. Cotelerius affirms that Origen and Jerome esteemed it genuine and canonical; but Cotelerius himself did not believe it to be either one or the other; on the contrary, he supposes it was written for the benefit of the Ebionites, (the christianized Jews), who were tenacious of rites and ceremonies. Hone continues his hurried compilation of miscellaneous authorities (again taken from Jeremiah Jones), who either accepted or rejected the authenticity and value of Barnabas. Cf Coleridge’s two notes on this same passage in CM I under Bible NT Apocrypha cited above in 535 1n. Barnabas having quarreled with Paul: Acts 15:36–41; Gal 2:12–14. Part of the disagreement seems to have been because Barnabas was “carried away” with Peter’s “dissimulation” in observing Jewish rites; cf 5322 f28 and n. Cotolerius’s Judicium de epist. St Barnabae: Coleridge’s misspelling of the name is clear in the text. Johannes Baptista Cotelerius SS. Patrum qui temporibus Apostolicis floruerunt: Barnabae, Clementis, Hermae, Ignatii, Polycarpi ed J.Clericus i.e. Jean Le Clerc (2 vols Antwerp 1698) I 5–8. This collection, but not the Judicium, is referred to by Hone and by Eichhorn NT III 470 for Barnabas, but the source of Coleridge’s reference here to the Judicium de Epistola S.Barnabae has not been traced. tradition…which makes Mark founder & first Bishop of Alexandria: Eichhorn NT I 549–50 mentioned the tradition, citing Eusebius, Chrysostom, Epiphanius, and Jerome as sources.

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Ep. to the Hebrews…attributed to Barnabas: Eichhorn NT III 466—73 summarized and rebutted the theory, citing Tertullian and Jerome as holding the view. the wide word, inspiration: See above 5337. f40v its testimony to the pre-existence of Christ: E.g. Barnabas 4:7: “For this cause the Lord was content to suffer for our souls, although he be the Lord of the whole earth; to whom God said before the beginning of the world, Let us make man after our own image and likeness.” 5353 F°. 96 5th and 6th Chapters of Barnabas: Hone Apocryphal NT 147–50; the chapters describe the OT prophecies and rites that were predictive of Christ as scapegoat; see above 5269, 5270 and nn. et magis et alio genere ac Epist. ad Hebraeos: “both more and in another kind than the Epistle to the Hebrews?” Eichhorn NT III 442–53 described the philo-judaic, Alexandrine quality of Hebrews. diverso genere: “in a different kind”. not penmen but pens man-shaped: Cf above 5337 and n. 5354 F°.97 8th Chapter υ. 10–14: I.e. of Barnabas; Hone Apocryphal NT 131–2: Understand, therefore, children, these things more fully, that Abraham, who was the first in the Spirit to Jesus, circumcised, having received the mystery of three letters. For the Scripture says that Abraham circumcised three hundred and eighteen men of his house. But what therefore was the mystery that was made known to him? Mark, first the eighteen, and next the three hundred. For the numerical letters of ten and eight are I H. And these denote Jesus. And because the cross was that by which we were to find grace; therefore he adds, three hundred; the note of which is T (the figure of the cross). Wherefore by two letters, he signified Jesus, and by the third his cross. He who has put the engrafted gift of his doctrine within us, knows, that I never taught to anyone a more certain truth: but I trust that ye are worthy of it. not outbreathed from the Holy Ghost: See 5118, 5228 and nn. innocent infirmities…a mistaken Theory of Inspiration that would demand their exclusion: See 5371 and n. f41 litem lite resolvens: “solving puzzle by puzzle”; Horace Satires II 3 103; tr H.Rushton Fairclough (LCL 1926). Fame and Reputation: See CN II 3197, III 3291, 3671. Tombs to the Prophets whom their Fathers had stoned to death: An allusion to Matt 23:37 and Luke 13:34. f41v “report/saying”; cf 483 1 f57 and CN III 3671 and nn. FATUM est: “it has been said” or “it is fate”; cf C&S (CC) 97n. “the pronouncement of wise men of past and present”. ταις, ηγουν, δοξαις των πολλων: “to the opinions, that is, of the many”.

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κενοδοξια: “empty opinion”; (AV) “vainglory” in Phil 2:3. Quod ille putat, hic reputat: “what that man thinks, this man thinks again”. Cf CL VI 541, and again, 4831 f57 and n. Justice Shallow…Master Slender and his two serving Men Simple and Davy!: Justice Shallow is echoed by Slender in The Merry Wives of Wind-sor I i, but Slender there has only one serving man, Simple. Davy appears in 2 Henry IV v as servant not to Slender but to Justice Shallow. Does the exclamation mark suggest what Coleridge called “a Gnostic Whisper” (CN III 4243 about WW) that just possibly another Davy was glanced at? Humphry Davy was very often in Coleridge’s mind in the context of fame and reputation. See e.g. CN II 1855, CN III 4221 and nn. 5355 F°.98 Ep. of Barn…was held authentic…: As implied in Hone’s prefatory note (Apocryphal NT 122), quoted above in 5352 f40n. the Ep. to the Hebrews: See above 5353 and n. Eichhorn NT III 510–26 traced the history of opinion regarding the Pauline authorship and canonicity of the Epistle to the Hebrews. 5356 23.60 AP 304. Written below 4936 on a page on which a diagram, now unintelligible, sprawled across about an inch of space in mid-page. The entry was written above and below this, apparently to avoid the diagram. Flower-Glass Sprays of white Blossoms: I.e. the glass vase holding the flowers. Coleridge was aware of flowers and flower arrangement; see also CN II 2349, 2564, 2757, to give but a few instances; also 5433. 5357 F°.99 Coleridge was reading an article by Faraday “On pure caoutchouc and the substances by which it is accompanied in the state of sap or juice”: QJSLA (April 1826) XXI and refers specifically to p 23: The combustibility of caoutchouc is very well known. When the pure substance is heated in a tube, it is resolved into substances more or less volatile, with the deposition of only a small trace of charcoal; at a higher temperature it is resolved into charcoal and compounds of carbon and hydrogen; it yields no ammonia by destructive distillation, nor any compounds of oxygen, and my experiments agree with those of Dr. Ure, in indicating carbon and hydrogen as its only elements. I have not, however, been able to verify his proportions, which are 90 carbon, 9.11 hydrogen, or by theory nearly 3 proportionals of carbon to 2 of hydrogen, and have never obtained quite so much as 7 carbon to I hydrogen by weight. The mean of my experiments, gives, Carbon .

6.812

) )

Hydrogen

1.000

)

( or

8 proportionals nearly

( (

7

Caoutchouck is a liquid rubber that solidifies on contact with air; its physical state is determined, for Coleridge, by the predominance of hydrogen over carbon, i.e. of fluidity and dilation over fixity. Cyanic gas, however, is a compound of carbon and nitrogen under the predominance of nitrogen, the principle of repulsion. The difference between the gas and the liquid is thus explained. The predominance of hydrogen in caoutchouck

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accounts for its ready combustibility, since hydrogen is, i.a., the principle of combustibility, and the polar opposite of oxygen, chief supporter of combustion. Caoutchouck yields a kind of rubber, an elastic solid, a manifestation of powers, important for Coleridge. See 4555 for the chemical terms, and for the concept of predominance, (which is not explicit here in 5357, but necessary for its exegesis), and TL 56–7. This entry like many in N 27 is directly connected with Coleridge's critical reading of the Naturphilosophen, and notably of Steffens; see again esp 4555 and n. forma primaria fluiditatis: “the primary form of fluidity”. per potentiam ad extra: “potentially outwards/by outward force”. Light on Elasticity: A pun; see CN III 4435 which tentatively discusses elasticity in a chemical context, and goes on to refer to Elasticity by accumulation so as to burst out again into Light—=Flame, Light & Heat mixed together. This is a very fair description of the explosion of fulmi-nates, which do all contain carbon and nitrogen, although not as cyanic gas [cyanogen]. CN III 443 5 goes on to ask “But how comes resistance to diminish Elasticity?” Carbon, as attraction and fixity (4555), can do this. Hydr. is fluidiform: Its combustion forms water. Nitrogen aeriform: Its combustion forms gases. 5358 F°. 100 Widow Cootes’ Lane: A footpath in 1826, later Bromwich Walk, and later still, to the indignation of Highgaters, closed to the public by the Baroness BurdettCoutts. It led from South Grove to Holly Lodge, occupied in Coleridge’s time by Harriet Mellon Coutts, formerly an actress, widow of Thomas Coutts the banker. In 1827 she married William Aubrey de Vere, 9th duke of St Albans. It was, in 1949, and perhaps still is, a place to hear nightingales. In mid-April 1822 Coleridge was “daily expecting them”: CL V 225. And see 5147 and n. Rivalry as to hearing the first one no doubt has a long tradition. 5359 F°.101 Mrs G.Frere: George Frere, brother of J.Hookham Frere; he lived in Hampstead from 1817 to 1830, not an Eton man. Possibly the subject of Coleridge’s conversation with her was connected with Henry Gillman; see 5254, and 5424 and n. Manlike in Childhood, Child-like in Manhood: Is he thinking of himself? On the first phrase, see him describing his childhood bravery in CL I 312; on the second see The Friend (CC) I 109–10 (II 73). ejusdem generis: “of the same kind”. the West-India Planters: Coleridge was hearing eye-witness accounts from HNC about this time; see 4938, 5402 and nn. Lust…akin to Rage: See CN I 979 and n. the Colonel Berkeleys: Col William Fitzhardinge Berkeley was notoriously the eldest illegitimate profligate son of a notorious father, Lord Berkeley, friend of the Prince Regent. When the latter died, Col Berkeley claimed a seat in the House of Lords, a claim rejected amid loud publicity with much dirty family linen washed in public. The Times announced (8 March 1825) that when Col Berkeley’s Annual Hunt Ball was held at Cheltenham, “One hundred ladies are said to have refused tickets”. Berkeley assaulted with his riding whip the editor of one paper who published this tidbit. He was also involved in a legal case and charged with the seduction of the actress Miss Foote, on whom he took revenge when she left him.

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5360 F°.102 On this entry and the next see Coburn SC Imagination 17–19; see also on dreams CN III 4410 and n. Mentioned very early; see e.g. a letter of 8 Feb 1794: CL I 63, and CN I 848, 1649, 1726. Aqua Fortis: Nitric acid. The reaction of the powerful acid with magnesia the alkali as sparring partner provides one small-hours-of-themorning simile for the ferment in the digestive tract, the 18th-century mill for beating chocolate to a frothy Waterspout another. It is worth noticing how often Coleridge’s wit arises out of his miseries. I shall imitate my dear Father. The sudden death of his father, John Coleridge, when Coleridge was nine years old, has frequently been recognized as a highly traumatic experience; he described it in a letter to Poole: CL I 355. my Scotch Tour: The memoranda are in CN I 1424–1499. Here lies poor Col: PW II 970 var, with a note recording that it was sent in a letter to Tom Wedgwood 16 Sept 1803 and first published by Joseph Cottle in his Reminiscences (1848). De Cælo et de Inferno…: Coleridge’s earliest reference to this work of Swedenborg appears to be in CN I 330 (II); I); CN III 3474 and 3476 indicate his continuing interest, and also 5380 below. The first few lines of the passage referred to here were quoted in a letter of Sept 1826 (?) to SC:CL VI 615–16 where part of this entry is quoted (var) in a fn. He cited § 299 (Coleridge’s phrases are here italicized): Tr: It has been granted me to know the origin of man’s anxiety, grief, and the interior sadness which is called melancholy. There are spirits who are not yet in conjunction with hell, because they are still in their first state,…These spirits love things undigested and corrupt, such as putrefying food in the stomach. Therefore they are present where such things are in man, because these are delightful to them, and they talk there with one another from their own evil affection…. These spirits appear near the stomach, some to the left, some to the right, some beneath, and some above. They also appear to be near or distant, and are thus variously present, according to the affections in which they are. That anxiety of mind is thus produced I have been permitted to know and to be assured of from much experience: for I have seen them, heard them, and felt anxieties arising from them, and spoken with them; they have been driven away and the anxiety ceased; they have returned and the anxiety returned, and I have perceived increase or decrease according to their approach or removal. From this it was evident to me why it is that some who do not know what conscience is—because they have none themselves—ascribe its pangs to the stomach. Tr J.R.Rendell, I. Tansley and J.S.Bogg for the Swedenborg Society (1937) Cf 4846 and n. Linguifacture: A Coleridgian nonce-word. Miltonic Theory: Referring to Milton’s lines in Paradise Lost IV 799 foll:

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…him there they found Squat like a Toad, close at the eare of Eve; Assaying by his Devilish art to reach The Organs of her Fancie, and with them forge Illusions, as he list, Phantasms and Dreams… they are more or less malicious: In the dreams referred to above; and below in this note, and see Coburn SC Imagination 18–19. f43 David Hartley discussed dreams in his Observations on Man Pt I Chap iii § 5 “Of Imagination, Reveries, and Dreams”: (1791 ed) 383–9. Condillac in Pt I of his Traité de Sensations in Chap v touched on sleep and dreams, and in Pt II Chap IX, and Pt 111 Chap VIII. Erasmus Darwin in Zoonomia (1794–6 2 vols) I § xviii “Of Sleep” (pp 198–219) discussed dreams. the Scotch Metapothecaries: The word metapothecaries Coleridge credited to RS, and in an exuberant letter to him in 1801 makes clear his contrast between that species and metaphysicians. CL II 767–8. See also CN II 2503, CN III 3281; also in this volume a severe attack in 4692/20 above on the Alogist or Metapothecary. From all of these inter alia it is evident that the Scotch Metapothecaries would for Coleridge be e.g. David Hume (5342 and n above), Thomas Reid and Dugald Stewart (5294 and n above), Adam Smith and James Mackintosh (CN III e.g. 3565 and n), in short all mere empiricists whether philosophers, economists or almost any public professional men. In the context of this entry Coleridge might easily be giving the word apothecary a half-punning invidious use too, if he had Dr John Brown in mind, “no Kantian” as Coleridge had said years before. CN I 389, 904 and n. Brown’s Elements of Medicine (see CN I 389, 904 and nn) treated sleep and dreams only slightly and superficially in his Pt II Chap VII as not sufficiently matters of fact for his (unimaginative) medical treatment. See above an important entry on him, 4834 and n, and 5142. the second…we live without consciousness of Breathing: On Coleridge’s sensitivity to breathing and breath see 4689. The 5th…the Dream, noted almost 30 years ago: I.e. CN I 1250 (Oct 1802). “from the Spirits of Darkness”…in one of Jer. Taylor’s fine Prayers: In one of Jeremy Taylor’s prayers for Evening in his A Collection of Offices, or Forms of Prayer. In cases Ordinary and Extraordinary: Taken out of the Scriptures and the ancient Liturgies of several Churches, especially the Greek. Together with a large Preface in Vindication of the Liturgy of the Church of England (2nd ed 1690). Spirits of Darkness: It is of interest that Coleridge should remember a phrase from Jeremy Taylor’s “Office for the Administration of Baptism”, the prayer immediately preceding the naming of the child: “Give thy holy Spirit to this infant that the evil Spirits of darkness may not take thy portion from thee, nor hurt the body, nor deceive the understanding, nor corrupt the will, nor tempt the affections of this infant.” Ibid 138. Coleridge’s early objections to the baptism of children were based on what he took to be superstitious aspects; cf a letter in March 1826 to Lady Beaumont accepting Jeremy Taylor’s interpretation of the rite (CL VI 572) and referring to his own views in AR 331– 2, 354–76. See also above, 5215 f24 and n. In a much smaller hand, this P.S. 6th was written at a different time, possibly crowded in at the foot of f43 after 5360 was already on f42v, i.e. after 28 Nov 1826.

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bodily pleasure becomes Hope, or intense love nullo [for nulla] libidine mixtus: “not mixed with desire”: Coleridge was sometimes less inhibited; cf a later entry: “Mem.—the objectless imageless Passion of HOPE experienced in Dreams. Item: the connection of Hope with Sexual Impulse. For ΛYΣT will hope when Reason would despair.” N59 f6v (CN V). 7th…nisus-analogue: Cf “nisus or sensation of effort”: CL IV 678; see for a special use of nisus, CN III 3744n. 8…desiderio mingendi: “with the desire to pass water”. water-landskip: On the “vast water-landscape” of some of his painful dreams, see CN II 2209 and n. fæcibus accumulatis: “to the accumulation of the fæces”. clairvoyance & inward Light & sight in Dreams: Almost the language of the animal magnetists; see 4545 f46, 4692, 4908 and nn. 10. Fassades of Architecture: E.g. of Piranesi? See 5162 and n; the association of these Fassades with the frustration just mentioned underlines the link with Piranesi’s prison drawings. 11. the occasional sui generis Elysean Sunshine: E.g. of Kubla Khan? 5361 F°.2 On Dreams. p. 80, 81: I.e. 5360 ff42–3 and n. The P.S. may have been added later, when he recorded here the pagereference—which in itself indicates its importance—perhaps for use in some work. 5362 F°. 103 Coleridge wrote marginal notes on Jeremy Taylor’s Dissuasive from Popery in the 1674 folio of his Polemicall Discourses, the 3rd edition. See also 5140 and n. His extracts from them here are part condensation, part verbatim. P. 500: The section “Of Purgatory” begins on p 500. Their Prayers for the dead…referred to the Day of Judgement: Polemical Discourses 501: For though the Fathers prayed for the souls departed that God would shew them mercy; yet it was, that God would shew them mercy in the day of judgement, In that formidible and dreadful day, when there is need of such mercy unto us, saith St. Chrysostom. the sound remark of Alphonso de Castris…: Polemical Discourses 501: Saepissime petuntur illa quae certo sciuntur eventura ut petuntur, & hujus rei plurima sunt testimonia, said Alphonsus à Castro : and so also Medina and Bellarmine acknowledge. The thing is true, they say; but if it were not, yet we find that de facto they do pray Domine Jesu Christe, rex gloriae libera animas Fidelium defunctorum de poenis Inferni et de profundo lacu : libera eos de ore leonis, ne absorbeat eos Tartarus, ne cadant in obscurum. So it is in the Masses pro defunctis… The Latin quotations may be translated: Most often the events prayed for are those that are known to be certain to turn out as the petitioners ask, and there is much evidence for this…. Lord

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Jesus Christ, King of Glory, deliver the souls of the dead Believers from the punishments of Hell and from the deep lake: deliver them from the jaws of the lion, that Tartarus may not suck them down, that they may not fall into darkness. Augustine praying for his exemplary Mother: Polemical Discourses 501–2: St. Austin thought he had reason to pray for pardon and remission for his Mother; for the reasons already expressed, though he never thought his mother was in Purgatory. It was upon consideration of the dangers of every soul that dies in Adam; and yet he affirms that she was even before her death alive unto Christ. And therefore she did not die miserable, nor did she die at all (said her son,)…and when he did pray for her, Credo jam feceris quod te rogo, sed υoluntaria oris mei approba Domine…. “And I now believe that thou hast already done what I ask of thee, but approve, O Lord, these voluntary petitions of my mouth”. Lastly, “the Father made prayers…: Polemical Discourses 502: But 2. The Fathers made prayers for those who by the confession of all sides never were in Purgatory; for the Patriarchs, Apostles, &c and especially for the Blessed Virgin Mary. P. 505. Curious instance…: The passage reads: The Church prayes for all persons that died in the Christian and Catholick Faith. And therefore I wonder how it should drop from Saint Austin’s Pen, Injuriam facit Martyri qui orat pro Martyre…. I remember that when it was ask’d of Pope Innocent by the Archbishop of Lyons, why the Prayer that was in the old Missal for the soul of Pope Leo;…came to be chang’d…Pope Innocent answered him, that who chang’d it or when, he knew not, but he knew how, that is, he knew the reason of it, because the Authority of the Holy Scripture said, he does injury to a Martyr that prayes for a Martyr, the same thing is to be done for the like reason concerning all other Saints. The good man had heard the saying somewhere, but being little us’d to the Bible, he thought it might be there, because it was a pretty saying. P. 507. Had the Papal Church contented itself…: The passage reads: And what he St. Augustine said of this kind of sin, υiz. too much worldliness, with the same Reason he might suppose of others; this he thought possible, but of this he was not sure, and therefore it [Purgatory] was not then an Article of Faith, and though now the Church of Rome had made it so, yet it appears that it was not so from the beginning, but is part of their new fashion’d faith.

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in dormitione Redemptorum: “in the sleep of the Redeemed”, Coleridge’s phrase. Cf below 5377, 5397 and nn. On p 507 foll, Taylor discussed a remedial purgatory in reference to various Fathers. Mr C.Butler: Charles Butler The Book of the Roman Catholic Church (1825) 104: As to the existence of purgatory, for the belief of which the romancatholics have been so often and so harshly reviled,—Do not all, who call themselves “rational protestants”, think with us, that (to use the language of Dr. Johnson), “the generality of mankind are neither so obstinately wicked, as to deserve everlasting punishment; nor so good, as to merit being admitted into the society of the blessed spirits; and that God is, therefore, generously pleased to allow a middle state, where they may be purified by a certain degree of suffering”. With those who profess this doctrine, does not your own opinion accord? Butler took up the cudgels against RS’s Book of the Church; see 5366 and n. in genere generalissimo: “as an extreme generalisation”. Corpus Noumenon: “Noumenal Body”, his almost Roman-Catholic Views: Taylor equivocates on purgatory, or in Coleridge’s view appears to, by showing the inadequacies of St Augustine’s wavering discussion of it. Cf Coleridge’s note on Taylor’s Dissuasive from Popery Pt I 145 in Eng Div I 298. Calvin’s…compared with the Conclusions in Taylor’s Unum Necessarium: See 5370 and n where this is more fully dealt with. 5363 26.86 Coleridge was reading Pepys’s diary for 19 May 1660; the first edition of which (ed Richard, Lord Braybrooke 2 vols 1825) he annotated, but not at this point (I 47–8). It reads: …By waggon to Lausdune, where the 365 children were born. We saw the hill where they say the house stood wherein the children were born. The basins wherein the male and female children were baptized do stand over a large table that hangs upon a wall, with the whole story of the thing in Dutch and Latin, beginning, ‘Margarita Herman Comitissa,’ &c. The thing was done about 200 years ago. The inscription seen by Pepys (undated but thought to be c 1600) is still in the church at Loosduinen, near the Hague. In translation from the Latin it runs: Margaret wife of Herman, Count of Hennenberg, daughter of Floris IV, Count of Holland…this most illustrious Countess, in about her 42nd year,…in 1276, gave birth to 365 children, who were baptized all together in two copper basins by Guy, suffragan of Utrecht, the males were all named John, the girls Elizabeth; they all, with their mother, died on the same day and lie buried in this church at Lausdune. This happened because of a poor woman, who had in her arms twin children, born at one birth. The Countess, surprised at this, said that this could not happen by one man, and turned her away with abuse. The poor woman, disturbed and

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distressed, thereupon wished upon her as a curse, that she would soon bring forth at one birth as many children as there are days in a whole year. This indeed happened, by some astounding means, outside the course of nature, as is briefly set down and related upon this tablet, from the oldest chronicles, both manuscript and printed, as a perpetual record of this occurrence. A photograph of the tablet, with a discussion of the medical condition that contrary to Coleridge’s scepticism could have given rise to the story, appeared in J.Smalbraak Trophoblastic Growths (Amsterdam, New York, London, 1957) 4–7. The story was often told in Dutch and other languages from mediaeval times onwards; see e.g. The Diary of Samuel Pepys ed Latham and Matthews (1970) I 149. Coleridge could have had from Sennertus his reference to the homunculi, about the size of a thumb: Medicina practica: Opera Lib IV Pt ii Sect IV Cap v (4 vols in 2 Lyons 1666) IV 707. On his earlier reading of Sennertus see CN I 879, 1000C and nn; Coleridge’s edition, in doubt there, now is clearly this edition, a copy of which appeared in Green SC 916, described as annotated by Coleridge. The volumes are now lost. somewhere about 1460, Henry VI, Edward I is to be accounted for by Pepys’ “about two hundred years ago,” the dates being: Henry VI 1422–71, Edward I 1272–1307. The date of the trophoblastic birth was 1276. 5364 26.85 The Greek proverbs are both in Stephanus Thesaurus, the second in Erasmus Adagia, but if Coleridge had a source that linked the two it has not been found. Tr: “The people of Oenoe [who diverted] the torrent=the Carpathians [who introduced] the hare.” 5365 26.87 National Debt: Is the meaning that the interest on the National Debt could be met, £20 million, from malt, beer, hops,. etc.? A note made of someone’s conversation? It is of interest in view of 5149, that Taylor later recorded a conversation with Coleridge about the National Debt on which J.S.Mill, who was present, made a profound comment. Answering a criticism that it was a pity Coleridge should talk upon such a subject instead of literary ones, Mill said, as reported (but not directly quoted) by Taylor, that on such subjects, which are for the most part mere matters of calculation, of plus and minus, a man must be either quite right or quite wrong, and if he was wrong on such subjects what he said was good for nothing, whereas he might be more or less wrong in discussing the moral and political relations of society and yet be very instructive, and if you could not agree with him, still he might lead you to take a survey of society from a new point of view, and impress you with many ideas and sentiments which could never have resulted to you from communication with a person whose conclusions were the same as your own. Correspondence of Henry Taylor (ed cit 5149n) 39–40. On Coleridge’s interest see 4874, 5051, 5056, 5265, 5330 and nn. Whether the entry represents some public proposal or Coleridge’s notion of possible taxes is not known.

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5366 26.88 See below 5374 and n. C.Butler’s & Dr Milner’s Apologies: Their “apologies” for various persecutions appear in a number of works; Coleridge was reading some of the controversial literature consequent on RS’s Book of the Church (1824). St Dunstan: (?925−88) Of Glastonbury, was roundly defended against RS’s charges of tyranny over King Edwig and his court, and of violent measures against the clergy in enforcing church discipline, by Charles Butler in his Book of the Roman-Catholic Church in a series of letters addressed to Robert Southey…(1825) Letter VI, a work annotated by Coleridge (see CM I). In Letter XIV Butler offered extenuation for Queen Mary’s persecution of Protestants, especially Cranmer and Latimer; this subject was also dealt with at length in his Historical Memoirs of the English, Irish, and Scottish Catholics, since the Reformation (3rd ed 4 vols 1822) I 263–5, etc, where the persecution of John Huss and his being burnt alive as a heretic was defended on theological and political grounds (I 118–23). Milner’s apology for St Dunstan appears in a pseudonymous work, by a “John Merlin”, Strictures on the Poet Laureate’s “Book of the Church” (1824) 11– 15. Milner defended Dunstan as a restorer of clerical discipline, a learned scholar, and an accomplished statesman. He dismissed RS’s “weightier charges”—e.g. of taking Edwig from his wife by force and enjoining clerical celibacy against the custom of the primitive church—as falsifications of history. He likewise defended Queen Mary the Bloody and her persecutions (Strictures 47–62) by arguing that her motives were to secure peace in the land, that RS had turned her elimination of dangerous criminals into martyrdoms, and that the four years of Mary’s persecution of Protestants had been followed by two centuries of persecution of Catholics. In Letters to a Prebendary (1822) 79–83 Milner treated the deaths of Huss and Jerome of Prague in similar fashion and blamed the St Bartholomew’s Day Massacre of Paris of 23 Aug 1572, in which thirty thousand Huguenots perished, on the weakness and malice of Charles IX and the political machinations of Catherine de Medici, who alternately favoured Catholics and Huguenots “as seemed best to suit her own interests”. 5367 26.89 In pencil, not in Coleridge’s hand. The pencil was a poor one and the uneven writing is difficult to identify; it could be John Watson’s; see 4843n. 5368 26.90 The verses stand alone on the notebook page, undated, perhaps first hints for himself of the poem, The Two Founts (PW I 454–5) addressed to Mrs Eliza Aders and copied by him into her album with a letter to her dated 3 June 1826. See CL VI 662–5. The first stanza was printed as a footnote (var) in PW I 454, the second as the fifth stanza (var) of the poem that was published several times in Coleridge’s lifetime without the first stanza. Possibly these eight lines were an aborted first draft of the beginning of the poem. The initials A.G. above it, cancelled possibly later and not necessarily cancelled by Coleridge, may be his way of recording that he took the idea of The Two Founts from a remark by Anne Gillman. This entry is followed by three entries in various hands: A. (f156v) a “Mastic for resisting the action of fire and water”, copied from Phil Mag (Feb-May 1808) XXX 190. B. (f156v) a formula for “Permanent Ink for Marking linen”. C. (ff156–153) some twenty formulae, domestic and medicinal, in the same hand as “Mrs. Gates’s Receipt for Blacking” referred to in 5470 n.

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5369 26.91 Coleridge’s symbols for opposite and contrary seem to have given him particular trouble, to judge by the number of times he jotted them down as here; see App A. 5370 26.7 Armin Calvinism’. Arminianism as opposed to Calvinism; for Coleridge’s symbols see App A. The central tenet of Arminianism is the doctrine of conditional free will, of Calvinism the doctrine of election and reprobation; see 4836, 5056 and nn. Arm. is cruel to Individuals…Consolation to the Penitent Individual: The paragraph is a variant on a marginal note on Jeremy Taylor Polemicall Discourses (1674) I 671, Chap v, Sect IV Of the Unum Necessarium: “Sinful habits do require a distinct manner of Repentance”. Taylor wrote: Either it is necessary to extirpate and break the habit, or else a man may be pardon’d while he is in love with sin. For every vicious habit being radicated in the will, and being a strong love, inclination and adhesion to sin, unless the natural being of this habit be taken off, the enmity against God remains. Coleridge added: But the most important question is of these vicious Habits, in which there is no love to Sin, but only a dread & recoiling from intolerable Pain: as in the case of the miserable Drunkard?—I trust, that these epileptic Agonies are rather the punishments, than the augmenters of his Guilt.—The annihilation of the wicked is a fearful Thought; yet it would solve many difficulties both in natural Religion & in Scripture. And Taylor in his Arminian dread of Calvinism is always too shy of this “Grace of God”— he never denies, yet never admits it any separate and per se operancy. Read below‡. The Arm. is cruel to Individuals note appears below this. For Coleridge’s reading of Taylor’s Polemical Discourses see 5362 dated 28 April 1826. Monacho-manichæan: The conscious discipline of the body in order to free the soul, advocated in both monasticism (Latin monachus) and the Manichean dualism. “ascetism”. Imagination…blackened & scorched and fetid: Cf Dejection: An Ode esp lines 84–93: PW 366–7. f3 fruitive Intuition: Coleridge, as usual, is objecting to exercises that touch merely the phenomenal and do not go to the noumenal Ideas of the Imagination, which determine phenomenal effects. “herself a Glory to behold, the Angel of the Vision”: From Coleridge’s “To Wordsworth”, lines 42–43:

—Of that dear Hope afflicted and struck down, So summoned

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homeward, thenceforth calm and sure From the dread watch-tower of man’s absolute self, With light unwaning on her eyes, to look Far on—herself a glory to behold, The Angel of the Vision! f2v The insertion is above the beginning of the entry and is introduced with the words “next page, last line but 6”. Bodement: OED cites Coleridge and Mary Russell Mitford for the earliest uses in the sense of “prophecy”, Coleridge in a translation from Heraclitus (in PW II 1007), Mitford in Our Village Series II 368 (ed 1863) first published in 1826. In 1817 Coleridge used it in Zapolya I 250 in the sense of “foreboding”: PW II 892. 5371 26.8 The story of the folk hero Wilhelm Tell, who defied the cap of authority set up by the Governor, Gessler, in the market-place of Altdorf and was then compelled to shoot an arrow through an apple placed on his son’s head, was much used and debated in the first half of the 19th century in discussions about patriotism, rebellion, and civil rights, in plays, romances, and opera. Coleridge here was reading a Bildungsroman popular with theologians, Theodor oder des Zweiflers Weihe, Bildungsgeschichte eines evangelischen Geistlichen (2 vols Berlin 1822–3) by Wilhelm Martin Leberecht de Wette. There was a second edition in 1828; English translations later, 1841, 1856, 1872– 6, give the measure of its popularity. Coleridge read and annotated the original in the first edition. See CM II under De Wette. His copy is now in the University of Pennsylvania Library, Philadelphia. Tell’s Act is referred to in 5375 and n. The incident much condensed in this entry, is a debate among friends, Walter, Theodore, and Hildegard, as to whether Tell’s Act was appropriately commemorated by a Christian chapel, and what their feelings ought to be. Pt II Bk I Chap xiii 149–51: Tr: The company left the Hollow Way, after Hildegard, Theodore, and Otto had provided themselves with twigs of ivy, which they gathered in remembrance of this remarkable spot. “And you, Mr. Walter,” said Hildegard, “do you despise taking something away as a memorial of this place?” “To be perfectly honest,” said he, “I do not consider Tell’s action to be a Christian one; and therefore I cannot reconcile it with my Christian sentiments to hold it in reverential remembrance.” “I understand you,” said she; “Christianity commands us to forgive our enemies; and yet my heart beats warm at the remembrance of Tell. I cannot undertake to justify my feeling.” Theodore took up the conversation, and said, “Self-revenge is always more or less destructive of the moral order of things; and we will not undertake to praise Tell’s action as one of lofty heroism, and still less account it one of Christian virtue. Indignation against the arrogance of a tyrant, the anguish of a wounded father’s heart, and love for freedom and country, united to form a passion in his soul, which impelled him to break through the limits of the moral world. But we cannot refuse our sympathy

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to a noble heart, thus driven to extremities. He acted as a mere instrument in executing the judgment which the nation had pronounced upon the tyrant Gessler. He executed the judgment of God, the protector of oppressed innocence. And thus the deed, regarded not as an action of Tell, but as an event of history, obtains a sacred character. Whoever here prays to God, or thanks him for the just punishment inflicted here, should also pray that he would mercifully prevent noble hearts from being driven to such desperate deeds of violence.” “You have expressed the very feeling of my heart,” said Hildegard, in a soft voice, to Theodore. Tr James F. Clarke (2 vols Boston 1841) II 117–18. f4 Ah well!: From this point onwards the commentary is Coleridge’s, including the exclamation. Did he remember Schiller’s version where Tell says in Act v 2: “I have reveng’d the holiest rights of nature”? For Coleridge’s views justifying tyrannicide see The Friend (CC) I 322–4; EOT (CC) II 210–11, 218–21. Ehud, Deborah, Jael: For Coleridge the moral order of Christianity demands free life above mere rules. Ehud was the left-handed swordsman who delivered Israel after eighteen years of Moabite domination; Deborah, mother, prophetess, and judge of Israel led it against the Canaanites; Jael in her tent slew Sisera and became, after Deborah, the heroine of the war against the Canaanites (Judges 3 to 5); cf 4933 and n. One wonders if there was a connexion between Coleridge and the American translator, possibly a link through the Vermont Coleridgians. At the end of his Vol I the translator has written a dozen notes, the longest of which is an interpretation of Coleridge’s distinction between Reason and Understanding (Note F) 300–3. 5372 26.9 Another example of Coleridge’s distaste for bibliolatry, written in connexion with his re-reading of Eichhorn NT. sub-texts: Apparently Coleridge’s coinage. f5 Zeitmeinungen: “opinions of the time”; Eichhorn NT I 639–41, took the view that they greatly coloured the NT narratives, particularly those of the miracles. Coleridge in his marginalia on Eichhorn NT (in CM, copy A) objected to the extent of the application. See also the same objection to Herder above in 5334 and n. in the instance of the Devil: Eichhorn Apok 191–2, argued that the idea of a Devil came into Judaic thought from Persia during the Exile. of Spirits & Dæmons: Coleridge could have had the Pagan & Heathenish Origin of these from a number of sources—e.g. Basnage Bk Iv, Chap XI History of the Jews 310– 14, “Of Demons”, where Judaic myths about demons are paralleled with the “same superstitions among the Heathen people”; or Eichhorn ABblitt III (1790) 191–225 which traced Jewish belief in angels to Chaldaic sources. Destruction of the Planet by Fire: Again Coleridge’s source could be Basnage “Of Hell, of Purgatory, and of Heaven”: History of the Jews 393, in which he said, “This Tradition was common among the Pagans”, citing the Stoics and others. Barnabas: See 5352–5355. f5v formation of the existing N.T. canon: The canon is known to have been formalized as a recognition of already accepted practices and acceptances, not without debate, in a

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series of Church Councils in the 4th and 5th centuries, chiefly Hippo, 393, and Carthage, 419. Eichhorn NT I 141–2 pointed out that no references to the synoptic gospels accepted then can be found before the end of the 2nd century. υiri e confesso fallibiles ipso facto fallebantur: “men admitted to be fallible were, from that very fact, mistaken”. f7 Paul’s Epistle as a whole: 2 Tim. request to bring him his Cloak and Tablet: 2 Tim 4:14. give my love to this and that acquaintance: E.g. Rom 16 and 2 Tim 4, which include lists of personal greetings. my Fellow-prisoner, James, begs to be remembered: Apparently a recollected conflation of Rom 16:7, where there is a salute to Andronicus and Junia as “kinsmen and fellow prisoners”, and Rom 16:21, where “Timothy my workfellow”, and others “salute you”. There is no mention in the Pauline Epistles of James as a prisoner or as asking to be remembered to anyone. Mr & Mrs Trueheart: A conflation of the NT greetings with characters from The Pilgrim’s Progress. υi et armis: “by force of arms”. Swedenborgian Forcing-Pump: In a note on Swedenborg True Christian Religion II 4 Coleridge complained that the thing he liked least about Swedenborg’s writings was a tendency to interpret phrases “into meanings of the greatest possible difficulty”; CM under Swedenborg. f7v Titus Andronicus appeared in the First Folio (1623). The first serious questioning of its authenticity was published in a revised edition (1687) of Titus Andronicus by Edward Ravenscroft, who in his introduction said he had been told “by some anciently concerned with the Stage” that Shakespeare had merely added “master-touches to one or two of the Principal Parts or Characters: this I am apt to believe, seeing ‘tis the most incorrect and indigested piece in all his Works”. From that time onwards Shakespeare’s authorship was doubted, in whole or part, e.g. by Theobald, Malone, Steevens, and Pope; Charles Lamb, and Coleridge. See for a contemporary debate the Retrospective Review IX (1824) 238–50. See also ShC I 3–4, 78; II 209; cf ibid II 31. A Yorkshire Tragedy was entered in the Stationers Register 2 May 1608 as by “W.Shakespeare” and included in several of the 17th-century Quartos although not in the First Folio. London Apprentice: Three different anonymous plays appeared under this title, none attributed to Shakespeare. Is Coleridge thinking of The London Prodigal (1605), not in the Stationers Register? It bore Shakespeare’s name on the title-page. the Porters Speech in Macbeth: Macbeth II iii 1–23. Coleridge believed this was “written for the mob by some other hand”. ShC I 75, suggesting it was “an interpolation of the actors”; ibid I 77–8. ecclesiâ consentiente: “with the consent of the Church”. asterisk of spuriousness to…ast Chapter of St Mark: Mark 16:9– 20, which was held by many critics to be a postscript added by a late transcriber. Eichhorn NT I 576–9 summarized these views and disagreed, arguing for its authenticity. f8 two discrepant Evangelia Infantiæ: The birth stories in Matt 1–2 and Luke 1:5 to 3:38. See e.g. 5240 and n.

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first Epistle to Timothy…all three of the Pastoral Letters: I Tim, 2 Tim, and Titus; Eichhorn NT III 315–410 placed them long after Paul and argued that they were written by one of his followers. Cf 5312 and n. 5373 26.10 This entry and the next, dated by Coleridge 7 May 1826, appear physically to be consecutive expositions of the same subject; together they constitute, as John Colmer said in his Introduction to C&S (CC) IX, the “longest and most elaborate” of Coleridge’s many attempts to describe “the special appropriateness of the Protestant religion to foster democratic government”. See also 5398 and n. the Identity in all Alterity or absolute Unity: As in God; see TT 8 July 1827. Coleridge is possibly influenced by a conscious or unconscious recollection of Thomas Stanley History of Philosophy (1701) 377: “the Maker of all things took Union, and Division, and Identity, and Alterity, and Station, and Motion to compleat the soul.” f8v Union or Totality…appropriate to…the Understanding: Cf Unity…of Reason…Ideas or Spiritual Verities: Yet another of the many forms of this distinction, systematic ordering or composition of parts as opposed to organic wholeness of inseparables. the mind of the Pupil: See below 5390 and n. In his Spiritual Philosophy Green later discussed the distinction “between an Idem which constitutes the identity of a Thing, amid the changing and exponential Alter”. He discussed the Reason-Understanding distinction throughout. Argand’s Lamp: A big step forward in illumination, this was an oilburning lamp with a number of single wicks in a circle, or one tubular wick, similar in principle to oil lamps still found in rural places without electric power. Invented in 1784 by Aimé Argand of Geneva, in Coleridge’s time it was little used except in lighthouses. It is said to have provided the first significant increase in illumination from a single controlled source since earliest times. See also CM I for a note on his copy of Richard Baxter Reliquiœ Copy B § 41. 5374 26.11 The date of 7 May 1826 at the foot of this entry which jumps from f10v to ffI8–I8υ to ff62–65, indicates that some entries in N 26 between this 5374 and 5380 were on the pages before 7 May 1826, as indeed certain explicit dates corroborate. Why other pages were left blank (ff52v–61) is not clear, unless this notebook was intended at times as a work-book for C&S, pages being left to extend certain discussions, as e.g. 5000? In going from f10v to ffI8–I8v (7 May 1826) Coleridge passed over entries 4997–5000, and then in going on to ff62–65 over 5375, and some entries from 5143 to 5379; entries 26.26–26.31 are datable in 1827. Second Roman Empire, or Fifth Temporal Monarchy: Daniel’s interpretation of Nebuchednezzar’s dream in Dan 2 and subsequent interpretations of the chapter. Daniel tells the king that the head of gold is his own monarchy, and that the arms and breast of silver, the belly and thighs of brass, and the legs of iron with toes of iron mingled with clay are second, third, and fourth kingdoms that will follow in succession. He interprets the stone that smote the image and then became a mountain filling the whole earth as a fifth kingdom set up by “the God of Heaven”, which would stand forever. The identities in history of the various kingdoms have had widely differing interpretations, but the most usual is that the head was Babylon, the arms and breast Medo-Persia, the belly and thighs the Greece of Alexander, and the legs of iron the Roman Empire. Roman Catholic interpreters have seen the stone and the mountain as the Church; Protestants have seen it

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as the re-establishment of “purified” Christianity and often as the kingdom of Christ established after the Second Coming prophesied in Revelation, e.g., the Fifth Monarchy Men of 17th-century England. This view is set forth in John Davison Discourses on Prophecy (ed cit 5269) 519, 633–62. Coleridge added in a marginal note to 519: “This is stoutly denied by Eichhorn, who contends that the Mede or Medo-Persian is the second— if I recollect aright”. Eichhorn AT III 3 50 interpreted the kingdoms as those that oppressed Israel and the stone as the Jewish state under the Messiah. See also Irving in the “Translator’s Preliminary Discourse” to Lacunza’s Coming of the Messiah in Glory and Majesty (1827) I xxvi–xxvii, where Irving disagreed with Lacunza’s view that the Fifth Monarchy is the Roman Catholic Church. Cf CM I Bible (B) Dan 2. f9v dem algemeine [allgemeine] Verstande: “to the universal understanding”. die algemeine [allgemeine] Anschauungen der Vernunft: “the universal intuitions of Reason”. den algemeinen [allgemeinen] Begriffen des Verstandes: “to the universal conceptions of the Understanding”. See 4923 and n. f10 prodigally giving: A slip for given. Protestantism: Coleridge seldom criticised Protestantism in this way, by identifying it with an objectionable nationalism; cf f9 above. f10v John Bull-ism: Often used censoriously as e.g. in TT 20 Aug 1830, where, as perhaps here, Coleridge was discussing English contempt for Americans. υix conscita

Affectio: “barely conscious

feeling”.

I.e. from f10v; this entry seems to search for blank pages. f18v Cardinal Beaton: David Beaton (1494–1546), cardinal 1538, became Primate of Scotland, violently opposed an English marriage for Mary, and equally the Protestant Reformation, to the extent of sending clerical opponents to the stake. He was himself murdered. Mary Queen of Scots, vigorously opposed by John Knox and the “Congregation of the Lord”, was deposed by the Scottish parliament in favour of her infant son, James, and in 1587 was beheaded by Elizabeth’s order. Canning & the other Tory Advocates of the Catholic Bill: (see also 4938 and 5402). The Roman Catholic Relief Bill on the second reading of which Canning made an important speech 21 Apr 1825? He there referred to the “honourable prejudices” of Protestant Englishmen; see Canning’s Speeches ed R.Therry (6 vols 1828) VI 409. But Canning’s general conservative position tended to support “National Virtues”, though he spoke frequently (between 1819 and 1825) on “the Catholic question” in favour of relaxing the restrictions and political disabilities on Roman Catholics. der Verstandes-geist: As Coleridge explains it, the predominance of a rationalizing spirit. See the discussions of discourse of reason in e.g. CN III 3293, 3801 and nn, as in many other contexts. Mystics and Followers of the Vie interieure [intérieure] in Protestant Countries: See CN III under St Teresa, Francis de Sales, and Lardner; see also under Boehme and George Fox for these writers. On Mystics see also 4931 and n. Tauler was no Romanist, tho’ a Romish Doctor: John Tauler (c 1300–61), friarpreacher of Strasbourg and German mystic was noted for his spiritual fervour. He attacked the ecclesiastical corruption of the Catholic Church of the period and has often

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been described as a precursor of the Reformation. See CL IV 742, CL V 205 and TT (CC) 25 May 1832. f62 Who loves not Woman, Wine & Song…: The couplet that Coleridge appears to associate with Luther is only dubiously attributed to him.

Wer nicht liebt Wein, Weib und Gesang Der bleibt ein Narr sein Leben lang appeared in Herder’s Alte Volkslieder (Altenburg 1774) and in his later collection of folksongs, Stimmen der Völker (Leipzig 1778). For the conjunction of Dionysus, Apollo and Venus Urania in Luther, see 4594 and n, and marginalia appearing in CM under Luther. f63 Λóγος ψύχικος: “the Word of the senses”; cf above 4935, 5347 and nn on ψύχικος and 5080 and n on this use of Λóγος. Coleridge’s treatment of the Understanding here and in relation to Reason and Sense is, as usual, Kantian, including the statement that we can only comprehend an object by separating it, i.e. analytically. For an interesting statement about the similar views of Goethe and Schiller on this subject of the rôle of the discursive understanding (though the context differs) see E.M.Wilkinson and L.A.Willoughby in Goethe Poet and Thinker (1962) 143. comprehend an object by separating it: See 5343 f130v. f64v Conjunction disjunctive: Cf 4929 f31, “the conjunction disjunctive of Contrast or Contrariety”. f65v the Extrusion of the two or three thousand Ministers from the Estab-lishment:… the St Bartholemew’s Day of the Church of England: A very extreme comparison. By the fourth Act of Uniformity, 1662, as part of the Restoration settlement, a Bill was passed in May, ordering that the BCP be used exclusively and requiring all ordained ministers to subscribe to its use. Any ministers not episcopally ordained by St Bartholomew’s Day (24 Aug) were deprived of their livings. Some two thousand Presbyterians or more who refused to conform were ejected. the Anti-prelatic, Party sacrificed the Liberties of their Country to their predilection for a Monarchy: Coleridge’s view of the Scottish Presbyterian support for Charles I f66 Pat Riot you may be, my dear Honey: See CN I 432 § 9, and PW II 959. 5375 priusquam preces meus obtuli: “before I offered up my prayers”. hell-pretending Dreams: See CN III 3474n; and 4689, 4846 and nn; also “Pains of Sleep” PW I 389–91. Tell’s leaping out of the Boat: On William Tell see above 5371 and n. In many versions of the story, Tell’s clever piloting of the boat in which he was being taken to prison (during a storm through which he was the only person aboard with the skill to bring it to land) is given the tense dramatic moment to which Coleridge refers. Kicking the boat out again, thus sending his captors to their inevitable deaths, was an act in which all Tell’s past rebellion against external authority, and his patriotic concern for the future of Switzerland, culminated. The moment is not described by De Wette. Coleridge is probably remembering Schiller’s Wilhelm Tell IV:

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…schwing ich selbst Hochspringend auf die Platte mich hinauf, Und mit gewalt’gen Fussstoss hinter mich Schlandr’ ich das Schifflein in den Schlund… Tr:…And I sprang With a great leap up on to the promontory And with a mighty kick of my foot behind me I drove the little boat back into the gulf of the waters… 5376 26.22 Printed in C 17th C 27–8. Milton and his great Compatriots: Like Algernon Sidney, whom Coleridge frequently coupled with him; see in the same context TT 21 May 1832. too much Republicans: More anti-monarchist than pro democracy. For Coleridge real democracy was seen as more compatible with a monarchy than with republican institutions. See CN III 3551n. f42v Senatus Populusque: “The Senate and People”. On Algernon Sidney’s Discourses Concerning Government see CN II 3117, 3118 and nn; III 3551. Coleridge admired the work for its style and integrity, but he criticised both Milton and Sidney for inconsistently aristocratic sentiments and lack of confidence in the common man; Sidney’s essay—which was what chiefly led to his execution as a republican—is not overtly Aristocratic. His avowed preference was for a “mixed” government consisting of Monarchy, Aristocracy, and Democracy, and he believed that “popular governments have advantages over absolute monarchies”. 5377 26.23 The first sentence, in pointed brackets, was written probably last, compressed as it is above and between the first two lines. For Coleridge’s interest in the theory of the pre-existence of the soul see 4910 and n. It also appears in his notes on Henry More Theological Works 15–17 (CM); and on Eichhorn Apok 180–81 (CM). I have…controverted Locke’s assertion: See the four “philosophical letters” to Josiah Wedgwood of 18 Feb 1801 (CL II 677–703) in which Coleridge attacked Locke’s vague use of such terms as we, soul, mind, consciousness, and his identification of selfconsciousness with the principium individui. f43v Urbewüsstseyn [Urbewusstsein]: “primary consciousness”. My eye or mihi: A punning on “my I” and the Latin “to or for me”; cf the “burlesque on the Fichtean Egoismus” in Chap IX BL (CC) 1158–961. See 5206 and n, 5217n above. toto coelo: “by a whole heaven”. School of Schleiermacher, and Solger: Friedrich Daniel Ernst Schleiermacher and Carl Wilhelm Ferdinand Solger, contemporary “mediating” German biblical critics, or “Neologians”; see CN III 4401. Coleridge annotated two works of each of them. f44 continued purpose of our Lord…: E.g. John 5:28, 29; Luke 20:35, 36. John Hunter: (1728–93), famous surgeon and anatomist whose theory of the “life or vital principle, independent of the organization” Coleridge lauded in TL 17–19; see also 4518, 4521, and nn; also The Friend (CC) I 493–4 and nn. f44v ejusdem generis: “of the same kind”.

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f45 Pyriformity: OED lists only pyriform, “of the form of a pear”. περι αισθητων, αισθητων, η περι λογων λογων (εννoιων των λογικων): “of percepts, or of logoi (logical conceptions)”. f46 Conscientis et Consciti: “of the subject and object of consciousness”. f46v O “the light-bringing Word, or the light of Reason”. Coleridge partly summarizes John I: I, 4, and 9 in his own Greek. f47 “his own life”. FRIEND Vol. I. p. 38: The Friend (CC) I 115–9, on “Self-Knowledge”. dimidium sui: “half of himself”. Aids to Reflection, p. 262: “For though Reason, in finite Beings, is not the Will—or how could the Will be opposed to the Reason?—yet it is the condition, the sine qua non of a Free-will”. AR 262 var. f47v “the Light…into the World”: John 1:9. leant: for “lent”? Hebraism…the Soul dreameth dreams: The Hebrew word is kholam, used together as both verb and noun, common in OT, as e.g. Gen 37: 5, 9, 10 and Dan 2:1. f48 Way-weiser: from the German Wegweiser “guide” or “sign-post”. f48v Scripture analogy of Death to Sleep: E.g. Ps 13:3; John 11:12, 13; I Cor 15:51; I Thess 4:14. The passage following seems based largely on Paul’s reasoning in I Cor 15:49–53, that death precedes resurrection in a new and immortal, incorruptible form. On sleep see above 5362 and below 5397 and nn. I M A G O: Here the term has the scientific meaning “the perfect insect, the butterfly hatched from the grub”. It is especially appropriate in view of the double meaning of the Greek psyche, “butterfly” and “soul”; see above 4832f62 and n; also CN II 23 17 and n on Coleridge’s poem on the subject. hidden in God, hidden in Christ: Col 3:3. “in the evil nature”, as Coleridge translates. δσξαι, ηγουν, µη δογµατα: “opinions, that is, not dogmas”. See 5336 and n. f49 Sherlock, Taylor & others: William Sherlock A Practical Discourse Concerning Death (1689) esp Sect II 35–68; Jeremy Taylor “A Funeral Sermon of the Lady Frances, Countess of Carbery” Works (ed Heber 1883) VIII 425–50 esp 440–41; see CN I 180n. Judaico-egyptian Catacomb Superstition: The Judaic custom, thought to have been derived from Egypt, of preserving the body after death so that the soul could re-enter it at the resurrection. Coleridge’s reading of this could have come from a number of sources. Warburton in The Divine Legation of Moses: Works (1765) II 470–71, III 131–67 (see CN III 4322n) linked the Judaic belief with the Egyptian. In a note on Hacket A Century of Sermons (1675) 22, Coleridge referred to “this strange Egyptian tenet”; cf 5078 and n. great Apostle’s indignant Thou Fool…into the Grave: A recollection of Paul’s statement in I Cor 15:36; cf John 12:24 and I Cor 15:44. Much of the remainder of the entry is based on I Cor 15:35–58. Spiritual or celestial Body: I Cor 15:40 and 44. p. 17:f19 in 5143. f49v principium individui: “the principle of individuality”. life-making Spirit…living Soul: I Cor 15:45, “The first Adam was made a living soul; the last Adam was made a quickening spirit”. The distinction between soul (psyche) and

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spirit (pneuma) is common in NT theology. See e.g. Heb 4:12. The soul seems to be the life principle individualized in each person, and the spirit the generic principle of life as incarnated archetypally in Christ, the “last Adam”. Cf 5240, 5248 f35, 5443. Trumpet of the Archangel: A recollection of I Thess 4:16. Mundus circumstans: “surrounding world”. f50 Zeit-meinung: “opinion of the times”. a day of Judgement: E.g. 2 Cor 5:10 and Heb 9:27. 5378 26.6 tried to make a Crow-quill a pen: The wording perhaps even the hasty omission of “have,” seems to suggest pleasure in a personal discovery, although crowquill pens, according to OED, had been used for fine writing since 1740. Possibly he knew of a particularly elegant penmanship “resembling the delicate print-like lettering on copper plate engravings” by William Chambers c 1819–21: “The work was executed with a finely pointed crow-pen on smooth paper, ruled with lines for the purpose, and cost prodigious care and patience, because any blunder would have been fatal.” Memoir of Robert Chambers with Autobiographic Reminiscences of William Chambers (2nd ed 1872) 145. There is, however, no evidence of Coleridge having known the Chambers brothers. Nor is there any comment from him on the fine line drawings and caricatures of Alfred Crowquill (A.H.Forrester); he could have seen some of them in the late 1820’s, e.g. in The Mirror (from 1827), or the New Monthly Magazine. Apparently he had come to think a finer pen desirable for writing in the margins of books. Some of his marginalia are very neat and finely written, and by this date he regarded them as the significant part of his work we now see them to be. 5379 26.32 In ink. The entry stands alone on f61υ. Lord Bacon’s Comment: Advancement of Learning: Works (1740) II 417: § 9: “Book I, To the King, Of the Proficience and Advancement of Learning”: …for all knowledge and wonder (which is the seed of knowledge) is an impression of pleasure in itself: but when men fall to framing conclusions out of their knowledge, applying it to their particular, and ministering unto themselves thereby weak fears or vast desires, there groweth that carefulness and trouble of mind which is spoken of: for then knowledge is no more Lumen siccum, whereof Heraclitus the profound said, Lumen siccum optima anima; but it becometh Lumen madidum or maceratum, being steeped and infused in the humours of the affections. Cf AR 207–8: “dry light, lumen siccum, the lucific vision, &c, meaning thereby nothing more than Reason in contra-distinction from the Understanding”. Cf also The Friend (CC) I 482. There are various readings of the sentence attributed to Heraclitus (Diels Frag 118); modern commentators give preference to “The dry Soul is best”. St John…Ch. I. υ. 4: John 1:4. Cf 5377 f48. 5380 26.33 Eton Montem: This was a Whit-Tuesday fancy-dress festival put on by Eton boys at Salt Hill, when they collected money from bystanders. By this date it was a triennial affair which many parents and visitors attended. Hen-Pen: Henry Gillman; see 5424 and n; it is not clear whether James was the father or the brother. Swedenborg’s De Cœlo: See CN I 165n; also above 5360n.

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Vision of Mirza: Addison’s surrealistic allegory in The Spectator 159. Tablet of Ceres: A slip for Cebes; see CN I 1655 and CN II 2014, 2077 and nn, and above 4711 f131v and n. υisa et audita: “things seen and heard”; cf the sub-title of Swedenborg’s De coelo et inferno. 5381 26.34 Ildegard’s conversion to Lutheranism: A reference to Hildegard, the pious young girl in De Wette’s Theodor, e.g. in Pt II Bk II chaps iii and xi; see above 5371 and n. “according to the spirit of Luther”. Parthenolatry: Worship of the Virgin Mary; cf 5240. Storgè: “maternal/parental instinct”; see above 4770 and n. “of the generic life”; see also 4617, 4910 f73 and nn. f68 Co-eternal Logos…Logos in Man & in Time: See 4555 f50v, 4870 and nn above. 5382 26.24 On the essential Spirituality of the Christian Faith, see 5421 and n. κατα πνευµα: “according to the spirit”. “declarations of the κηρυγµατα των Mαρτνρων, Witnesses, as many as were with Christ”. 5383 26.25 Written at the bottom of f51v, perhaps in connexion with the Essay on Prayer on which Coleridge had been working; see 5411, 5420, 5466; also the letter to Mrs Charles Aders dated 23 Jan 1826 (CL VI 545). The stimulus seems to have been a reading of Schleiermacher’s sermon “II. Die Kraft des Gebetes, in so fern es auf äussere Begebenheiten gerichtet ist” Predigten (6 vols Berlin 1801–31) I 23–43. For Coleridge’s early intention to write an essay on prayer see CN I 257, 263 and nn. f52 the Will…being deeper than Reason: See 5144. union of our Conceptions…union of Ideas: For Coleridge’s distinctions between conceptions and ideas see e.g. 4940. f52v will not the will of God: Cf John 7:17. 5384 26.35 In The Book of Common Prayer Jer 23:5–8 is substituted for the Epistle after the Collect for the 25th Sunday after Trinity. Coleridge annotated two copies of BCP, one edition unidentified and the other Cambridge 1755. interval between Malachi and our Lord: The rabbis decided that the book of Malachi, usually dated 450 B.C., had closed the prophetic era of Israel. Messiah, such as the Jews…imagined & expected: A temporal deliverer. See 5069 and n. The Lord our Righteousness: From Jer 23:6 above. The Hebrew expression is Jehovah tsedekohnu, the latter word carrying the idea of salvation as well as of righteousness. f68v Melchisedec (King of Peace): Gen 14:18. The name Melchizedek is a compound of “king (melkeh) and “righteousness/salvation” (tsedek). Coleridge saw that the Hebrew root tsedek was the same as in Jer 23:6. Cf 5269 and n. He was king of Salem (Peace). House of Israel…dwell in their own land: Jer 23:8. alien from Jeremiah’s meaning: Jer 23:5–8 are thought to apply historically to the reign of Zedekiah (?598–587 B.C.) who brought a measure of tranquility to Israel after the defeat by Nebuchednezzar and the subsequent permission for self-rule. Zedekiah is a compound of tsedek, “righteousness/salvation”, and Jehovah, “the Lord”, meaning “The Lord our Righteousness”. Later rabbinical commentators added Messianic ideas to the text.

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Homo Universus…et unitas: “Universal Man, substance and unity of all mankind”? f69 Daniel, Ch. IX: Dan 9:25, 26. two or three passages in Jeremiah and Ezekiel: Probably Jer 23:1–8; 33:14–16; and Ezek 34:20–31. even from the beginning…not of this world: John 18:36; cf John 6:15. Lamb slain from the foundation of the World: Rev 13:8. Dr Magee: William Magee (1766–1831) Archbishop of Dublin, with whose views on redemption and much else Coleridge often disagreed. See e.g. 5215f25 and n. Belief of the Apostolic Age…even to this day: Lacunza Coming of the Messiah tr Edward Irving (2 vols 1827) I 59–61, cites Millenarians in every age of the church. The work did not appear until a year after this entry, but the idea was a commonplace among church historians. Coleridge discussed such topics with Edward Irving, whom he met in 1823. See 4963 and n. historical character…to the Soul: See 5421 and nn. 5385 26.36 Faith: For Coleridge’s Confessio Fidei see CN III 4005 and the Essay on Faith (LR IV 425–36). Arminianism…Calvinism: See 5370 and n. 5386 26.37 what is the Facit: Facit, lit “makes”, is a survival (like plus and minus) from the days when arithmetic was done in Latin, e.g. 2 plus 2 facit 4. Cf Op Max (MS) II quoted in L&L 133: “The facits or sum totals affixed to the examples in the common elementary school-books”. See also CL VI 895 on “the Facit, kindly afforded to beginners in Arithmetic”. 5387 26.38 Boschman: “bushman”, from the Dutch. Human Sacrifices of Mexico: See CN III 3263n on the Accursed thing of the Aztecs. 5388 26.39 39 Articles: Of the Church of England, available in BCP. Paleyanism Rigorism: the “rationalistic” interpretations by William Paley, “the Bustle about evidences” (CN III 3754), as opposed to rigid orthodoxy. the duty of precise terminology: “Words are moral acts” he said in The Friend (CC) I 77; see also 4932, 5400, Logic (CC) 7, 282; The Friend (CC) I 49–50, 419. On the difficulties of achieving verbal accuracy and adequacy notebook entries are legion; see e.g. CN I 1554, CN II 2998 ff27v–28, CN III 3947, 4350. 5389 26.81 Thomas Farrer (1787–1833), a solicitor with offices in Lincoln’s Inn and a not distant neighbour across the Heath, according to Thomas Cecil, 2nd Lord Farrer in Some Farrer Memorials (1923); he was fond of poetry, was a pious man, and knew Edward Irving. Ebullient and charming, he seems to have been an ideal host for Coleridge. Some Farrer Memorials 2, 2 2–3. Coleridge recorded the engagement in a letter of 25 May 1826; presumably the entry was made about that date. On the same day he wrote to Mrs Farrer accepting, but only “conditionally”, depending on the state of his health. Friday 9th June: Possibly this was a memorandum to suggest another date to Mrs Farrer, because we know from a letter to Hookham Frere, dated 6 June 1826, that on Friday the 9th of June, Coleridge was expecting to have guests in Highgate, “Mr Green and Mr Tulk, the late Member for Sudbury”, and was urging Frere to join them. CL VI 583. Friday 27: Must have been an error in month or day, on the assumption that this was being planned for June.

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5390 26.102 Hardly an entry but found in this notebook on the visiting card of the Revd Richard Cattermole, now bound into it and foliated in the BM as ff22–22v. As Coleridge was using this notebook in May 1826, and as Cattermole, then Hon Secretary of the Royal Society of Literature, paid Coleridge a visit on 18 May 1826 to deliver the fee of a hundred guineas owing for his Associateship (CL VI 580–81 and n) the card may well have been slipped into the notebook at the time and remained there. These notes suggest that as Green was lecturing medical students in 1824 on “Life, Form, and Instinct introductory to his Course on Comparative Anatomy”—CL V 369–70–and in 1834 on anatomy in relation to the fine arts, Coleridge may here be preparing some topics for discussion with him, as also in 5143 and 5373. Mr Green’s Theory of Poesy: For Coleridge’s use of poesy (ποιήσις) in this sense see CN III 4397 f49v, 4623, 4692 f19 and nn above. Green delivered two “Lectures on Beauty and Expression” at the Royal Academy (see above 5148 n) which were reported in the Athenaeum for 16 and 23 Dec 1843. The reports do not contain the term poesy, but the first lecture in particular assumed the Common Ground of the arts, dis-cussed some of the differences, described the human mind as a unity, and treated in the well-known Coleridgian way the interdependence of subject and object. The lecture was shot through with Coleridge’s phrases. A central passage from it was quoted by Green as Appendix A, “Powers and Faculties Essentially Human”, to his Hunterian Oration, Mental Dynamics (1847). His Appendix B, “SelfConsciousness”, deals with Coleridge’s Law of Subject & Object. Sensatio existentiae confusae: “a Sensation of confused existence”. Cf 5177 above. 5391 26.82 AP 304, where it is dated by EHC 9 June 1826, presumably from the previous entry. The entry was written after 5389, and also after 5149, 5363, and 5364 were all on ƒ158υ. “Constancy lives in realms above” I Christabel line 410: PW I 229. On the theme of constancy there are some poignant poems in PW: Constancy to an Ideal Object (I 465–6), the last stanza of The Pang More Sharp (I 458–9), Duty Surυiυing Self-Love I 459–60), Love’s Burial-Place (I 475–6), and Love’s Apparition and Evanishment (I 488–9). 5392 26.83 Unmuthigkeiten: Archaic, according to Grimm. The key element, Mut, is subject to numerous translations—“spirit”, “heart”, “courage”—which make precision difficult out of context and of which Coleridge is aware in his “Disheartenings”, “Disgenialities”. German has a number of renderings for the one English word Comfort, including, at least colloquially, Gemütlichkeit, also a word of complex and practically untranslatable meaning. For Coleridge’s interest in untranslatable German words see also 473 1 and n. 5393 26.42 John X…Door of the Sheepfold: John 10:7–9. verse 8th: “All that ever came before me are thieves and robbers: but the sheep did not hear them”. The verse has always perplexed commentators, for in it Jesus seems to denounce Moses, the prophets, and John the Baptist. anticipated in the question: I.e. whether Jesus is referring to Moses, the Prophets, and John. Cerinthus: First-century teacher whose Christology emphasized the humanity of Jesus, separating it from the gift of the Logos bestowed on him at the time of the baptism. Eichhorn NT I 107–9, 141 suggested that Cerinthus’ gospel was one of the sources of Matthew. See CN III 3898 and n.

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Marcion: Marcion (fl A.D. 140), semi-Gnostic whose Christology de-nied that God had put the redeemer into impure human form. He maintained that the human birth and death of Jesus were apparent, not real. See CN III 3968 and n; also above 4626, 5228, 5312 and nn. in John…a spiritual Meaning: It was Coleridge’s view that John was the spiritual gospel, the others historical; see CM Eichhorn NT (A) II 109–10; see above 5069 and n. analogy in Luther’s Table Talk, p. 189, 217, & elsewhere: Luther Colloquia Mensalia (1652); see 4594 and n. On p. 189 Luther assumed that Deut 18:15 refers to Christ. Coleridge added in the margin, “If I could be persuaded that this passage (15–19. XVIII Deuteronomy) referred to Christ; and that Christ, not Joshua and his successors, was the Prophet forenamed; I must either become a Unitarian Psilanthropist, and join Priestley & Belsham—or abandon to the Jews their own Messiah as yet to come, and cling to the religion of John and Paul, without further reference to Moses than to Lycurgus, Solon and Numa—all of whom in their different spheres no less prepared the way for the coming of the Lord.+the Desire of the Nations.” On p. 217 Luther wrote that Paul denounced the Law more violently than any arch-heretic can denounce the sacraments, which denunciations Moses, had he lived then, would have taken very ill. Coleridge commented: “Qy? John X.8.” 5394 26.43 Eιργασται: “It is done”. Cf Rev 16:17, 18, where, however, the Greek word is is used in Euripides Orestes 284 (cf 5136 above). Coleridge in this entry applies it to the moment of illumination when the prophet, speaking the mind of God, says of some future event, “it has been done/it is done”. See CM II under Hillhouse for other uses of the word. Coleridge found a symbol in nature to describe the spiritual Will-flash (distinct in his own experience) and saw the analogy to the moment of illumination in the prophets; cf CN II 2546. Crash in Adam : I.e. the Fall of Man. Gen 3. Or his creation? 5395 26.44 Ecclesia in Domino: “The Church in the Lord”. Ædes Kyriacas: “The Lord’s House”. The phrases appear in conjunction in AR 166, where Coleridge noticed they are “both rendered by the same word Church”. In C&S (CC) 125 a useful note suggests a possible link here with Coleridge’s reading of Hooker at about this time (see 5406, 5437 and below, 5443, 5450). Hooker Works (1682) 202: “church doth signifie no other thing than the Lord’s House. From Kyrc, and by adding letters of aspiration Chyrch”. “from whose arched roof…”: from Milton’s description of the “Fabrick huge…Built like a Temple” in Hell in Paradise Lost I 726–30. Coleridge wrote “whose arched roof’ for Milton’s “the arched roof” in defiance of his own distaste for such a use of whose; see MC 171. 5396 26.45 the profound Apostle…Knowlege are hidden: Paul in Col 2:2, 3. ĸηρνγµα: “proclamation/preaching”, as in e.g. Rom 16:25. f75 “born from/son”. … “who is…only begotten son”. John 1:18; on as the name of God, see 5256 and n. prima principia philosophiæ: “first principles of philosophy”. 5397 26.46 The World distinct the conscious I; see e.g. CN III 4066.

from our own Being: I.e. opposed to

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by immediate communion is Sleep: I.e. by unconscious processes; see CN I 6, 1554 and n. Sleep in the New Testament: See e.g. I Cor 15:6 and I Thess 4:14. Cf also 5362, 5377 and nn above. Redeeming: A slip for “Redeemed”. 5398 26.47 f75v equivocal or multivocal Word’. OED attributes the latter to Coleridge in LR III 55 but see also e.g. 4893 above. It comes in an annotation of 1825, Hooker Works (1682) 484 which was followed by one “a year or more after the preceding” on “12 Aug 1826”, thus roughly supporting the conjectural date of June 1826 for this entry. θρησκεία: Coleridge in Aphorism XXIII fn in AR 15–16 criticised the translation of this word as “religion” in James I: 26, 27 (AV); he there interpreted it as the “outward service…the rites, ceremonies… cultus exterior”; see also his objections in 4839 to Creuzer’s etymology of the word. ευσεβεια: “reverence”, “piety”, or as in AV Acts 3–12, “holiness”, and also “godliness” several times in 1 and 2 Tim, Titus, and 2 Peter. Cultus Sacerdotalis: “Priestly Rite”. tertium aliquid: The “third something” produced by the meeting of polar forces which Coleridge saw in various contexts; see above 5250 and n. Definition of Superstition in the Aids to Reflection: Superstition, as in India, was discussed in Introductory Aphorisms XVIII (10–11); as dividing the intelligible world into separate entities, or idols, in Aphorism XXVI (19); and as an intermediate stage in the moral progress of the Christian in Aphorism XXIX (21–3). For a Definition see AR 364, a footnote to the Aphorism “On Baptism”. f76 Rè-nettoists: See 5057 and n. Lelius, named after Caius Laelius Sapiens (fl 146–132 B.C.), noted for his integrity, is taken as the opposite to Clodius, an unprincipled demagogue, named after the notorious Publius Clodius Pulcher (c 92–52 B.C.) f77 pleno corde: “with a full heart”. On Calvinism and Arminianism see above 5370 and n. f77v my two neighbour Ministers, L. and M.: The Rev E.Lewis of the Baptist Church in Southwood Lane, Highgate (1819–40) and Samuel Mence B.D. (1781–1860); see above 5074 and n. From 1832 to 1840 he was the first vicar of St Michael’s and All Angels, in which in June 1961 Coleridge was re-interred. f78 nature & purposes of Liturgy: See also 5388, 5400 and nn. the Objects of a National Church: See C&S (CC) 117, 192; also index under national church. f80v the Church, as third…Estate…and the Ecclesia: A point developed in e.g. 5052, 5082. 5399 26.48 On Coleridge’s copy of Herbert (1674) see above 5327n. The lines referred to here are in The Temple, p. 50 pt II of “The H.Scriptures”.

Oh that I knew how all thy lights combine, And the configurations of their glory! Seeing not onely how each verse doth shine, But all the constellations of the story!

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This verse marks that, and both do make a motion Unto a third, that ten leaves off doth lie: Then, as dispersed herbs do watch a potion, These three make up some Christians destinie. Such are they secrets, which my life makes good, And comments on thee: For in ev’ry thing Thy words do find me out, and parallels bring, And in another make me understood. Stars are poor books, and oftentimes do miss: This book of stars lights to eternal bliss. Coleridge underlined watch in line 7 and wrote at the foot of the page: “Some misprint”. The Spiritual Unity of the Bible: Part I of the poem begins:

Oh Book! infinite sweetness! let my heart Suck ev’ry letter…. the Idea of the Organic World: I.e. the unitive noumenal dimension behind the physical; cf CN III 4418 and 4554n above. a pregnant inclusive not a negative exclusive Oneness: The factor that distinguishes Coleridge’s unitive view of the universe from Pantheism. The world is conceived as descending from a potentially infinite number of subdivisions of the original Prothesis created by God, rather than God conceived of as the total of the existing aspects of nature, and therefore exclusive and limited. See CN III 4418 and McFarland CPT “Excursus Note IV. Panentheism” 268–71. Unity of Light comprehending the Colors: See other entries working on colour in 4855, 5290, 5446, and 5447 and nn. 5400 26.49 One of the more interesting statements about the distinct parts played by intellect and emotion in religious experience, and significant for Coleridge’s personal attitude towards liturgy; see 5388, 5398 and nn. language of accomodation: I.e. the view that divine revelation must be understood as being couched in language accommodated to human understanding; see CN III 4418 f10v, and above 5372 and nn. unicity: See “Unicity or Oneness” LS (CC) 176 and n. 5401 26.50 Again from The Temple; see 5399 and n. Prayer: Herbert reads in The Church: Prayer § 3 “A kind of Tune which all things hear and fear” (1674) 43. Antiphon: Ibid 85, the first three stanzas with slight variations in capitalisation and punctuation. Coleridge’s crutch (for Herbert’s crouch) in the last line is merely a suggestion as to the pronunciation of the word. He had no space on his own copy (CN III 3532n and 5327 above) to write in this suggestion, because of his pencilled note there (84–5) about the previous poem.

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Who goes to bed: Ibid 89, Charms and Knots 7–8, Coleridge writing does for Herbert’s doth, and putting the nouns in lower case. 5402 26.51 Extremes Meet!…my [in the Greek characters] “harum scarum nephew, Henry” [Nelson Coleridge] and Mr Irving: On Coleridge’s doubts about the stability of his nephew and son-in-law, see 5047 above and n. For I. asserts and ‘E. implies: I[rving] asserts and H [NC] implies. On Irving see 4963 and n. Judaizing Eulen-spruch (Dictum bubonium [bubonicum] or Owl-oracle): I.e. applying religious law as the law of the state, the “owlish dictum” or Owl-oracle of Sir Matthew Hale. Sir Matthew Hale that the Bible is the Law of England: Actually Hale said, “Christianity is parcel of the laws of England.” Cf C&S (CC) 5 fn 3. f82v therefore Slavery is not abhorrent…: For an attack on a similar sophistry see the Christ’s Hospital anecdote of Winch, Boyer, and the cigar in 4938. HNC in the final chapter of his Six Months in the West Indies (published anonymously) argued for the gradual termination of slavery, but not for immediate enfranchisement. In the second edition (June 1826) he omitted some paragraphs condoning or rather upholding the slavetraders, but not on the basis of the argument from the Bible Coleridge attributes to him here. This entry may represent a conversation with Irving and HNC, and perhaps as a result of STC’s arguments, HNC deleted the passage favourable to the slave-owners. The first edition, published in February 1825, was withdrawn by order of his father, not because of the attitude toward slave-owning but because of a disrespectful reference to his “cousin Margaret’s” medicine chest as “The Cave of Death”. Some half-dozen copies were said to have been saved. (On HNC’s book see Addendum in this note below). f83 the Apex Θ: the initial letter of θεος, representing Theocracy (as L for Law/Legislation and R for Religion). a succession of Miracles subversive of all moral freedom: In his annotations on Irving’s volumes (see 4963 and n) Coleridge often objected to Irving’s readiness with the miraculous. On miracles Coleridge from early years held strong critical views; see e.g. CN I 1010; CN III 3278, 3897 and nn; and in this volume 4985 and n. f83v “the mind of the flesh”, from Rom 8:7; see 4618 and n. ƒ84v Ne Sutor ultra Crepidam: Proverbial, “Let the Cobbler stick to his Last”. Canning & his Partisans: For an earlier attack on Canning on slavery, see an account of the Commons debate of 15 May 1823, above in 4938, an entry wherein much anticipates the views here expressed. Fuel had recently been added to Coleridge’s fire by the parliamentary debate of 19 May 1826—a few weeks before this entry—in which Canning spoke against the motion “That this House has observed with deep regret that nothing effectual has been done by the Legislatures of…the West Indies, in compliance with…the Resolutions of this House of 15th of May 1823, touching the condition of the Slaves; and this House will, therefore, early in the next Session of Parliament, take into its most serious consideration such measures as may appear to be necessary for giving effect to the said Resolutions.” Canning’s Speeches ed R. Therry VI 26–42. The motion was lost by a two-thirds majority. my nephew, presumably HNC still, but possibly John Taylor Coleridge. Canning: “those around” Canning.

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The reference to HNC’s Six Months in the West Indies is worth a short addendum. Coleridge had read about half of it by c 8 Feb 1826, and complained to Edward Coleridge of its “Southeisms”, shorthand in the family circle for a certain lack of elegance in style and tone, for something indelicate, even close to crudity. See 4985 and n; also a letter of July 1826, when Coleridge had read HNC’s book: CL VI 589. Hartley writing to Derwent felt a “flippancy, a vulgarity about it” and thought HNC did not feel “sufficiently the moral enormity of the slave system” (HC Letters 93), opinions much in accord with Coleridge’s. In the second edition, announced in LMLA as published 10 March 1826 (actually not until June), HNC altered the last chapter on “Planters and Slaves”, adding five pages. Having contended that it was too soon to abolish the system of slavery, he now argued that one ameliorating and progressive step might be taken by conferring on slaves the competency to give legal evidence (311–15). At 321 he inserted another addition, urging better education of the Negroes, and acceptance by the planters that the necessary consequences of freedom would be political betterment. Possibly these more positive or rather, less negative, statements were in response to Coleridge’s criticisms. There were more savage attacks on HNC to come in a work published in two parts, 1827, 1828, entitled The Young Logicians: or school-boy conceptions of Rights and Wrongs. With a particular reference to “Six Months in the West Indies”. The tone was lip-curling in exposure of HNC (without naming him) as “a Merry-Andrew in the Bishop’s suite”, describing him as “a near relation of the Prelate”, and attacking the planters’ influence in government, and the whole attitude of the Establishment. The work was written by someone who knew the author; it was published in Birmingham by B.Hudson. The posthumously published third edition of Six Months in the West Indies (1862) said that HNC had added a note and a few verses, “none concerned with slavery”, and had omitted nothing. This edition was published with his name. 5403 26.52 Licentia Spiritualis: “Spiritual License”. in Luther—& in Cotton Mather: Coleridge would have examples from Luther in “Of the BOOKS of the FATHERS of the CHURCH” Colloquia Mensalia (1652) 349–53, and numerous ones from Cotton Mather in The Wonders of the Invisible World (Boston 1693) passim. See CN III 4394 and 5202 and nn. Chalkhostoms: “brass-mouths”. χαλκοστοµοι χρυσοστοµ Chrysostom: “brazen-mouths as opposed to goldenmouth”. St John Chrysostom (?345–407) was patriarch of Constantinople and a Church Father noted for his oratory, therefore called “golden-mouth”. Cameronian Tub: The outdoor pulpit of the Cameronians was a tub; followers of Richard Cameron (d 1680) renowned for his eloquence, they refused to recognize any civil or ecclesiastical government which did not derive its authority from Christ exclusively. Later the group was called the Covenanters. Tub was a common colloquial term for the pulpit in the 18th century (Swift Tale of a Tub). Pæne idem et nihilominus prorsus aliud: “almost the same and yet quite other”. Beethoven or a Weber: See Inq Sp § 176–8 and 4927 n. 5404 26.53 A draft for an essay on Human Psychology? See 5451 and n. C.A. Eschenmayer in his Psychologie (see CN III 4435, 4436 and nn) offers occasional similarities of phrase with Coleridge’s discussion here, but a different development of the general view of psychology which here seems to be one initiated by

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Coleridge himself. His comments on Eschenmayer are generally hostile; see also 4640 and n. f86 θεωρεĩν contemplari: Coleridge points out the connexion between theory and the Greek verb “to look at, to contemplate”. In The Friend he said, “to think at all is to theorize”. The Friend (CC) I 189. And see Chap XII BL (CC) I 251–2. per metaphoram: “by transference”. Facts and no Theory: A bête noire; see e.g. CN II 2122, CN III 4358 and nn. 5405 26.54 psilodynamic scheme: Again Coleridge used the Greek psilos as a prefix to mean a reduction amounting to a distortion; cf psilanthropist, psilosopher, etc. Oersted referred to the “dynamische Ansicht” passim in the work cited below. Oersted’s Juvenile Work: Coleridge’s copy of Oersted’s Ansicht der chemischen Naturgesetze (Berlin 1812), annotated throughout, is in the BM. His witty nicknames arose from Oersted’s second chapter on “Die chemischen Kräfte” (76–115) with its emphasis on chemical affinities and his weakness for transferring to them analogous human relations, e.g. “…Liebe in der organischen Natur” (75). Cf 4696n. Kindle-craft, Oersted’s Zündkraft, “ignitability”, and Burn-craft, Oersted’s Brennk-raft, “combustibility” occur frequently both with overtones of active, not passive power; Androgyn Old craft is Coleridge’s invention—for Oersted’s Oxygen—as is the suggestion of incest in his view of a kind of warembrace of powers trying to unite to form a lost unity. The core of Oersted’s argument runs (80–81) (tr): “Combustion is produced by the effort to unite of the combustible power and the igniting power which mutually counteract each other, and hence are to be called opposing powers”. Cf 4929 f30v and n. who does not feel that…kraft or power, must be taken in two different senses: As Oersted suggested (252 foll), though he did not go so far as Coleridge in arguing that neither the active nor the passive, the Atomic, or the Dynamic System, singly can answer the demand, passio alīus: “subjection to something else”. in quod transeat: “to which it may go across”; i.e. without an object. nomina abstracta…ager…pati: “abstract noun…ac… suffer an action”. f87 a Law: For Coleridge elsewhere on the importance as he states it below (f88) of the Reduction of Facts to Ideas, see e.g. the whole concept of Method, in the Essays on the Principles of Method in The Friend, e.g. The Friend (CC) I 466–7, 479. f87v Man himself will not partake in the improvement: Is Coleridge’s prescience, as often, all too well borne out over a century and a half later? f88 whole philosophic Senate: On the clerisy of the nation see 4800, 5263 and nn. 5406 26.55 Cf 5439 below and 5294–5296 above, which use much of the same material. The Point…Sphere: Cf the Point and the Line in 4513 and n. Idea: One of Coleridge’s clearest expositions of a favourite word. capiendi hoc una cum alio…communes: “Of taking this together with another through marks common to both”. Cf 5294 above and n. Aid to Reflection p. 224: “Sometimes…we identify the words with the Object— though by courtesy of idiom rather than in strict propriety of language. Thus, we may say that we understand a Rainbow…but even in common parlance we should not say this of a single colour. No one would say he understands Red or Blue.” f89 “Before Abraham was, I am”: John 8:58.

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the Point produced the Line: See above 4513 and n. f89v centro-peripherical: Not in OED, which attributes peripheric to Coleridge in The Friend (1809–10); the date is incorrect. It first appeared in a footnote in The Friend (1818); see The Friend (CC) I 426–7 fnn; see also centro-peripheric f91v below. ff90–90v motion tho’ not always an apparent or loco-motion: I.e. like a spinning top; a sphere revolving on one spot would not always be visibly in motion. αει προπρωτον: “eternally before the first”. nunquam positum: “never posited”. This phantom…is Matter: Cf 5136 and n. f91 Causa sub faciens…reddit: “A Cause that makes/works from below, which renders the phenomenon intelligible.” Sub faciens explains Sufficient Cause by its derivation, a point Coleridge makes often; cf below 5442 and n. f91v eminenter: “eminently”. those determinate Energies…whose only visual Symbol is+o: See 4974 and n. f92v Numeri numerantes: “numbering Numbers”; see also 4978 above and n. Spirit?…Souls?: A question that frequently disturbed Coleridge; see 5377 f49v, 5443 and nn. Powers: See 4555, 4556, 4557, 4558, 4559 and nn, and below f94; also C&S (CC) 183–4. Piú nel uno: “Many in one”. See CN III 3560n, also Inq Sp § 79 and n. f93 Depth is Gravity in the form of relative length: See 4929 and n. Numero, Pondere, et Mensurâ generantur omnia!: “By Number, Weight, and Measure all things are generated”; cf Wis 11:20, where the Vulgate reads: “Sed omnia mensura, et numero et pondere disposuisti”, (AV) “Thou has ordered all things in measure and number and weight”; see f93v below. On Theology and Theosophy see 4517 and n. f93v Hooker: In a marginal note relevant to this entry and 5439 on Hooker’s Preface to Ecclesiastical Polity: Works (1682) 49 Coleridge defended Pythagoras against “even our incomparable” Hooker’s assertion—which was by way of an example of how students can be misled by strong preconceptions—that “Pythagoras, by bringing up his Scholars in speculative knowledge of numbers, made their conceits therein so strong, that when they came to the contemplation of things natural, they imagined that in every particular thing, they even beheld, as it were with their eyes, how the Elements of Number gave Essence and Being to the Works of Nature: A thing in reason impossible…” Coleridge had much earlier combatted a similarly literalist interpretation of Pythagoras in Lect 3 P Lects (CC) f61. Cf also, on “the judicious Hooker”, The Friend (CC) I 493. Hooker…disturbed the order of the words I.e. of Wis 11.20 quoted in Hooker 71; it is Coleridge who has altered the word-order. f94… ĸαι δυναµιν: “that the essence/being of Number is eternal and is power”; see 5296 and n. Archytas: Archytas of Tarentum (fl. 387 B.C.) was a leading Pythagorean, a mathematician and a friend of Plato; see Logic (CC) 205. Archimedes of Syracuse (c. 287–212 B.C.), the great mathematician, scientist, and inventor, is often mentioned by Coleridge. Man of Samos: I.e. Pythagoras, born on Samos, was driven from it by tyranny to Italy, where he founded his school of philosophy. See below 5439 and n.

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τους ζωοντας…και γης: Based on Iamblichus (see 5296 and n) and used in C&S (CC) 184 var. Coleridge’s translation reads (166 adapted) “the living and verily subsistent numbers [or powers], the most prescient (or provident) principles of the Earth and the Heavens”; see also 4572 f96 and n. Coleridge in his P.S. summarized views expressed in marginalia on Tennemann, quoted in n 61 to Lect 2 P Lects (CC). His own view of Pythagoras is coloured by the neo-pythagorean and neoplatonic accounts. “intellectuals/men of intellection/specialists in nous rather than philosophers”. Pythagoras…against Christ: See 5081 and n. f94v Pythagorean Numbers (Numeri numerantes, Aριθµοι νοεροι: ĸαι νοη-τοι: “Numbers that make [or create] numbers, intellectual and intelligible numbers”. On Pythagorean numbers being the Ideas of Plato, “living laws”, see The Friend (CC) I 492; Lect 2 P Lects (CC) f47 and n61; C&S (CC) 13. Aριθµοι, Iδεαι, Nοµοι, ∆υναµείς νοµικοι: “Numbers, Ideas, Laws, regulative Powers”; see above 5294 and n. 5407 F°.104 Casual metre and rhyme in a prose narrative: Lives of Jerome of Prague are legion, but none has been found containing the passage Coleridge has copied here in two five-line stanzas. In Abel Redivivus: or, The dead yet speaking, The Lives and Deaths of the Moderne Divines (1651), a collection made by Thomas Fuller of brief biographies by several hands, Fuller himself wrote The Life and Death of Jerom of Prague, towards the close of which (p 30) he said: “I had almost forgot a perpetuall speech of this Jerom, I summon you all (said he) a hundred years hence to appeare before God, and give an account of my innocent blood; several comments are made of this text…” Nowhere, however, has the first stanza been found, though the details of a staked fence and flames surrounding Jerome’s proud stoical figure appear in many accounts. Either the first stanza is Coleridge’s own combination of these elements or still another life of Jerome has eluded search. 5408 F°.105 With this entry cf above 5346 and n. 5409 F°.106 You may see an Idea working…: For Coleridge’s distinction between Idea and conceptions & facts see 4853, 4940 and nn. an analysis of his own acts of mind and states of being: On Coleridge’s emphasis on the need of self-consciousness see e.g. CN I 921 and n, CN III 4265 and n, and in this volume 5167 and n. 5410 F°.107 With this entry cf 4519 and n. Goddage: Not in OED; Coleridge’s coinage. 5411 F°.108 Luther…urges us to stir up God: Colloquia Mensalia (1652) “Of Praier” 243: “To praie from the heart, (said Luther) and the sighs of the poor oppressed people, do make such an Alarum, and crie in Heaven, that God and all the Angels must hear the same. O, (said Luther) our Lord God hath a sharp listning ear.” For Coleridge’s reading of the Colloquia Mensalia see 4594n. language that seems to border on irreverence: Cf 5326, 5403 and nn. our Lord’s Discourses: Jesus’ discourses on prayer appear in Matt 6:5– 15; 7:7–11; 21:22; Mark 11:24–6; 14:38; Luke 11:1–13; John 14:13–14. “of God who is above this world, yet also of the suffering God, or of the holy spirit which is in this world”.

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“an underlying Godhood”; sc. κτισιν: “spirit through all, i.e. the creation”. πvευµα δια Deitas diffusa: “diffused Deity”. St Paul tells us, that the Spirit pleadeth…with groans: Rom 8:26. the Personëity of the Absolute Will…I AM…Λογος: See above 5256 and n. condescension of the Spirit and…Word, in the…Creation: See 4554, 5249 and nn. Principium a supra: “Principle from above”. by Symbols alone: Cf “For the Great Invisible (by symbols only seen) …” “Religious Musings” lines 9–10: PW I 109. Prayer…illustrated by the generation of Heat: On Prayer as by implication a form of energy see CN II 2495 f39, CN III 3355; on Heat as creative energy, see 4551 f75v, 4640 f22v, 5144 ff23–24v. Deus Patiens: “the Suffering God”; see 4854 and n. “the universe of orderly things”. the Vision of God υouchsafed to Moses: Ex 33:18–23. only-begotten before all worlds: A conflation of John 1:18, 3:16, and Col. 1:15. God…hath no one ever seen: John 1:18. Glory and the Sound thereof from Eternity to Eternity: Cf Ps 106:48. et Infima Divina: “and Lower Parts of God”; Ex 33:23; cf 5240 and n. 5412 F°.109 Coleridge’s sense of the continuity of history, as reflected frequently e.g. in his newspaper writings, helps to account for his contemporary superiority as a journalist. His discussions of political questions, Irish, American, Spanish, Scottish, and English, regularly tend to begin with a historical perspective. And see such essays as the one on “Buonaparte and the Emperor Julian” EOT (CC) II 349–53. The vulgar (rich & poor): Coleridge’s usage in many contexts, i.e. uneducated, behaving instinctively. Co-europeans: Coleridge’s coinage? WAR at present: In 1826 Britain sent a large force to support Portugal against Spain. Coleridge’s view of war was not absolute but altered with circumstances; e.g. the antiwar sentiments of 1795 changed with Napoleon’s invasion of Switzerland in Oct 1802. The Holy Alliance: “The Holy Alliance of Sovereigns of Austria, Prussia and Russia”, as it was entitled, “In the Most Holy and Indivisible Trinity”, was instigated by Alexander I of Russia, Francis I of Austria, and William III of Prussia and proclaimed 26 Sept 1815 in Paris. Eventually it was signed by all the European countries, but not by England, though the Prince Regent applauded its “sacred maxims”. It became synonymous with repressions of popular movements, but as Coleridge saw, it had a potential for good government, internal and international, and is in fact credited with effects of this order by many historians. By 1828, partly by Canning’s efforts, the Holy Alliance had split. The writer (W.A.Phillips) of the article on it in EB (1911) suggests that it “issued in the first international peace conference at the Hague in 1899”. 5413 F°.110 The entry appears to continue from 5411 above. The Eternal I AM: See 4523, 4671 and nn. the Hebrew words: The Hebrew word in Ex 3:14 translated “I AM”, of which YHWH (Jehovah) is a derivative, is ’eh‘yeh, which because of the nature of tenses in Hebrew may be rendered “I was”, “I am”, “I shall be”. Cf 4644 and n.

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one not by exclusion: Cf 5399 f80 and n. Patr[i]passians: Third-century Monarchians who believed that the Father was incarnated with the Son; see CN III 3968 and n. Church Article…asserting the impassiveness of the Divine Being: Article I of “The Articles of Religion” describes God as incorporeus, impartibilis, impassibilis, rendered in BCP, “without body, parts, or passions”. ab alio: “by another”. nisi per suum ipsius υelle: “except by his own will”. Causa sui, et Fons Unitatis…: “Cause of himself, and Fount of Unity in the whole infinite plenitude of his being”. αυτοθετον Θεληµα: “the self-affirmed will”. Deus idem et ipse: “God the same and himself”. υιος ο µονογενης: “only begotten son”; John 1:18; 3:16. Deus alter et Idem: “God other and the Same”; see above 4523, 5256 and nn.; SM:LS (CC) 95, C&S (CC) 84 and nn. Very God of Very God: From the text of the Nicene Creed received by the church of England in BCP; see below f46. Epicurus taught in old times: See Lect 6 P Lects (CC) ff268–275. Le Land in our own times: Joseph Jerome Lalande and his theory of nature as random; see 5114 and n. f46 Heresy…Heretics: cf 4599 and n. Pseudo-athanasian Creed in our Church-liturgy: BCP includes the Athanasian Creed and enjoins its study and use. Coleridge’s Pseudo reflects his distrust of its authenticity. Verses explicative of the Trinity: Verses 29–41 of the Athanasian Creed. Bishop Bull or Dr Waterland: George Bull Defensio Fidei Nicaenae (Oxford 1685) and Daniel Waterland The Importance of the Doctrine of the Holy Trinity Asserted (1734); see CN III 3968 and n. confinement of the filial Subordination to the Humanity: Verses 31–6 of the Athanasian Creed, esp verses 33 and 36: “Equal to the Father, as touching his Godhead: and inferior to the Father as touching his Manhood…One altogether; not by confusion of substance: but by unity of Person.” compared with the Nicene Creed: I.e.: “And in one Lord JESUS CHRIST, the only begotten Son of God…begotten, not made, being of one substance with the Father.” 5414 F°.111 Brodt-wissenschaft: As often, Coleridge uses an 18th-century spelling. Wissenschaft lit “knowledge” or “science”, so “bread and butter knowledge”. true Freedom…the outward…determined by the inward: A recurrent theme with Coleridge in various contexts—opium, poetry, children and parents, Negroes, miracles (5402), children in the cotton factories, birds in cages; see IS (1979) Introduction 19 etc, and “Restraint” 233–47. 5415 F°.112 said Luther: Almost verbatim in the Colloquia Mensalia (ed cit 5411) 8. Luther’s metaphor of kernel and shell for the ideas and forms of religion became a standard one among the Neologic Critics of Germany in Coleridge’s day (see CN III 4401 and n), especially with Friedrich Schleiermacher in his Reden; see above 5318 and n. conceptions…new-born Ideas: See 4853, 4940 and nn. Leafit: Listed by OED as obsolete. See Dejection: An Ode, “bundled leafits”, in a variant: PW I 364n; also Logic (CC) 166.

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5416 F°.113 Custom more killing…Revolution: Anticipating Walter Bagehot’s Physics and Politics. Negativity: OED gives 1860 as the date of the earliest use. Negamus…nihil credere: “We negate: it is a duty to destroy—Noth-ing must be restructured, added on, constructed—and finally we establish this very Negativity”— Extremes meet—“to believe everything and to disbelieve every thing is the same as to believe nothing”. 5417 F°.114 A rare example of Coleridge’s rewriting an entry in toto; did he intend to use it in some work? Or was this a preparation for a careful conversation with younger professional men of whom he saw many in the legal, medical, and theological professions in addition to his own sons and nephews? On professional life generally see above 4704. 5418 F°.115 metaphors by which the N. Testament expresses the Punishment of impenitent Sinners: I.e. everlasting fire, as e.g. in 2 Thess 1:8–9; Rev 14:10–11; Matt 18:8; 25:41, 46. Tophet, Gehenna: Two places in Jerusalem symbolic in OT of the destruction of the wicked by fire, and often applied to NT texts by literalistic interpreters. f47 it is their mind that is to stand under: For this meaning of understand see 4679 and n. the Soul…is imperishable: See above 5291 and n; cf on the preexistence of the soul 4633, 4988, 5377 and nn. f47v Negative Belief: Cf 5215 f26 on negative knowledge. 5419 F°.116 O my poor Sara! She was supposed to leave Keswick for London to meet her betrothed HNC. See 5424 and 5444 n. Sara’s delay in the north was attended by alarming reports of her health from her mother, probably to HNC, of whom Coleridge was seeing a good deal at this time. Self-centering Superstitions…Sortes Biblicæ: Attacking himself as guilty of a form of the superstitious use of detached texts in the Bible (taking the first words to meet the eye on opening the Bible as a personal message), to which he objected in his “Letters” on “the bounds between the right, and the superstitious, use and estimation of the Sacred Canon”, posthumously published as Confessions of an Inquiring Spirit; esp Letter IV. He had recently been working on them. See 5315 and n. a poison destructive of life: The opium-taking, though under control at Highgate, was not altogether abandoned. The entry is one of the clearest expressions of his feelings about it. 5420 F°.117 Wordsworth’s & Southey’s position: Did Coleridge have this from conversations? Neither WW nor RS appear to have left any published record of this position. See also 5467. 5421 F°.118 Christianity consists of two ingredients—the first is History: See above 4711 and n. Those who pretend to know no other ingredient: For Coleridge’s distaste for those who would defend Christianity on purely factual historical grounds see 5158 and n. Glory to the F[ather] the S[on] and the H[oly] G[host]…From “An Order for Morning and Evening Prayer Throughout the Year” BCP. exponent: See 4530 and n. it is an Idea or Eternal Truth: For Coleridge on Idea see e.g. 4853, 4940 and nn; for Christianity as an Idea see 5159, 5250 and nn.

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the destruction of the Temple…of our Lord’s Prophecy: John 2:19; in a note on Eichhorn NT (B) II 264 Coleridge wrote that “in this instance, at least, John understood the words of his Friend and Master better than Pr [ofessor] Eichhorn”, who interpreted the prophecy as referring to the religious institutions of the Jews. Coleridge maintained that Jesus was referring to himself as the “Jehovah word”, the power behind the Temple, which was “only in a secondary and far meaner sense the temple of Jehovah”. See CM under Eichhorn; also CN III 4401 and n. Metaphors: On the dangers of confusing them with reality see CN II 2711, 2724; on the opposite process, of rarefying a Symbol into a metaphor see 5215 f24 and 5250. various interpretations of the Apocalypse: See above 5329 and n; also 4615 and n. 5422 F°.119 the wish and want of Common Sense: I.e. of one that links the five senses, and by which we are conscious of perceiving an object. The idea found also in Aquinas, Bacon, and many others, originated with Aristotle; see e.g. David Ross Aristotle (5th ed rev 1949) 139–42. the 4 sided Pyramid which no one of nine persons saw…: On this illustration of his frequently made point, that sight is not a sense necessarily common to all, see a letter to EC 27 July 1826 (CL VI 597); see C&S (CC) 178–9. The illustration was also used in the Logic; see Logic (CC) 117n where it is traced to Moses Mendelssohn Morgenstunden (Frankfurt & Leipzig 1790) xvi–xvii. Jupiter being 1000 times larger than our Earth…: Coleridge could have had this information from a number of sources, possibly Long’s Astronomy (see 4652n) or Samuel Vince A Complete System of Astronomy (3 vols 1814–23), which contains a full account of Jupiter (1231–62). Probably he remembered it from being told it by his father one winter evening when he was eight years old. CL I 354. According to modern astronomers, Sirius is 4.6 times larger in volume than the sun. Kepler: See 5294 and n. Power that stands under it: See above 5418 f47 and n. 5423 F°.120 Well worth thinking of: He had thought of fascination decreasing with distance some three decades earlier, “Love is a local Anguish”, he said in a letter of July 1794 about Mary Evans, “I am 50 miles distant and am not half so miserable”. CL 192. 5424 F°.121 Six lines are heavily hatched out at the beginning. George Frère (1774–1854): Of Lincoln’s Inn, brother of Hookham Frere, whose eldest son, John, was at this time at Eton; he took his Cambridge degree in 1830, and became a distinguished clergyman. adverting to […?…] About three or four words again are heavily hatched out. Henry Gillman: He came home Tuesday Night [2 Aug 1826] for the Eton summer vacation, his last one (see 5214n). Henry did not become eminent, nor an actor; possibly his taste for dressing up in women’s clothes had a different significance. He was apparently a stormy youngster (see CN III 4341; also 5047, 5254, 5456, 5457) whom Coleridge tutored and tried to interpret to his worried parents. See 5310 and 5457 and nn. He died unmarried at the age of 44. Two more lines are again firmly blacked out before the date (Saturday 30 July). …so ill at Kendal: See 5419 and nn. Mr. Gee was a neighbour of the Wordsworths at Rydal. … The exact number of symbols for the letters of the name of Sarah’s cousin and future husband, Henry Coleridge.

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four momentous reasons: Implied in the cross-references above. 5425 F°.122 Applying the polar logic and the terms of the compass of Nature (4555 and n above, see also 5150, 5189 and nn), Coleridge is looking here at the human body, its organs, systems, and powers, arranging and correlating them in groups of three, each group containing polar opposites and their synthesis. The Liver he sees as the negative Pole opposite to the Lungs, because in respiration the lungs take carbon away from the blood, emitting it to the air, whereas the liver absorbs carbon into the blood. The three vital powers, irritability, sensibility, reproductivity, correspond to the three principal systems of the body, muscular-arterial, nervous, glandular-venous; see 4868, 5168, 5171 and nn above. Cyanic Gas: I.e. Cyanogen? A compound of carbon and nitrogen so named and isolated in 1815 by Gay-Lussac. 5426 F°.123 The entry is a continuation of 5322 above, on Eichhorn’s interpretation of the conversion of St Paul (then Saul) on the road to Damascus as narrated in Acts 9:1–21. The passage from the top of f49v to ejusdem generis was copied by Mrs Gillman on a smaller sheet which was tipped in after f49v, as the obliterations in 5424 f49 (on the other side of the leaf) had obscured parts of this entry. Nature in the form of Time: See 4853 and n. f49v rather…than abuse Eichhorn for his explanation: See above 5322; Eichhorn NT III 11–13 and ABbLitt VI–I 1–22 explained the event as a pathogenic psychological response to Paul’s being struck by lightning, citing parallels from contemporary medical history. ejusdem generis: “of the same kind”. every part of the Incident…: I.e. besides the account in Acts 9:1– 21, Paul’s explanation of it in Acts 26:12–19 (the speech before Agrippa); 2 Cor 12:1–4; Gal 1:12– 13. Cornelius’s…belief of the coincidence of a Dream: Coleridge here was apparently confusing Ananias’s vision (Acts 9:10–17) of Paul with the one recorded in the next chapter (Acts 10:1–33), Cornelius’s, regarding clean and unclean meats. Coleridge has it correct in 5322 f27v. Luke, Paul’s Biographer: Eichhorn NT I 579–95, II 1–98 sets forth Luke as Paul’s companion, a student and recorder of his missionary journeys. Luke’s authorship of Acts has never been seriously disputed. Eichhorn would add…: Eichhorn NT III 12; see 5322 above; and from ABbLitt VI-I–I 3, “Ueber die Nachricht von der Bekehrung des Apostels Paulus zum Christenthum”: Tr. The beliefs of the ancient world attributed something ominous to a bolt of lightning and thunder out of a clear sky, sometimes something good and sometimes something evil, according to the conditions of the situation and circumstances, and the temper of the person to whom this natural phenomenon occurred. Coleridge complained in his marginal comments that Eichhorn overdid his explanation of the miracles in the NT by attributing them to folklore. St Paul’s own assurances: Acts 26:12–19; Gal 1:12–13. I cannot agree with Eichhorn to interpret the texts…: Eichhorn NT III 21:

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Tr: So the life of Paul became a continuous struggle against Christians uneasy about Judaism, and against zealous Jews. Against the former he easily conducted his defence on the grounds that he received his doctrines from the words of Jesus during his conversion experience; “that revelation of Jesus Christ” which came to him on the way to Damascus (Gal 1:12) made him an immediate Apostle of Jesus, as were the other Apostles, from whom-he at least had learned nothing, although they had learned from him (Gal 1:11 to 2:18). The same point is made in Eichhorn ABbLitt VI-I 20–21. f51 insulated cases to which Eichhorn refers: In ABbLitt VI–I 12–15; see above 5322. from the Baptism of John to the close of the Apostolic Age: Coleridge considered the gospel history to have begun with John’s baptism of Jesus; see 5228 and n. Cornelius must have been a Liar: Again a slip for Ananias; see above f49v. St Luke…received his information from St Paul’s own Mouth: See above f49v; in a note on Eichhorn NT (B) III 12 Coleridge wrote, “Where could Luke have received the account but from his Friend and Comrade, St Paul?” 5427 F°.124 text in which our Lord promises…: John 14:26. generally received notion of plenary inspiration: See above 5337 and n. according to St Matthew…as equivalent to written by Matthew. For Coleridge’s theory of the composition of Matthew see 5224 and n. κηρυγµατα: “preachings/teachings”. f51v celebrated texts respecting the Sin against the Holy Ghost: Matt 12:31–2, Mark 3:28–9, Luke 12:10. “it seems to me at least”. Sin of the Apostate Spirits: See 5249 and n. 5428 F°.125 The Nixons lived at No 4 The Grove. Miss Eliza Nixon, Mr Nixon’s daughter, was Coleridge’s attentive friend; see Elisa PW II 1009 and n, and 4926n, and CL VI index. See, the reverse of a Verb Deponent: I.e., as this [the deponent verb] is active really, though in form passive, the verb to see, as Coleridge used it here is the opposite, passive in this sensual trance, but in form active. The passive sensual trance is the clue to the apparent contradiction here (in the mind’s lack of activity in seeing) with Coleridge’s more usual dynamic assertions in attacks on Locke’s tabula rasa and Berkeley’s passivity. In fact this sensual trance illustrates rather than contradicts his objection to theories of the impress of the outer world on the senses. The mind is blank until a higher order of seeing intersects the sensuous in the intuition of the Beautiful; this is spiritual. who live without God in the World: An echo from Eph 2:12, and perhaps from CL’s poem printed in 1799 in An Anthol I On Living without God in the World: L Works IV 19–20. Mrs Gillman: She was Coleridge’s saint, which fact did not preclude minor friction at times; see, on the beauty of her face, and on her as an encourager to poetry, The Garden of Boccaccio: PW I 478, and on her singing 4721; see also 5368 and n.

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Elm-tree…interstices of twilight Air made visible: Coleridge, here thinking like a painter, observed what he had often noticed, the effect of intertwined branches of trees against the twilight sky; see 4738 and n and the frequent allusions in his poems, from This Lime Tree Bower onwards. Tουτος-κοσµος: “This-world”. Cf below 5435 and n. 5429 F°.126 The distinction here between synthesizing and analyzing functions in the Reason and the Understanding is a variant on earlier Kantian views in CN III 3293 f15, 3962 and nn; also 5288 above. in the present state both of Man and of Nature…the highest possible State is a State of Understanding: I.e. the state of Reason is unachievable, except for possible inklings of Ideas and occasional insights into the nature of God. See also 5466 below. Identity or Coinherence: Cf 4644, 4714, 4784 above, also 4836. Understanding=Separation of Means and Ends: See C&S (CC) 59, 123; SM:LS (CC) 19n. τo αµεινον: “the better”. Optic cylinder: I.e. the “optical lantern”, or “magic lanthorn”, which first appeared in England about 1808. To αγαθον (& το αριστον…): “the good (& the best)”. 5430 F°.127 the proper Type of the Patron: Coleridge intended to write an essay on patronage; see CN III 3545 and n. Pericles (c 495–429 B.C.) instituted the great programme of building on the Acropolis; his friend Phidias supervised its execution, designing the Parthenon and making the great statue of Athena, which he followed with the statue of Zeus at Olympia for the city of Elis. On Phidias (c 500 B.C.–c 430 B.C.) see 5280 and n. Maecenas (c 74– 8 B.C.) was the close friend of Augustus and an influential man of wealth remembered for being the patron of Horace and Virgil. Augustus Caesar (63 B.C.—A.D. 14), the first Roman emperor, also was a patron of Horace and Virgil and boasted that he had found Rome a city of brick and left it a city of marble. 5431 F°.128 Datable [13 Aug 1826] from the next entry. Here and in 5432 Coleridge is continuing to argue with Johann Christian Heinroth, whose Lehrbuch der Anthropologie (Leipzig 1822) he had been annotating that day and reading late into the night; 5432 was written after midnight. Here he is not quoting Heinroth (223), nor his own extensive and highly critical notes quite exactly. Tr: What we call materials are themselves only ideas of the constitution of what works upon us from outside, and if there are materials, then they only exist in our ideas, they are those parts of our ideas which we confuse with parts of things. Things are nothing but the necessary products of external individual energies which affect our powers of perception in a certain way. A tremendous amount [ausserordentlich viel] is gained thereby: for in this way the world is dissolved into a realm of energies which are subject to certain laws and are of the same order as our powers of imagi-nation and their laws. Energy and Law: the entire web of the world is unravelled into these two threads; these two are the true material of the world, and this is the very material that we find within ourselves: our active being is nothing else but Energy and Law.

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In the margin Coleridge (where he has put an asterisk), objected, “This I can not see for that identical moss the Life of me! In order to affect me with a moss rose there must rose Power—a precisely determined Unit”. (Note the tentative tone of this notebook entry in comparison with the sharper assertion of the marginal note.) every Power is measured by its Product: See 4515 and n, and CL IV 790. Calorific…Caloric: Calorific, i.e. heat-producing, caloric the matter of heat; see 5144 and n. Radii colorifici are “colour-making rays”, radii colorati, “coloured rays”. One might have expected Coleridge to accept Heinroth’s attack on materialistic assumptions in the scientific inquiry into nature, but it was Heinroth’s unclear language that irritated him; see the next entry. 5432 F°.129 To-morrow: I.e. after 5431, 10 p.m. 13 Aug. In this period Coleridge was thinking a good deal about his own death; see e.g. 5360. Empfindung: See CN III 3562n, 3605 and n, and the explicit 4443; also 5286 f13v and n. Here where Feeling and Sensation seem to be comprized in Empfindung the reference is to part of Heinroth’s extensive Appendix III Ueber doppelte Bedeutung des Begriffs Geist (“On the dual meaning of the concept of mind”) 414. Coleridge’s charge of confusion makes it necessary to quote Heinroth’s German: Also fassen wir nochmals recht scharf ins Auge, dass wir keine Empfindung erzeugen können, wie wir wohl den Gedanken und den Willensart erzeugen, sondern dass wir die Empfindung nehmen müssen, wie sie uns geboten wird, ohne im geringsten etwas an ihr ändern zu können. Wir machen dadurch eine neue Erfahrung an unserem Wesen: nehmlich, dass es uns nach innen zu und von innen heraus frei, aber nach aussen zu und von aussen herein gebunden ist. Die Nöthigung tritt ein, sobald wir aus dem Gebiet unseres Willens und Gedankens treten. Wir sind nicht genöthiget zu wollen oder zu denken, wie wir wollen und denken, aber wir sind genöthiget zu empfinden, wie wir empfinden…Wir erscheinen also vor unserem Bewusstseyn rücksichtlich der Empfindung als abhängige Wesen. Tr: Let us grasp very firmly and clearly that we cannot produce a feeling/sensation [Empfindung] as we produce thought or an act of will, but that we must receive a sensation [Empfindung] as it is offered to us without being able to change anything about it. This teaches us something new about ourselves: that inwardly, both from our inner self and towards it, we are free, but outwardly, both towards the outer world and from it, we are unfree. We have to take account of necessity, the moment we go beyond the sphere of our will & our thought. We are not under any compulsion to will or to think as we will and think, but we are compelled to feel [empfinden] as we feel. With respect to sensation [Empfindung] we appear before our consciousness as dependent beings. a smarting sensation…an empfindung of Delight: But in English we use “feeling” in both senses, as Coleridge illustrates. So, according to Grimm, did the Germans. Coleridge’s objection is to philosophers doing so, in any language.

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my so long absent Daughter, See 5419, 5424, 5444, 5445 and nn. After 414 there are two notes on Heinroth, one on 474 is dated 13 Aug 1826, the night before this entry. The other is on 419: “This seems to me very like talking of a Light to see the Light by. The very word Bewüsstseyn should have saved H. from this absurd Caricature of Malbranche!” this inward Finding: Coleridge’s succinct translation of Heinroth’s verbiage gives his main objection to Heinroth’s argument (414.) that we are unfree. his conception of Bewüsstseyn is shadowy. Coleridge does not exaggerate. Heinroth said (421): “Vernehmen wir nun nicht auch, im Bewusstseyn, wie wir z.B. im Ohr vernehmen?…unser Bewusstseyn wäre also das innere Sinn, durch den wir uns selbst vernehmen; und nicht blos uns selbst, sondern auch die Welt…” Tr: “Do we not also hear (vernehmen) in our consciousness as we do, for example, in our ear?…according to this, our consciousness would be the inward sense through which we hear (vernehmen) ourselves; and not only ourselves, but the world too…” (Vernehmen meaning both “to hear” [the sensation] and “to apprehend” [to feel]). Heinroth’s usage varies. In the passage (414) quoted above, he used Empfindung to mean sensation, and on 420 he referred quite clearly to the “Empfindungswerkzeuge, Sinne gennant” (“the instruments of our feelings, called the senses”). However, on 76–7 he had used the term Gefühl strictly to mean sensation, whereas further down on 414 he used empfinden to mean something approaching “to apprehend mentally”; thus (cf his use of υernehmen, quoted above): Betrachten wir zunächst den Inhalt und das Wesen der Empfindung, wie wir es im Bewusstseyn auffassen, etwas genauer. Erstlich und zunächst empfinden wir uns selbst, wir gelangen nur durch die Empfindung unser selbst, zu uns selbst. Nicht durch unser Denken oder Wollen erzeugen wir gleichsam unser Seyn, sondern dieses ist uns durch die Empfindung gegeben. Tr: Let us first take a closer look at the content and nature of feeling [Empfindung] as we apprehend it in our consciousness: first and foremost we feel ourselves, we attain ourselves and to ourselves only by means of feeling. Not by means of our thinking or our volition do we produce our being, as it were, but this is given to us by means of feeling. The two entries in Grimm on Gefühl and Empfindung are an index of the degree to which the words overlapped. The article on Empfindung, prepared by Jakob Grimm himself (Vol in 1862) indicates that the word became widely current only in the late 18th century, and gives many examples from sources familiar to Coleridge. It gives the Latin sensus as the equivalent of both Gefühl and Empfindung, but distinguishes between them loosely: “Empfindung has something spiritual which is missing in the sensuous Gefühl; Empfindung is more subjective, Gefühl more objective; both words are frequently interchangeable”. According to this, Heinroth’s distinction, treating Empfindung as sensation, would run counter to the general—admittedly very fluid—usage of the time. Grimm’s judgement would seem to confirm Coleridge’s.

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However, Heinroth’s usage is supported to some extent by one definition offered in the very long entry on Gefühl (in Grimm Vol IV prepared by R.Hildebrand 1878): “fühlen=empfinden, d.h. sinnlich empfinden”. Indeed, the article calls into question Grimm’s earlier distinction; i.e. “it corresponds to present Sprachgefühl, but in fact is arbitrary and very recent”. In much earlier philosophical usage the distinctions had been reversed, so Heinroth’s use of Empfindung for sensation did have precedent after all. (This is the word Sulzer had used in translating David Hume.) The psychological thinking of the period was much concerned with both the conveying of information to the mind via the senses and contrariwise the absorption and selection of that information via the prior disposition of the mind, i.e. the relation between perception and conception, logically and psychologically. This appears to be the general context to which these Heinroth entries belong. See also Begriff/Anschauung in 4923 and n. The argument on 419 is difficult to convey in condensed form; in fact as its diffuseness is Coleridge’s essential objection to Heinroth’s work, German seems again to be needed: Denn, lässt er das Ich, nicht blos im Wollen oder im Denken, sondern auch in der Empfindung, durch sich selbst afficirt werden, warum nich auch im Bewusstseyn? Allein mein wir sind uns eben bewusst, dass wir uns in der Empfindung nicht selbst afficiren, obschon wir uns bescheiden, den Grund, das Ding an sich, dieser Affection nicht zu kennen. Wenn es nun eine gleiche Bewandtniss mit dem Bewusstseyn hätte? Dass mein Bewusstseyn durch mein Denken nicht zu Stande kommt, ist mir ganz klar: denn ich denke im Bewusstseyn, wie der Vogel in der Luft fliegt, der Fisch im Wasser schwimmt. Ich bin überhaupt, auch wollend, auch empfindend, im Bewusstseyn: kurz, es ist das Element, in dem ich als Seelenwesen lebe. Blicken wir das Bewusstseyn recht genau an! Vergleichen wir es mit unserm Seelenwesen selbst, so finden wir: es hat nichts Aehnliches mit unserem ganzen Seelenwesen in allen seinen Erscheinungen. Es gleicht nicht dem Gedanken, nicht dem Willens-Act, nicht dem Gefühl unserer Seele; es hat gar keine Gestalt oder Form; es ist nichts als eine Klarheit, ein Licht, wobei und in welchem wir uns selbst sehen, wie wir durch das äussere Licht die Gegenstände erkennen. Es wird immerfort erzeugt—wenn es über-haupt erzeugt wird—ohne unser Zuthun und Vorwissen. Es ist da, und wir leben in ihm; diess ist das Nächste und Gewisseste was wir von ihm wissen. Allein es ist doch an uns, d.h. es gehört zu uns, ist unzertrennbar von unserm Ich; und es ist in uns: es durchdringt und erfüllt uns, wie das Licht den Raum durchdringt und erfüllt. Tr: For if he [Fichte] argues that the I affects itself not (419) only in willing and in thinking but also in feeling [Empfindung], why not also in consciousness? However, we are simply conscious that we do not affect ourselves in feeling, although we are content to remain ignorant of the cause, the thing in itself, of their affection. Suppose just the same case

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applied to consciousness? I am quite clear that my consciousness does not come about by means of my thinking: for I think in consciousness, as the bird flies in the air, and the fish swims in water. I exist in consciousness, altogether, when I am willing, too, and feeling: in short, it is the element in which as an animate being I dwell. Let us look very closely at consciousness. If we compare it with the life of our soul psyche, we will find that it does not in any way resemble our entire animate being in all its manifestations. It does not resemble thought, nor the act of will, nor the feeling of our soul; it has neither shape nor form; it is nothing but a clarity, a light by which and in which we see ourselves, as we recognize objects by external light. It is always produced—if it is produced at all— without our help or prior knowledge. It is there; and we live and move in it; this is the surest and most immediate thing we know about it. But it is still part of us; that is, it belongs to us, is inseparable from our self; and it is in us; it penetrates us and fills us, even as light penetrates and fills space. toto genere: “by a whole class”, i.e. putting it in an entirely different class. f53 Sensation…Perception: See above 5276, 5280, 5286 and nn. 5433 F°.130 The Psalms for the Day: As designated in BCP Ps 71 and 72 are for the 14th day of the month. Ps 72 is a paean to a glorious king of Israel. Shiloh: From the Hebrew, sheelouh, “his descendant”. See Gen 49:10. the Delight of Nations: A remembrance of Hag 2:7, “…the desire of all nations shall come”, from reading Ps 72:17, “…all nations shall call him blessed.” even supposing…Hebrew Poetry is characterized by Hyperbole: As suggested by Eichhorn AT III 20–4; it was a common view among the deists. Fitzroy Farm: From the north end of The Grove ran the drive to Fitzroy House with its extensive estate. The house was demolished in 1828, its last tenant being Mr Robarts, the banker, who entertained Byron, Keats, Samuel Rogers, and Coleridge, among others. fine Sunsets of late: See 5428 above. the two flower-glasses and one flower-pot: Cf 5356 and n. T. Phillips’s (R.A.) Musical Scale of Proportions: Thomas Phillips’s Lectures on the History & Principles of Painting (1833). The Lectures were given 1827–32. In Lect VI “On Design” he argued that there is in us an inherent sense of beauty and in many things “a resident beauty; principally the result of well-regulated proportion” (266). He referred to architecture, Greek vases, flowers, the visual, and then said, “For the ear, proportion and combinations of sound producing beautiful, or rather delightful music, have been mathematically demonstrated”. He cited Beethoven’s ability to compose (mathematically) when deaf. Did he quote Newton (Optics III), who makes a clear comparison of the musical with the colour scale? As Coleridge had known Phillips at least from 1819 when Phillips painted his portrait (see frontispiece to Phil Lects 1949), Coleridge may have discussed this in conversation. Newton Opticks (1704) Bk III Pt I Queries 13, 14 read: Q.13. Do not several sorts of rays make vibrations of several bignesses, which according to their bignesses excite sensations of several colours,

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much after the manner that the vibrations of the air, according to their several bignesses excite sensations of several sounds? Q.14. May not the harmony and discord of colours arise from the proportions of the vibrations propagated through the fibres of the optic nerves into the brain, as the harmony and discords of sounds arise from the proportions of the vibrations of the air? For some colours, if they be received together, are agreeable to one another, as those of gold and indigo, and others disagree. Cf on Newton on Colour CN II 3116 and n, CN III 3606 and n. 5434 23.26 No elements in the Bible…Fire is not mentioned: I.e. in the Creation stories in Gen I and 2, the probable context of the conversation; cf above 4719 f53v. The Hebrew words for “earth”, “air”, “fire”, and “water” appear in OT as the Greek words appear in NT, but in both languages they are used in the sense of secondary physical phenomena, and not in the Greek and later western philosophic sense of the primary elements that give rise to phenomena. Cf CN III 4418 f11 and n. MR HURWITZ: Coleridge was in the habit of discussing words with him; see CN III 4418 f11 and n; see above 5321 and n. Tohu…Bohu: Gen 1, 2 (AV): “without form and void”; in later Hebrew Tohu also meant “a sense of wonder” or “amazement”, as did τò this root occurs once only in Plato, in Phaedrus 254c. Coleridge translated τo θαµβείν as “astoundment” in The Friend (CC) 1519, a passage which shows his association of it with Plato Theaetetus 155D. He may also have been thinking of the account of Creation in Plato’s Timaeus 318 foll. Both creation and philosophy begin with amazement; see also 5131, 5132 and nn. Bohu can be divided into two words meaning in it [was]. 5435 23.27 Much of this entry appears in a footnote to AR 219–22 and it is likely that it should be dated (with 5436) to 1823–4 or earlier. The appearance of the MS suggests that these entries could have been written before 5434 was. man of Genius…an invading Alien…: Cf CN III 4248 and n. “τουτος κοσµνς” of the Apostolic writers: “the multitude, …this world”. The first phrase is not the usual NT one for this meaning. Examples of “this world” are numerous, e.g. John 8:23;1 Cor 1:20; Gal 6:14. Cf 5428 and n; cf C&S (CC) 165 and n, 174 and n. first of difference; 2nd of diversity: Coleridge attributed the distinction to Kant; see 4548 f79v. f23v the perception…passes into a sensation: See CN III 3605, 4151 and nn. Cf above, 4540 ff35v–36, 4929 f31v, 5286 f13v, 5432. f24 apud Musa… ipsas etiam apud Musas: “in the company of the Muses…even in the company of those very Muses”. f24v the attention: On attention as contrasted with thought see The Friend (CC) I 16– 17, 25, 150. a popular work: Coleridge describes here what he had called “the plebification of knowledge” in The Friend (CC) I 447. 5436 23.28 In AP 298–300 var. The best plan: Cf the plans of study recommended in e.g. CN III 3934, and above 5121.

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To whom at this date were these remarks (mentally) directed? Derwent? Launcelot Wade? Some others of the Thursday classes? note-book for each…: f25 Bacon…Aristotle…every four or five years…a Had Coleridge followed the second part of this advice as consistently as he practised the first, the editorial problems of date and source would have been considerably reduced. f26 words unsought for and untrimmed…disputing…: This sentence, indeed the whole entry should be a caveat against simplistic interpretations of Coleridge’s use of other writers. 5437 F°.131 Hooker’s Preface: Ecclesiastical Polity (1682) as below in 5443 and n. Hooker 56–7, pages annotated by Coleridge, discussed church controversies and the decisions of Church Councils: God was not ignorant, that the Priests and Judges, whose sentence in Matters of Controversie he ordained should stand, both might and oftentimes would be deceived in their judgement. Howbeit, better it was in the eye of his understanding, that sometime an erroneous sentence Definitive should prevail, till the same authority perceiving such oversight, might afterwards correct or reverse it, than that strifes should have respite to grow, and not come speedily unto some end: Neither wish we, that men should do any thing which in their hearts they are perswaded they ought not to do; but this perswasion ought (we say) to be fully setled in their hearts, that in litigious and controversed causes of such quality, the Will of God is to have them do whatsoever the sentence of judicial and final Decision shall determine, yea, though it seem in their private opinion to swerve utterly from that which is right; …Or if there be no remedy, but somewhat needs ye must do, which may tend to the setting forward of your Discipline; do that which wise men, who think some statute of the Realm more fit to be repealed than to stand in force, are accustomed to do, before they come to Parliament, where the place of enacting is; that is to say, spend the time in re-examining more duly your cause, and in more throughly considering of that which ye labour to overthrow: As for the Orders which are established, sith Equity and Reason, the Law of Nature, God and Man, do all favour that which is in Being, till orderly Judgement of Decision be given against it, it is but Justice to exact of you, and perversness in you it should be to deny thereunto your willing obedience. Not that I judge it a thing allowable for men to observe those Laws, which in their hearts, they are stedfastly perswaded to be against the Law of God: But your perswasion in this case, ye are all bound for the time to suspend; and in otherwise doing, ye offended against God, by troubling his Church without any just or necessary cause. Be it that there are some reasons inducing you to think hardly of our Laws: Are those reasons demonstrative, are they necessary, or but mere probabilities only? An Argument necessary and demonstrative is such, as being proposed unto any man, and understood; the mind cannot chuse, but inwardly assent. Any one such reason dischargeth, I grant, the Conscience, and setteth it at full liberty.

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Coleridge in the margins sounds less authoritarian. He noticed Hooker’s “Spirit of Wisdom” and “Spirit of Meekness”, and commented that the “fatal error of the Romish Church” was “the unrepealability of their decisions by any succeeding Council or Pope. Hence even wise decisions—wise under the particular circumstances and times— degenerated into mischievous follies, by having the privilege of immortality without any exemption from the dotage of superannuation. Hence Errors became like Glaciers or Icebergs in the Frozen Season, unthawed by Summer, and growing from the fresh deposits of each returning Winter”. 5438 3½.119 P.S. P.S. 12 Sept 1826: This was written in a finer, cramped hand after 5156 was on the page, clearly later than the preceding part of the entry (5155). The quantitative properties of the Metals were certainly emphasized by Brande himself in his Lectures on Mineralogical Chemistry delivered at the Royal Institution in 1817 and printed in QJSLA (1817–18) III–V. but Metal=Quality: I.e. the metals have been too exclusively studied in their quantitative relations, produced by and abstracted from their inner nature, whereas (cf CN III 4418) metals essentially display the productive power of galvanism and should be seen as symbols or exponents in depth; quality was for Coleridge the ground of quantity. Quality expressed inner nature and power, quantity was a derivative and abstraction from this. See 5103 and n; also 4555, 4929 and nn. 5439 F°.132 Pythagoras at Babylon—Daniel as the Archimage: Archimage as chief magus or priest. Pythagoras (b c 580 B.C. in Samos) and Daniel (born about the same time) could have met, and Pythagoras’s travels and interest in eastern religions brings this plan for some sort of fictional dialogue within the realm of imaginative plausibility. The possibility of his meeting with Daniel is often mentioned, e.g. by Brucker Historia critica philosophiae (1767) I 1004, and by Huet Demonstratio evangelica (1772) 285–6. Pythagoras: Iamblichus in his life of Pythagoras (cf 5296 and 5406) Chap 3 tells how Pythagoras sailed from Samos to Sidon, where “he conversed with the prophets who were the descendants of Moschus, the physiologist, and also with the Phoenician hierophants. He was likewise initiated in the mysteries of Byblus and Tyre and in the sacred operations which are performed in many parts of Syria”. He then went to Egypt where after twenty years he was captured by Cambyses (525 B.C.) and “brought to Babylon. Here he gladly associated with the Magi…and learnt from them the most perfect worship of the Gods”. meditation on the Superessential: See e.g. 5256 above. Daniel unfolds his doctrine of Symbols: Coleridge was deeply interested in the book of Daniel (see 5287 and n) and in the contemporary controversy over the date and interpretation of it, on which he disagreed with Irving; see a letter to EC 8 March 1826 (CL VI 568–71). Daniel’s prophecies (Chaps 2, 7, 8) are set forth in pictorial symbols—a statue, a ram, a she-goat, a lion, a leopard, etc. But for the numbers as symbols of powers intended here, see above 4912, 5406 and nn. Huet (loc cit above) approves of the suggestion that the tetractys of Pythagoras meant the tetragrammaton (the four-lettered name of God, JHVA) and that Pythagoras learned this from Daniel. Here turn to the Claspbook (G [illman]’s receipt-book originally) p. 154: I.e. N26 f88v; see N 26 Gen N. This refers to the beginning of 5406, which was therefore already on f88υ. If that entry was made for a practical use in some work, its purpose is not known.

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But at this time, after publication of AR Coleridge may well have been working again on his “Opus Maximum”, “Assertion of Religion”, or on C&S. An anagram of Phrear, i.e. Frere, in Greek “a well”, and the 5440 26.56 passage could mean, “Frere, the fair and good” i.e. The Good Great Man as described in PW I 381, “after the new moon [i.e. the beginning of the month?] to [speak to?] [dat] means “pool”, hence Liverpool”. Hπατο-means “Liver” and “Liverpool”, i.e. the “well” is to speak to “the pool”. The second Greek phrase means: “his dear head; for my heart is full of love—since Frere is a deep well of all fair and good things”, again with the play on Frere and In these days just before leaving for Malta, in Sept 1826, Frere spoke to the Prime Minister, Lord Liverpool, gave him from Coleridge a copy of AR, and extracted a promise of a sinecure of some sort, possibly the Civil List. But Liverpool was incapacitated by a stroke before he was able to carry through his promise. The day before this entry Liverpool wrote to Frere asking for Coleridge’s address; see CL VI 53 9n. On Frere see 5441 and n, and most pertinent, 5313 and n. 5441 26.58 In pencil except for the first paragraphs, including the Greek words for “the fair and good”; see 5440 and n above. J.H. Frere returned to England for a year, Sept 1825 to Sept 1826; he wrote on the page before 5442 was written in avoidance of his pencilled two lines Oracles…unum: “all double-tongued, one against the other”. According to Aeschylus, Themis was the presiding goddess at Delphi, before Apollo came. She was the personification of established custom, law, and justice. Does Frere’s jotting represent a diplomat’s foreboding as to what lay ahead of him? 5442 26.57 The entry is a comment on Hooker’s dismissal of Pythagoras; see 5406 and n above. For some general Coleridgian observations on contemptuousness see CN I 904, CN II 2488, 3080; he was alert to it in defending earlier thinkers such as e.g. Pythagoras, Plotinus, the Schoolmen, Boehme, Bruno, Paracelsus, Swedenborg, against rationalist or empiricist scorn; see indexes in CN I–IV under these names. f96 apxai…ριζαι: The last part of the passage from Iamblichus Life of Pythagoras quoted in 5296; see 5296n. αγγελοι Θεου δηµιουργικοι: “creative angels of God”. sufficient Causes (Sub-facients): See 5406 f91 and n. Aριθµοι αιδιοι Numeri numerantes: “Eternal numbers, creative numbers”. Again, see 5406 and n. f96v The Word: See 5297 and n. πνευµατα: “breaths/spirits”; ψυχαι: “souls/butterflies”. See above 5406 f92v, also 5317 f48v. f96v Thin folio…: Thin does not describe the Folio notebook now in HEHL, which is a thick one running to 186 leaves and has not a red leather back, nor does Coleridge’s reference to p. 100 appear to be relevant; the Thin Folio has disappeared. What the reference here underlines is the close relation between N 26 and other notebooks; see N 26 Gen N. 5443 26.59 The hitting jump: Bk I of Hooker Ecclesiastical Polity (1682) 82 reads: “In goodness therefore, there is a latitude or extent, whereby it cometh to pass, that even

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of good actions, some are better than othersome; whereas otherwise one man could not excel another, but all should be absolutely good, as hitting jump that indivisible Point or Centre wherein goodness consisteth”. Wine consists: Of essentially what Coleridge said here; see 4571 and n. combination in a living process—not a mixture, or mechanical juxta-position: See The Friend (CC) I 9411 and above 4573, 5144 and nn. Language…is an Organic Growth: See e.g. 4818, 5136, 5314 and nn. f97v Hooker (p. 81): Also Ecclesiastical Polity (ed cit): “The Soul then ought to conduct the Body, and the Spirit of our Minds, the Soul. This is therefore the first Law, whereby the highest power of the Mind requireth general obedience at the hands of all the rest, concurring with it unto Action.” Cf AR Aphorisms on Spiritual Religion XVI: “Thus Hebrews ix. 14 Through the eternal Spirit he offered himself. And even from Peter’s words…it is evident that the Spirit, here opposed to the Flesh, Body or Animal Life, is of a higher nature and power than the individual Soul, which cannot of itself return to reinhabit or quicken the Body.” AR 297. Cf 5377, 5406 and nn. prodocimastic: Not in OED with this prefix; docimastic, “pertaining to the assay of metals/proving by test”. f98 P. 89. Eccles. Pol.: Also from Bk I, as Coleridge quoted it with slight variants in pointing, and one typical condensation; for Coleridge’s to be more strong by confederacy Hooker has: “to the end, that when many are confederated, each may make the other more strong”. In his copy Coleridge annotated Hooker’s “Idea” of what a Society is (88– 9): see CM under Hooker. P. 92: Hooker wrote: “Under Man, no Creature in the World is capable of felicity and bliss: First, because their chiefest Perfection consisteth in that which is best for them, but not in that which is simply best, as ours doth.” Bk I § I I. Coleridge’s annotation there (92–3) is dated 15 Sept 1826, and Coleridge there quarrelled with Hooker’s use of the word “Nature”. Annotations are long and numerous on the pages to which Coleridge refers in this entry. f98v The S.S. entitle the Gentiles…. Dogs: Cf 5241; David Hartley, towards the end of the second part of his Observations on Man (1791) Chap IV Sect V, just before the Conclusion, in discussing the S[acred] S[criptures] on the final happiness of the brute creation, wrote: How far the brute creation is concerned in the redemption by Christ, may be doubted…. However, their fall with Adam, the covenant made with them after the deluge, their serving as sacrifices for the sins of men, and as types and emblems in the prophecies, their being commanded to praise God (for every thing that hath breath is thus commanded, as well as the Gentiles), seem to intimate, that there is mercy in store for them also, more than we may expect, to be revealed in due time. The Jews considered the Gentiles as dogs in comparison of themselves. And the brute creatures appear by the foregoing history of association to differ from us in degree, rather than in kind. (1791) II 436. Coleridge’s was the octavo edition; see CN III 3907 f56 and n. who of Stones could raise Children to Abraham: Matt 3:9, Luke 3:8.

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the poor Indian’s charitable faith: Referring to Pope’s Essay on Man? Cf Epistle I § iii lines 99–112.

Lo, the poor Indian, whose untutor’d mind Sees God in clouds, or hears him in the wind…. David Hartley (Vol. II, ad finem): In his “Conclusion” Hartley (438–55) enlarged on the laziness, greed, and neglect of Christian duties of the clergy and begged for “a Catholic spirit”, the Bible to be taught to all, and Coleridge in this entry appears to be contrasting some of Hooker’s views in Ecclesiastical Polity with Hartley’s Observations Vol II ad finem. On the inconsistency between Hartley’s second volume of the Observations and the first, Coleridge was not the first nor the last to comment; for similar remarks see CN III 3907 and Chaps V–VII BL. 5444 26.2 The Sunday of Sara’s arrival in Sept 1826 was 17 Sept; Coleridge recorded the event also in 5445. She had last visited him in Jan 1823. in the Fly: I.e. by public transportation. The irony in the italics is made clear in SH Letters 322–3 where the young Sara’s difficulties in getting away from her mother’s over-anxious solicitude, which would not permit her in July and August to go to London even in a hired carriage and by “slow stages”, are described by SH with caustic sympathy; see 5424 and n. It was known at this time that Sara and HNC had been engaged since the spring of 1823; see 5097 and n. 5445 F°.133 See 5444 and n. 5446 F°.134 As noticed above in 5144, Coleridge here was working out the taxonomy and dynamic relations of colours. (p. 27 of’ this Book): I.e. f16; see above 5290 and n. White: See in addition, 5290, 4855 and nn, also for Green as the point of indifference, and Red as the basic colour. emphaticè et κατ’ εξοχην: “emphatically and eminently”. υid. p. 29: f17, also in 5290, where the phrase, του αλλου και του µεταλλου, “of the other and beyond the other (i.e. the metal)”, is discussed. Indifferent, as applied to White: Explained further in 5447. logo-noëtic Pentad: Represented in the diagram here, used frequently by Coleridge in a variety of contexts and forms; TT 18 Mar 1827, and a note on Donne LXXX Sermons: LR III 93 (CM II). In the Logic § 34 (CC) 87 Coleridge referred to the subordination of the logical to the noetic, the much more comprehensive Query raised here. f54 Zoè phytoeidès and the Zoè entomöeidès: The plant-like Life and the insect-like Life; see 4886, 4910 f73, 4929 f29ν and nn. Adnoun: “The modification of the noun by the verb is the ADNOUN or Adjective”. “On the Parts of Speech”: “Omniana” in Notes Theol 401–2, an addition to “Omniana” (1809–16)” of LR; this article has some bearing on materials in this entry and also on 5447. subspeciation: Not in OED. At this date “subspecies” was a comparatively new word. the predicament of Multäity…must be reduced to Ideas: A good example of Coleridge’s concept of the need of philosophy in science.

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5447 F°.13 5 My present notion respecting White is: After long consideration, Coleridge here is back to the pre-Newtonian view that colours arose out of the interaction of light (white) and darkness or shadow, e.g. the colours at the edge of a brightly illuminated spot. Thus, as a polar opposite to shadow, White as opposed to Shadow cannot be the Indifferent of Color. See 4855, 5290, and 5446 above; Oken does not discuss white in this way. f54v Allon…Metallon: Cf the Lux-Lumen distinction in 5290 and 5446 and nn above. the Substantial Darkness with a disposition to become Light-power: See above 4661 and n on powers and bodies subsisting as one another. Vide, my other Mem. Book on Ideal Numbers: There is no notebook wholly given over to this subject; possibly the reference is to N 26 and 5406. Or is it to a lost notebook?; see 4645, 5442 and nn. my etymological Letter: Apparently lost, except possibly for a fragment in BM Egerton MS 2800 ff188–190v, which uses some of the same material as in 4693 above. The fragment begins with a P.S. and appears to be a draft for a letter to J.H. Green. It will appear in SWF. See also 5390 and n above. : In 4555 above is the symbol for Chemical compound or the mystery of the Product in which all the powers are active and one predominates, determining the quality or character of the substance; 8 is Neutralization, Balance, and 8=Predominance, i.e. the is the whole mystery of chemical combination, which fascinated mystery of the Coleridge with chemistry and made him go to it for poetic metaphors. the Hexaeder resulting from the double Teträeder: The German forms of hexahedron and tetrahedron. Without the missing material referred to above, the application of these geometric forms of primary crystals is not clear. Has it a link with the father of crystallography, René Just Haüy, whose Traité de Minéralogie (1801) Greenough gave Coleridge to take on the voyage to Malta? See T.H. Levere Poetry Realized in Nature (Cambridge 1981) 18. Or is it connected with one of Haüy’s several works on crystals in which he developed his mathematical theories of the geometric laws of crystallization, which would provide Coleridge with Ideal Numbers in nature? See another context in 5290 f16v, where a six-fold pattern is envisaged for colours by adding to the Thesis (Yellow) Indifference (Green) Antithesis (Blue) Synthesis (Green) the Zenith and Nadir of Red and Black. τo οντως ον: ov: “what really is”. the Hebrew Legislator names Darkness, or the Container: See CN III 4418 f12v, also f15n referring to a passage in Coleridge’s Prometheus lecture. statum proprium servandi: “of maintaining its own condition”. a synthesis of Predominance: See 4555 f50v. White

Shadow, not to Black: I.e., contrary to Oken Erste Ideen 45. For Coleridge

Black is a colour (5290) whereas Shadow is deprived of light, hence white. The white Linen interposed by Titian: Coleridge saw “Lord Bristol’s Collection” in Italy in May 1806 (CN II 2840), and noted two copies of works by Titian, evidently under discussion at the time. 5448 26.4 Written alongside 5340 but with the notebook right way up.

The notebooks of samuel taylor coleridge

580

Matter…the phantom of the Absolute Will: see 5406 f90v. Coleridge himself had used the phrase ghost of matter in Chap VIII BL (CC) I 136. 5449 26.62 John [Taylor] Coleridge’s Children: John Taylor Coleridge was rising to eminence in the law, in 1835 to be knighted and made a Judge. John Duke C: (1820–94), First Baron, and from 1880 Lord Chief Justice of England. Henry James C: (1822–93) became a Jesuit priest. Mary Frances Keble C: (1824–98), married John Patteson, later a Judge. Aletheia Buchanan C: (?1826–93) married J.F.Mackarness, who became bishop of Oxford. The entry appears to be datable between 29 Sept and 27 Nov 1826. 5450 26.60 See 5452. Letters on the…S[acred] S[criptures]: Posthumously published as Confessions of an Inquiring Spirit (1840). Coleridge was thinking a good deal about this work, perhaps writing parts of it; see 5315, 5319, 5323, and nn. The passage excerpted here is with minor variants from Book II (not III but facing it) of Hooker’s Ecclesiastical Polity in Works (1682) 124; it was quoted in a letter of 21 Sept 1826 to C.A.Tulk (CL VI 616–17) with whom Coleridge wrestled on the subject of “inspiration”, arguing that it did not mean “Miraculous dictation”. But it was not used as a motto for CIS either by HNC in his edition of 1840, or by Sara C in hers of 1849; they used another Hooker passage. Presumably the entry may be dated from the same reading of Hooker at about the time of but before that letter. 5451 26.61 The five subjects here do not appear to be related to the Letters on the Sacred Scriptures of 5450—though some of them are lightly touched on there. The entry looks more like yet another of Coleridge’s lists of works to be done. [I] The Logic was already in an advanced state of preparation. 2. Prayer had long been an important subject of thought (CN III 3355, 4017, 4183) and was proposed as a topic for an essay in a letter to Hessey of 7 May 1825 (CL v 434). 3. Kολλ is a mystery. Possibly, if it means “Col”, one of his nicknames, it suggests a Confession of Faith; see CN III 4005. Or could it have a meaning related to the Greek κολλάω, “I cleave”, in Matt 19:5? If so, it might mean a possible essay on Marriage. Cf 5459 and the essay Marriage. Or was it to be a work on the Epistle to the Colossians of which Chaps 1 and 2 were of special interest? See e.g. SM:LS (CC) 44–6. 4. Passions: Fragments of an essay exist in BM Egerton MS 2801 ff43–58 and in BM Add MS 34,225 f164 (a correction of Inq Sp § 52). 5. Human Psychology: See above 5404 for what looks like the draft of an essay. 5452 26.1 P. 174: I.e. f98v of this notebook; see 5450 and the excerpt from Hooker. On his Letters on the Scriptures see 5450n. 5453 F°.136 War: See above 5412 and n. Tom Paine’s celebrated Aphorism from The Rights of Man was quoted in Lects 1795 (CC) 60, 219 fn 3. the Act of Parliament is every free Man’s own personal Act: The core of the parliamentary idea, often misunderstood both in Britain and elsewhere. Coleridge laboured to convey it; cf C&S (CC) 96 “A democratic Republic and an Absolute Monarchy agree in this; that in both alike, the Nation, or People, delegates its whole power…. The whole Will of the Body Politic is in act at every moment.”

Notes on the notebooks

581

Atwood’s Plan…& Cobbett’s: These had to do with the currency debates, and vehement attempts by both men, supported by John C. Curwen, to get a repeal of Peel’s “Resoluation and Cash Payments Act” which had been passed 2 July 1819. On 12 June 1822, Attwood spoke in the House of Commons in the “Resumption of Cash Payments Debate”, blaming Peel’s Bill of 1819 for inflationary conditions and urging repeal, or failing that, a committee of enquiry into the state of the country. Peel countered with a brief retort that such a plan was unlikely “to calm the public mind, to establish a just standard of value, and secure general prosperity”. The proposal of repeal was negatived by an overwhelming majority. Attwood dealt with Lenders and Borrowers in part as follows:…It is that these low prices, which now exist, have succeeded a very high rate of monied prices, that recently existed. That it was in those high monied prices, in which our present existing pecuniary engagements, of all descriptions, were formed; and that it is in the present low prices, that they are to be discharged: that the same amount of money possesses a different signification, from that which it possessed when these contracts were made: that our money has kept accounts falsely: that it has given a false estimate: that it has, in this way, given the property of one man to his neighbour, throughout the whole extent of the country.—The property of the debtor to his creditor: of the tenant to the landlord. Hansard Debates Vol VII Col 908. The summary of Attwood’s speech in The Times for 13 June 1822 raised the Q[uer]y Coleridge raises: The operation of the bill which had been passed in 1819 was to raise the value of every debt then existing—to make a hundred of every sixty pounds. It had made the property of the debtor subject to confiscation, and his person liable to imprisonment for a debt he had never contracted. It increased the public debt to 600,000 £. and it had raised 55,000,000 £. of taxes imposed in time of war to 100,000,000 £. in time of peace. Cobbett’s plan was to return to the gold standard, with adjustment of the National Debt and therefore of taxes. He objected e.g. to the landowner—especially the agriculturalists—having to pay in gold debts incurred at inflationary paper rates. See Paper against Gold (2 vols 1815), Cobbett’s Gridiron (1822), Gold For Ever (1825) and numerous articles in his Political Register. J.C.Curwen M.P. for Carlisle was an old acquaintance who had helped Coleridge with the distribution of The Friend; Coleridge once thought highly of him as a person but not as an intellect; his politics he always found circumscribed by his farming interests. See CL III 194–5, and a reference in a letter of 1818 which seems to imply lack of support from him for Peel’s (and Coleridge’s) efforts on behalf of children in the cotton factories. CL IV 842.

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582

The entry records possibly the third trip to Ramsgate by steam vessel. Mrs Gillman was with Coleridge, and Susan Steele, daughter of an old Christ’s Hospital friend. Mrs Gillman had been ill and was sent for her health to the sea. our old House, 8 Waterloo Plains: Where they stayed in Oct 1825: CL V 496. Kingsgate and Walmer are both on the east Kent coast, Kingsgate c 4 miles north of Ramsgate, Walmer 13 miles south. Susan Steele appeared often and affectionately in Coleridge’s letters from 1825 onwards, one of them a versified thanks for a purse she made for him. PW II 984. Both John Anster and James Gillman Jr were much attracted to her at one time. were 5454 F°.137 The words in pointed brackets apparently written originally at the foot of f55 before the bottom two inches were torn away (see 5455). Coleridge then copied the passage, squeezing it in at the top of ƒ55υ. 20 October 1826. My Birthday: See 4606 and n. Gemini Geminæ: “twin male and female” donkeys drawing the tiny carriage for two, an improvement on the situation in 5453. drawn by Fanny and his asinine Highness…: In a letter four days later Coleridge refers to “the suspension of her [Mrs Gillman’s] Donkey Rides and Drives”. CL VI 640. Dominus, dias Don Cú et Domina, alias, Donna Cú: Master, alias Master [in Spanish] and Mistress, alias, Mistress [in Spanish]” Cameral and Sub dio Oceanic: “Chambered/indoor” and “outdoor Oceanic”. Jewrausalem and Hounsditch: Coleridge cannot resist punning even on the name of the Holy City, rauschen being German for “roaring”, and Houndsditch being associated with tradesmen, many of them Jewish, going to Margate for boisterous seaside holidays—the Blackpool of the south. On Coleridge’s use of the word vulgar and Vulgarity see above 5412 and n. Mr Gillman thrown out of his Gig: See 5456 and n, also CL VI 641. Superstition is its own punishment: See the letter just referred to. Fear of superstition went very deep with Coleridge. Cf CIS “Seven Letters to a friend concerning the bounds between the right, and superstitious, use and estimation of the Sacred Canon”; “…in all superstition”, he said, “there is a heart of unbelief”. Ibid x. Was his punishment (for trying to rely on a birthday fetisch) that he did not get through the day, as he had hoped, without opium? The vague dashes and vowels in the last line suggest something not to be articulated. 5455 F°.138 Papyrus erepta—Mem.—: “a page torn out”; see above 5454n. 5456 F°.139 Letter from E.C.: Coleridge’s letter of 26 Oct 1826 in reply (CL VI 640– 41) makes it piain that Edward Coleridge had written recommending or requesting the removal of Henry Gillman from Eton; see 5424 and n; also a letter of Dec 1826. CL VI 652. The sense of misfortunes following Mrs Gillman and Coleridge to Ramsgate is referred to in the reply to EC, a postscript telling of Mrs Gillman’s premonitions and, two days after they left Highgate, of Mr G’s being thrown out of his gig on Highgate Hill 5457n; there was also the adversity of the “snowstorm” referred to in 5166 and n. 5457 F°.140 The obliterated words at the end of the entry run to almost two lines. The most recent shock was Henry Gillman being sent down from Eton, referred to in 5456n, and in Coleridge’s letters as a “shock”. It was the greater because it came near the beginning of a new term. Coleridge’s next letter to EC indicates the boy’s distress and

Notes on the notebooks

583

agitation, particularly when he was refused a place Coleridge had found for him in another school, on the grounds that “moral corruption . . . was likely to be imparted by any boy fresh from Eton”. It is evident that everyone concerned, except Coleridge, considered Henry’s problems and deficiencies as moral ones. CL VI 644–50; see also 5254, 5310, 5424 and nn. Coleridge came to the conclusion that his nephew, Edward, Henry’s Housemaster, had “betrayed throughout a deplorable want of Temper, Sense and Delicacy” CL VI 658. 5458 F°.141 Music—Mozart’s Quintette’s for instance: This appears to be one of the most carefully considered of Coleridge’s attempts to analyze the effect of music. He had been taught music by Robert Hudson, the precentor of St Paul’s, at Christ’s Hospital where the strong musical tradition developed in him a sure classical taste; see Inq Sp § 123, §§ 176–8, Chap VII BL, TT 22 Sept 1830, and CN III 4115 f26n. prophecies of Thought—words (λογοι): For words as λóγοι, rather than mere cf 5338 and n. a fluxion: In Coleridge’s sense here, of “flowing” or “continuous change”, the OED says, it is rare. He used it in various contexts, as well as the mathematical, finding it a congenial word; see also 4775 f81, 4797, 5143 above and nn. 5459 F°.142 It is a pleasant irony of Coleridge’s life that he was frequently consulted by younger men about marriage, e.g. Daniel Stuart, Thomas Allsop 5164n, and here, whoever had met his “Aphanasia”. On friendship compared with love, see 4848 and n. See also 5462, 5463 below. It appears to have been a life-long concern; see e.g. also earlier remarks in CN I 448, CN II 2495, 2739 and nn. Aphanasia: From Greek, “the unseen/unknown”. circumvest: OED says “obs”; it is in Bailey’s dictionary and in Johnson’s. cycloeidal: OED cycloidal, as represented in Coleridge’s drawing. 5460 F°.143 On the sensorial power in…Blindness retir[ing] into…Touch: On the relation of sight to other powers, cf CN I 1414, and similarly of touch, CN II 2399. a sort of hybrid Poetry: That the Latin prose writers of the first and early second centuries, including Tacitus and the elder and younger Pliny, wrote in a poetic language has often been remarked. Apuleius (b c A.D. 123) had an even more florid and rhetorical style. Coleridge quotes him in 4743. 5461 F°.144 Ramsgate Muffin-man’s Song: Cf “Muffins” Charles Hindley Cries of London (1884):

The Muffin Man! Hark I hear His small bell tinkle shrill & clear; Muffins & Crumpets nice he brings; While on the fire the kettle sings. For Coleridge’s wish to get the Notes, presumably by writing them down, see his desire to understand musical notation, “so far at least [of] the science, as goes to the composi [tion of a] simple air”, in a letter to HCR of 1812: CL III 422. 5462 F°.145 A careful rewriting of phrases in 5459; see 5459n. 5463 F°. 146 For earlier memoranda on Love and Desire, see the references in 5459n. f57 Λυστ: “Lust” transliterated.

The notebooks of samuel taylor coleridge

584

infant with its little hands spread on her Bosom: Always fascinating to him; see CN II 2352 and n. See a commentary on CN II 3107 and CN I 924 in Coburn “Reflexions” 422– 3. They shall be one Flesh: Gen 2:24; see 4703 and n. f57v Love is lost…by Selfishness, or worldly Anxiety: To WW, from these causes he attributed the loss of the love in their friendship; see CN III 4243. 5464 F°.147 The true object of Natural Philosophy: I.e. not Naturphilosophie although undoubtedly Coleridge’s reading of and growing impatience with the German Naturphilosophen helped to prompt this highly Coleridgian formulation. See also 5086; also TL 36–42. But it is expresses: By mistake the is was not cancelled. Fictions of Mind, entia logica: Cf 5202 and C&S (CC) 23. the law of Bi-centrality: On this comprehensive theme of what is called “romanticism” see Georges Poulet Les Metamorphoses du cercle (Paris 1961). (principium unitatis in unoquoque Toto): “the principle of unity in each and every whole”. Cf 5086 and n. 5465 F°.148 Erysipelas…or perhaps Spacelus in the left leg: Referred to in Coleridge’s letters of the period; e.g. CL VI 658, 722. cum immani pruritu Scroti: “with a monstrous itching of the scrotum”. In a letter of 24 Oct 1826 “the local irritation I have so long” labored under (CL VI 640) and in a letter to James Gillman Jr he wrote, “I am pretty well, all but——”. ibid 633. f58 The ink used in the obliteration of four and a half lines here, was so heavy that it went through the paper to f58v making the reading of 5464 difficult. [........] Nec amet quemquam, nec ametur ab ullo: Juvenal Satire 12.130. “May he love no one, and be by none beloved”. Tr G.G.Ramsay (LCL 1918). The [name?] preceding the quotation has been effectively blotted out. 5466 F°.149 CL VI 6500 attaches to this entry the date of the previous one, 9 Dec 1826. The entry seems to belong in the normal sequence here, between 9th and 12th Dec. Coleridge apparently obtained Bruce’s Travels in Ramsgate, from “Mr Hunt”, said to have been a bookseller there. Prayer was a subject of continual anxiety to Coleridge; see 5140, 5411, 5420, 5433 and nn. as the Class is higher—ergo, highest in man: On the accent of life see 4553, 4555, 4580 and nn. Bruce’s Statements…: James Bruce Travels to Discover the Source of the Nile (7 vols 1813) II 178–85 argued against Dr Arbuthnot that polygamy is not necessarily detrimental to a country but that its effects are dependent on the ratio of men to women. And that in countries such as Arabia and Ethiopia, where the ratio is two, three, and sometimes four women to every man, it is a benefit if not a necessity; cf Coleridge’s letter to Mr Hunt 9 Dec 1826: CL VI 651. The Personality: See 5215 and n. The I AM of the Abysmal Will & Absolute Reason: See 4523, 4671 and nn. Preteritum Perfectum: “Past Perfect”. the Son has subdued all enemies under his feet: I Cor 15:25–6.

Notes on the notebooks

585

the Sabbath when God shall be all in all: For Coleridge’s view of the history of the world as seven epochs, see above 4558, 5329 and nn. 5467 F°.150 Wordsworth’s and Southey’s assertions: See above 5420 and n. 5468 F°.151 The entry is quoted in part in C&S (CC) 122 fn 2. placing of the Riforma…in the Index: The work is C.A.Pilati di Tassulo Di una riforma d’Italia ossia dei mezzi di riformare i più cattivi costumi e le più perniciose leggi d’Italia (Venice 1767); there was a second edition of 1770, a third of 1786. The work did not appear in the Index librorum prohibitorum until the last in 1786. notorious truths so free from all heretical dogmata: the Riforma does not discuss doctrine but comments on the inhibition of the arts, crafts, and personal liberties of Italy, with heavy emphasis on the laziness, ignorance, and selfishness of the clergy and monastic orders, and calls for a relaxing of ecclesiastical law in civil life and a republican kind of reform throughout all aspects of Italian life. & murder the Writer: As late as 1767 in Italy, the death penalty could be imposed on heretical writers handed over to the civil authorities. the Creed of Paul IV…his 15 additions to the Nicene: A slip for Pius Iv. It has not been discovered, even by eminent theological authorities, that Pope Paul Iv made any such additions, but Pius IV, his successor, did so, formulating the Professio fidei Tridentinae, which remained unaltered until 1877. Coleridge’s linking Paul IV with it in the context of this entry was a mistake easy to make, for Paul IV was the first to issue a general index of prohibited books (1559), supported by the Inquisition that he had instituted also. On the 15 additions of Pius IV, see Henry Denzinger, The Source of Catholic Dogma tr Roy J.Deferrari from the 30th edition of Denzinger Enchiridion Symbolorum (Freiburg; St Louis, Mo; and London 1957) §§ 995–1000. A reckoning of fifteen clauses can roughly be made from these paragraphs, but whether Coleridge or some other counted them and what his source was remain unsolved questions. The Creed of Pius, the Professio fidei Tridentinae, summarized the doctrines laid down by the Council of Trent, and after affirming the Nicene Creed, included articles on the seven sacraments, transubstantiation, the withholding of the cup from the laity, purgatory, the veneration of saints, relics, and images, a promise of obedience to the Pope and to the teaching of the ecumenical Councils, especially as to the primacy and infallibility of the Pope. denial that the Pope has…coercive power over other Bishops: In the first chapter Riforma 19–42 Pilati denied that the pope has universal power and opposed the special privileges and political powers of the pontiff, maintaining that at the beginning of the church all bishops had equal powers and made decisions by voting. Bishop of Constantinople…divided into E. and W.: I.e. when the Roman empire was divided into three parts upon the death of Constantine the Great in A.D. 337. 5469 F°.152 The reference is to the third edition of Henry Colburn A New System of Practical Economy formed from Modern Discoveries and the Private Communications of Persons of Experience; adapted to Families of every Description (1824). It was first published in 1821, again with revisions in 1822, with slight variants in the titles. Henry Colburn was the compiler-publisher. The Estimates of prices of commodities were added to the third edition, of which no copy has been found. The general aim described in the original Preface was to offer suggestions for improvements in the management of the household, presented room by room from the bedrooms to the kitchen garden and the

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aviary. There were also instructions for first aid to the injured and on how to help the poor. These helpful hints were designed in part to counter inflation and to encourage English people to stay in England and not to migrate to France on the assumption that living in France was cheaper. Alaric Watts, the editor of the Amulet: Watts was editor of the Literary Souvenir (1824–37); the editor of the Amulet was Samuel Carter Hall. However, in thinking of approaching Watts to suggest Economic Journals Coleridge was shrewd and practical, for Watts was one of the most energetic journalists of his day, editor of the London Standard, and papers in Leeds and Manchester, and is said to have founded more than twenty journals. Coleridge wrote to him I Jan 1827 (CL VI 659–71) apparently about a promised copy of the Literary Souvenir for 1826 that had not arrived. A copy inscribed by Watts to Coleridge and dated Dec 31 1826 is in VCL. 5470 26.5 Preceding this, at right angles on the page, written in ink in the same hand and form as the prescriptions on ff157v, 156v–153, is “Mrs Gates’s Receipt for Blacking”; see N 26 Gen N on the use of this notebook before it fell into Coleridge’s hands; see also 5143n. This entry is written down the right side of the page; nine and a half rather short lines of Greek and English have been successfully obliterated with darker ink and coarser pen. M. 29th: March/May? Monday? No useful clues have appeared. 29 Mar 1824, 29 Aug 1825, 29 May 1826 were Mondays. If Mr Anstey was Mr John Anstey, the poet, son of Christopher Anstey (New Bath Guide) and himself author of The Pleader’s Guide (7 editions by 1815), the dinner must have taken place before Anstey died on 25 Nov 1819. He was a barrister in Lincoln’s Inn, likely enough to be among Coleridge’s acquaintances. As there appears to be no entry in the notebook datable earlier than 1823, a retrospective entry seems one of several possibilities. There was a less well-known brother, Christopher Anstey (1755–1827) vicar of Nortam in Durham for most of his life. Several other Ansteys appear in contemporary London directories but of no known connexion with Coleridge. 5471 3½.37 The entry is scribbled on a blank space on f42v. Boyle’s Court Guide gives this address for the Rev Henry De la Fitte (the BM catalogue spells his name De la Fite), from April 1826 to 1830, but he may have been there earlier. The Assistant Registrar of the Royal Archives, Windsor Castle, provides information that la Fite was the son of French émigrés, became preacher at H.M.Dutch Chapel at St James’s, Chaplain in Ordinary to George III, and died 18 May 1831. He was a lecturer at St Paul’s, Covent Garden, and Foreign Secretary to the Royal Society of Literature. Coleridge may have known him in one of these contexts, or he may have wished to make geological inquiries of him. La Fite translated two geological works of Jean André de Luc the elder as An Elementary Treatise on Geology (1809), which would have interested Coleridge for its controversial Neptunian views on the Mosaic cosmogony, and Letters on the Physical History of the Earth (1831), dedicated to Professor Blumenbach with “introductory remarks and illustrations”. See 4564 f58n.

Notes on the notebooks

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APPENDIX A

Appendix A

589

A SELECT LIST OF COLERIDGE’S SYMBOLS INDICATING FIRST OCCURRENCES IN THIS VOLUME Series Entry Symbol Meaning 4521

27.74

footnote

4521

27.74

combined with

4521

27.74

alliance, auxiliar to

4529

27.82

footnote

4533

27.69

opposite to

4533

27.69

the same as

4533

27.69

contrary to

4533

27.69

multiplied into, chemically combined with, etc.

4548

27.87

Semitae generosi

4548

27.87

Semitae degeneres

4548

27.87

Iapetidae generosi

4548

27.87

Iapetidae degeneres

4548

27.87

Chamitae generosi

4548

27.87

Chanitae degeneres

4548

27.87

Teutonic branch of Iapetidae

4548

27.87

Greek branch of Iapetidae

4550

27.89

compass of nature, Tetragrammaton

4555

27.40

nitrogen, repulsion,+magnetism, South

4555

27.40

carbon, attraction,−magnetism, North

4555

27.40

contraction, oxygen,−electricity, East

4555

27.40

dilation, hydrogen,+electricity, West

4555

27.40

centrality, involution of each in each

4555

27.40

gravitation

4555

27.40

weight, specific gravity

Appendix A

4555

27.40

ether

4555

27.40

light

4555

27.40

caloric

4555

27.40

sulphur

4555

27.40

phosphorus

4555

27.40

metals

4555

27.40

alkalies

4555

27.40

earth

4555

27.40

oxyd

Series

Entry

590

Symbol

Meaning

4555

27.40

acid

4555

27.40

water

4555

27.40

air

4555

27.40

counteracting

4555

27.40

vegetation

4555

27.40

animal life

4555

27.40

chemical compound

4555

27.40

predominance

4555

27.40

neutralization

4561

27.46

weight

4564

27.49

fire

4580

27.65

footnote

4653

28.12

counteractive of

4653

28.12

directly counteractive of

4653

28.12

indirectly counteractive of

4653

28.12

auxiliar to

4653

28.12

directly auxiliar to

Appendix A

591

4653

28.12

indirectly auxiliar to

4696

23.32

repulsion/contraction

4771

29.70

disparate from

4776

28.91

organized life with hydrogen predominating over oxygen

4799

29.74

the root of

4844

29.219

unaccented syllable

5098

30.1

one with

5098

30.1

the same as

5098

30.1

one with

5141

29.259

the same as

THE NOTEBOOK TABLES

The note book tables

593

THE NOTEBOOK TABLES NOTEBOOK 3½ With this volume this notebook is now completely printed except for the German grammar in SWF; see also CN I and III. Series N Entry Date 4950

1

[c 2 July 1823]

4951

11

[July 1823]

4955

15

[c 13 July 1823]

4956

16

[c 13 July 1823]

4957

17

13 July 1823

5092

23

[c 1823]

5471

37

[1826–1830]

5091

68

[c 1823]

5090

69

[c 1823]

4940

77

[c May–July 1823]

4941

78

[May–July 1823]

4942

79

[May–July 1823]

4954

80

[c July 1823]

4953

85

[c 2 July 1823]

4952

86

[c 2 July 1823]

4958

87

[July 1823]

4959

88

[July 1823]

4960

89

[July 1823]

4961

90

[July 1823]

4962

91

[July 1823]

4963

92

[July 1823]

4964

93

[July 1823]

4992

94

[c 10 Sept 1823]

4967

95

[July–Sept 1823]

4968

96

[July–Sept 1823]

The note book tables

594

4969

97

[July–Sept 1823]

4970

98

[July–Sept 1823]

4971

99

[July–Sept 1823]

4972

100

[July–Sept 1823]

4965

101

[July 1823]

4993

102

10 Sept 1823

4994

103

[Sept 1823]

4995

110

[Sept 1823]

4945

112

[June 1823]

4946

113

21 June 1823

4947

114

[21 June 1823]

4948

115

22 June 1823

4949

116

[June-July 1823]

4996

117

[Sept 1823]

5154

118

[c July+1824]

5155

119

[c July+1824]

5438

119 P.S.

12 Sept 1826

5156

120

[c July 1824]

5157

122

[Sept 1826]

5158

123

[Sept 1826]

5159

124

[Sept 1826]

5160

125

[Sept 1826]

5161

126

[Sept 1826]

5162

127

[Sept 1826]

5163

128

[July–Aug 1824– Sept 1826]

NOTEBOOK 16 With this volume this notebook is now completely printed; see also CN I, II, and III. Series N Entry Date 4966

389

[July–Sept 1823]

5001

392

[Sept–Oct 1823]

5002

393

[Sept–Oct 1823]

The note book tables

595

5003

394

[Sept–Oct 1823]

5164

395

29 Sept 1824

5165

396

30 Sept 1824

NOTEBOOK 17 Entries not listed here, or in CN II and III will appear in CN V. 4634

209

[1819–1825]

4635

220

[1819–1827]

4636

221

[1819–1827]

NOTEBOOK 18 With this volume this notebook is now completely printed; see also CN II and III. 4534

322

[May 1819]

4535

323

[May 1819]

4536

324

[May 1819]

4537

325

6 May 1819

4538

326

[May 1819]

4845

327

[1821–1822]

NOTEBOOK 20 With this volume this notebook is now completely printed; see also CN III. 4849

1

[1821–1825]

5190

2

9 Feb 1825

5191

3

[9 Feb 1825]

4850

4

[1821–1825]

4821

21

[c 17/18 Apr 1821]

4822

22

[Apr 1821]

4823

23

[Apr 1821–May 1825]

4824

24

[May 1825]

5203

25

[May 1825]

5200

26

[May 1825]

The note book tables

596

5201

27

[May 1825]

5202

28

[May 1825]

5196

29

[Apr–May 1825]

5197

30

[Apr–May 1825]

5198

31

[Apr–May 1825]

5199

32

[Apr–May 1825]

5204

33

2 May 1825

5205

34

[May 1825]

5206

35

[May 1825]

5207

36

[May 1825]

5208

37

[May 1825]

5209

38

[May 1825]

5210

39

[May 1825]

5211

40

[May 1825]

5212

41

[May 1825]

5213

42

[May 1825]

5215

43

[May 1825]

Series

N Entry

Date

5214

44

[May 1825]

5240

45

[Sept 1825]

5241

46

[Sept 1825]

5242

47

[c Sept 1825]

5243

48

[c Sept 1825]

5244

49

[c Sept 1825]

4846

50

[1821–1823]

4847

55

[1821–1823]

4848

56

[1821–1823]

4988

57

27 Aug 1823

4989

58

[27 Aug 1823]

5245

59

[c Sept 1825]

4990

60

[c Aug 1823]

5246

61

[c Sept 1825]

The note book tables

597

5231

62

[May–Sept 1825]

5232

63

[May–Sept 1825]

5233

64

[May–Sept 1825]

5247

65

[c Sept 1825]

5249

66

[c Sept 1825]

5248

67

[c Sept 1825]

5250

68

[c Sept 1825]

5251

69

[c Sept 1825]

5252

70

[c Sept 1825]

5235

71

19 Aug 1825

NOTEBOOK 21½ With this volume this notebook is now completely printed; see also CN II and III. 4594

72

[Oct 1819]

4595

73

[Oct 1819]

4596

74

[Oct 1819]

4597

75

[Oct 1819]

4598

76

[Oct 1819]

4599

77

[Oct 1819]

4600

78

[Oct 1819]

4601

79

[Oct 1819]

4602

80

[Oct 1819]

4603

81

[Oct 1819]

4604

82

[Oct 1819]

4605

83

[Oct 1819]

4606

84

20 Oct 1819

4607

85

21 Oct 1819

4608

86

[Oct 1819]

4609

87

[Oct 1819]

4610

88

[Oct 1819]

4611

89

[Oct 1819]

4612

90

[Oct 1819]

The note book tables

598

4613

91

[Oct 1819]

4614

92

[Oct 1819]

4615

93

[Oct 1819]

4629

94

[1819–1820]

4630

95

[1819–1820]

4631

96

[1819–1820]

4633

97

[1819–1820]

4632

98

[1819–1820]

4853

99

[c Jan 1822]

4854

100

[c Jan 1822]

4855

101

[c Jan 1822]

4856

102

[c Jan 1822]

4857

103

[c Jan 1822]

4858

104

[c Jan 1822]

4859

105

[c Jan 1822]

4860

106

[c Jan 1822]

4861

107

[c Jan 1822]

4862

108

[c Jan 1822]

4864

109

[c Jan 1822]

4863

110

[c Jan 1822]

4865

111

[c Jan 1822]

4866

112

[c Jan 1822]

4867

113

[c 18 Jan 1822]

4868

114

[c Jan 1822]

4869

115

[c 18 Jan 1822]

4870

116

[c 18 Jan 1822]

4871

117

[c 18 Jan 1822]

4872

118

[c 18 Jan 1822]

4873

119

[Jan 1822]

4935

120

[c 1822–1825]

5256

121

[c Sept 1825]

The note book tables

599

NOTEBOOK 22 With this volume this notebook is now completely printed; see also CN I, II, and III. Series N Entry Date 4739

79

[c Nov 1820]

4741

80

[Nov 1820]

4740

81

Nov 1820

4742

82

[c Nov 1820]

4837

160

[1821–1822]

NOTEBOOK 23 Entries not listed here will be found in CN II, III, and later in CN v. 4687

18

[1820]

4688

19

[1820]

4689

20

30 June 1820

4690

21

[1820]

4691

22

[1820]

4692

23

[1820]

4693

24

[1820]

4694

25

[1820]

5434

26

23 Aug 1826

5435

27

[Aug 1826]

5436

28

[1826]

4695

31

[c June 1820]

4696

32

[c June 1820]

4929

34

[?1822/1827]

4879

35

[c Apr 1822]

4880

36

[c Apr 1822]

4881

37

[c Apr 1822]

4882

38

[c Apr 1822]

4883

39

[c Apr 1822]

4884

40

[c Apr 1822]

4885

41

[c Apr 1822]

The note book tables

600

4886

42

2 Apr 1822

4887

43

[2–9 Apr 1822]

4888

44

[2–9 Apr 1822]

4889

45

[2–9 Apr 1822]

4890

46

[2–9 Apr 1822]

4891

47

[2–9 Apr 1822]

4892

48

[2–9 Apr 1822]

4893

49

[2–9 Apr 1822]

4894

50

[2–9 Apr 1822]

4895

51

[2–9 Apr 1822]

4896

52

[2–9 Apr 1822]

4897

53

9 Apr 1822

4898

54

[9 Apr 1822]

4899

55

[c Apr 1822]

4900

56

[c Apr 1822]

4901

57

[c Apr 1822]

4902

58

[c Apr 1822]

4936

59

[1822–1826]

5356

60

18 Apr 1826

NOTEBOOK 24 With this volume this notebook is now completely printed; see also CN II and III. 4592

3

[c Sept 1819]

4590

8

2 Sept 1819

4591

69

5 Sept 1819

4750

101

[Nov 1820]

4748

103

[Nov 1820]

4747

104

[Nov 1820]

4749

105

[Nov 1820]

4751

106

[Nov 1820]

4752

107

[Nov 1820]

4753

108

[Nov 1820]

The note book tables

4754

109

601

[Nov 1820]

NOTEBOOK 25 With this volume this notebook is now completely printed except for materials in P Lects (CC) and SWF: see also CN III. Series N Entry Date 4973

4

[c July–Sept 1823]

4974

54

[c July–Sept 1823]

4975

55

[c July–Sept 1823]

4976

56

[c July–Sept 1823]

4977

57

[c July–Sept 1823]

4978

58

[c July–Sept 1823]

4979

59

[c July–Sept 1823]

4980

60

[c July–Sept 1823]

4981

61

[c July–Sept 1823]

4982

62

[c July–Sept 1823]

4983

63

[c July–Sept 1823]

4984

64

[c July–Sept 1823]

4985

65

[c July–Sept 1823]

4986

66

[c July–Sept 1823]

4987

67

[c July–Sept 1823]

4930

68

[1822–1823]

5093

95

[c 1823]

5095

96

[c 1823]

5094

97

[c 1823]

4918

98

[Aug–Sept 1822]

4919

99

[Aug–Sept 1822]

4920

100

[2 Sept 1822]

4921

101

[1822]

4922

102

[1822]

4931

103

[1822–1823]

4932

104

[1822–1823]

The note book tables

602

NOTEBOOK 26 Entries not listed here will be found later in CN V, except for some Greek Grammar materials in SWF. 5452

1

[Sept–Nov 1826]

5444

2

16 Sept 1826

5340

3

[c Mar 1826]

5448

4

[Sept 1826]

5470

5

1826

5378

6

14 May 1826

5370

7

[c 7 May 1826]

5371

8

[c 7 May 1826]

5372

9

[c 7 May 1826]

5373

10

7 May 1826

5374

11

7 May 1826

5375

12

8 May 1826

4997

13

[Sept 1823]

4998

14

[Sept 1823]

4999

15

[Sept 1823]

5000

16

[Sept 1823]

5143

17

8 Apr 1824

5144

18

[Apr 1824]

5145

19

[Apr 1824]

5376

22

[c 11 May 1826]

5377

23

11 May 1826

5382

24

19 May 1826

5383

25

[20 May 1826]

5379

32

[14–15 May 1826]

5380

33

15 May 1826

5381

34

[15–20 May 1826]

5384

35

20 May 1826

5385

36

[20 May 1826]

5386

37

[May 1826]

5387

38

[May 1826]

The note book tables

603

5388

39

[May 1826]

5393

42

[Jun 1826]

5394

43

10 June 1826

5395

44

[10–12 June 1826]

5396

45

[12 June 1826]

5397

46

[12 June 1826]

5398

47

[10–14 June 1826]

5399

48

[10–14 June 1826]

5400

49

[10–14 June 1826]

5401

50

14 June 1826

5402

51

17 June 1826

5403

52

[June 1826]

Series

N Entry

Date

5404

53

[June 1826]

5405

54

[June 1826]

5406

55

[June 1826]

5440

56

14 Sept 1826

5442

57

[14 Sept 1826]

5441

58

[14 Sept 1826]

5443

59

14 Sept 1826

5450

60

[Sept–Nov 1826]

5451

61

[Sept–Nov 1826]

5449

62

27 [Sept–27 Nov] 1826

5389

81

25 May 1826

5391

82

[9 June 1826]

5392

83

[9 June 1826]

5149

84

[18–25 May 1824]

5364

85

[May 1826]

5363

86

[May 1826]

5365

87

[May 1826]

5366

88

5 May 1826

5367

89

[May 1826]

The note book tables

604

5368

90

[May 1826]

5369

91

[1826]

5135

97

23 Mar 1824

5136

98

[Mar 1 824]

5341

99

5342

100

[Mar 1826]

5343

101

[Mar 1826]

5390

102

[May 1826]

NOTEBOOK 27 With this volume this notebook is now completely printed; see also CN III. 4505

25

[Apr 1819]

4506

26

[Apr 1819]

4507

27

[Apr 1819]

4508

28

[Apr 1819]

4509

29

[Apr 1819]

4510

30

[Apr 1819]

4540

31

[June 1819]

4541

32

[June 1819]

4542

33

[June 1819]

4543

34

8 June 1819

4544

35

[9–14 June 1819]

4545

36

[c 10 June 1819]

4552

37

14 June 1819

4553

38

[June 1819]

4554

39

[June 1819]

4555

40

[June 1819]

4556

41

[June 1819]

4557

42

[June 1819]

4558

43

[June 1819]

4559

44

[June 1819]

4560

45

[June 1819]

The note book tables

605

4561

46

[June 1819]

4562

47

[June 1819]

4563

48

[June 1819]

4564

49

[June 1819]

4565

50

[June 1819]

4566

51

[June 1819]

4567

52

[June 1819]

4568

53

[June 1819]

4569

54

[June 1819]

4570

55

[June 1819]

4571

56

[June 1819]

4572

57

[June 1819]

4573

58

[June 1819]

4574

59

[June 1819]

4575

60

[June 1819]

4576

61

[June 1819]

4577

62

[June 1819]

4578

63

[June 1819]

4579

64

[June 1819]

4580

65

[June 1819]

4531

66

[Apr–June 1819]

4581

67

[June 1819]

4532

68

[Apr–June 1819]

4533

69

[Apr–June 1819]

4517

70

[Apr 1819]

4518

71

[Apr 1819]

4519

72

[Apr 1819]

Series

N Entry

Date

4520

73

[Apr 1819]

4521

74

[Apr 1819]

4522

75

[Apr 1819]

4523

76

[Apr 1819]

The note book tables

606

4524

77

[Apr 1819]

4525

78

[Apr 1819]

4526

79

[Apr 1819]

4527

80

[Apr 1819]

4528

81

23 Apr 1819

4529

82

[Apr–June 1819]

4530

83

[Apr–June 1819]

4546

84

[c 10 June 1819]

4549

85

[c 10 June 1819]

4547

86

10 June 1819

4548

87

[c 10 June 1819]

4551

88

[c 10 June 1819]

4550

89

[c 10 June 1819]

4539

90

[c 6 June 1819]

NOTEBOOK 28 Entries not listed here will be found in CN V and with some Greek Grammar materials in SWF. 4582

1

[July 1819]

4583

2

[July 1819]

4584

3

16 July 1819

4645

4

[early 1820]

4646

5

[early 1820]

4647

6

[early 1820]

4648

7

[early 1820]

4649

8

[early 1820]

4650

9

[early 1820]

4651

10

[early 1820]

4652

11

[early 1820]

4653

12

[early 1820]

4654

13

[early 1820]

4655

14

[early 1820]

The note book tables

607

4656

15

[early 1820]

4657

16

[early 1820]

4658

17

[early 1820]

4659

18

[early 1820]

4660

19

[early 1820]

4661

20

[early 1820]

4662

21

[early 1820]

4663

22

[early 1820]

4664

23

[early 1820]

4665

24

[early 1820]

4666

25

[early 1820]

4667

26

[early 1820]

4668

27

[early 1820]

4670

28

[early 1820]

4669

29

[early 1820]

4671

30

[early 1820]

4672

31

[early 1820]

4673

32

[early 1820]

4674

33

[early 1820]

4675

34

[early 1820]

4676

35

[early 1820]

4677

36

[early 1820]

4589

37

[Aug 1819]

4678

38

[10/16] Apr 1820

4679

39

[Apr–May 1820]

4743

40

[Nov 1820]

4680

41

[Apr–May 1820]

4681

42

[Apr–May 1820]

4682

43

5 May 1820

4683

44

[5 May 1820]

4684

45

[May–June 1820]

4685

46

[May–June 1820]

4686

47

[May–June 1820]

The note book tables

608

4719

48

9 Oct 1820

4720

49

[Oct 1820]

4721

50

[Oct 1820]

4722

51

[Oct 1820]

4723

52

[Oct 1820]

4724

53

[Oct 1820]

4725

54

[Oct 1820]

4726

55

[Oct 1820]

4727

56

[Oct 1820]

4800

57

[13 Feb 1821]

4801

58

[17 Feb 1821]

Series

N Entry

Date

4802

59

[17 Feb 1821]

4803

60

[17 Feb 1821]

4804

61

[17 Feb 1821]

4805

62

[17 Feb 1821]

4806

63

[17 Feb 1821]

4807

64

[17 Feb 1821]

4808

65

[17 Feb 1821]

4809

66

[17 Feb 1821]

4810

67

[17 Feb 1821]

5146

68

24 Apr 1824

5147

69

26 Apr 1824

5148

70

[26 Apr 1824]

5173

71

[1824]

5174

72

[1824]

5175

73

[1824]

5176

74

[1824]

5177

75

[1824]

5178

76

[1824]

5179

77

[1824]

5180

78

[1824]

The note book tables

609

5181

79

[1824]

5182

80

[1824]

5183

81

[1824]

5186

82

[c 25 Jan 1825]

4851

84

[1821–1825]

4852

85

[1821–1825]

4585

86

[16 July 1819]

4772

87

[1820–1821]

4773

88

[1820–1821]

4774

89

[1820–1821]

4775

90

[1820–1821]

4776

91

[1820–1821]

4777

92

[1820–1821]

4778

93

[1820–1821]

4779

94

[1820–1821]

4780

95

[1820–1821]

4781

96

[1820–1821]

4782

97

[1820–1821]

4783

98

[1820–1821]

4587

99

[July 1819]

4586

100

[July 1819]

4588

101

[July 1819]

NOTEBOOK 29 With this volume this notebook is now completely printed except for some Greek Grammar materials in SWF; see also CN III. 5237

1

[c 6 Sept 1825]

5238

2

[c 6 Sept 1825]

4638

3

[Jan 1820]

5239

5

[c 6 Sept 1825]

4593

13

[c 28 Sept 1819]

4511

14

The note book tables

610

4512

15

16 Apr 1819

4513

16

[16 Apr 1819]

4514

17

[c 16 Apr 1819]

4515

21

[Apr 1819]

4516

22

[Apr 1819]

4616

26

[Oct 1819]

4617

27

[Oct 1819]

4618

28

[Oct 1819]

4619

29

[Oct 1819]

4620

30

[Oct 1819]

4621

31

[Oct 1819]

4622

32

[Oct 1819]

4623

33

[Oct 1819]

4624

34

[Oct 1819]

4625

35

[Oct–Dec 1819]

4626

36

[Oct–Dec 1819]

4627

37

26 Dec 1819

4628

38

[1819–1820]

4639

39

[30 Jan–5 Feb 1820]

4640

40

[30 Jan–5 Feb 1820]

4641

41

[30 Jan–5 Feb 1820]

4642

42

[Feb–Mar 1820]

4643

43

[Mar 1820]

4644

44

[Mar 1820]

4697

45

[May–July 1820]

4698

46

[May–July 1820]

Series

N Entry

Date

4699

47

[May–July 1820]

4700

48

9 July 1820

4701

49

[c July 1820]

4702

50

[c July 1820]

4703

51

[c July 1820]

The note book tables

611

4704

52

[c July 1820]

4705

53

[c July 1820]

4794

54

[1820–1823]

4795

55

[1820–1823]

4706

56

[July–Nov 1820]

4707

57

[July–Nov 1820]

4708

58

[July–Nov 1820]

4744

59

22 Nov 1820

4745

60

[Nov 1820]

4746

61

[Nov 1820]

4763

62

[22 Nov 1820–3 Jan 1821]

4764

63

[22 Nov 1820–3 Jan 1821]

4765

64

[22 Nov 1820–3 Jan 1821]

4766

65

[22 Nov 1820–3 Jan 1821]

4767

66

[22 Nov 1820–3 Jan 1821]

4768

67

[22 Nov 1820–3 Jan 1821]

4769

68

[22 Nov 1820–3 Jan 1821]

4770

69

[22 Nov 1820–3 Jan 1821]

4771

70

[22 Nov 1820–3 Jan 1821]

4796

71

[c 8 Jan 1821]

4797

72

[c 8 Jan 1821]

4798

73

[c 8 Jan 1821]

4799

74

[c 8 Jan 1821]

4811

75

[Jan–Sept 1821]

4812

76

[Jan–Sept 1821]

4813

77

[Jan–Sept 1821]

4814

78

[Jan–Sept 1821]

4815

79

[Jan–Sept 1821]

4816

80

[Jan–Sept 1821]

4817

81

[Jan–Sept 1821]

4818

82

[Jan–Sept 1821]

4819

83

[Jan–Sept 1821]

4820

84

[Jan–Sept 1821]

The note book tables

612

4829

85

[1821]

4830

86

[1821]

4831

87

[1821]

4832

88

[1821]

4833

89

[1821]

4834

90

[1821]

4835

91

[1821]

4836

92

Sept 1821

4874

93

3 Mar 1822

4875

94

[Mar 1822]

4876

95

[Mar 1822]

4877

96

[Mar 1822]

4903

97

6 July 1822

4904

98

[6 July 1822]

4905

99

[15] July 1822

4906

100

[July 1822]

4907

101

[July 1822]

4908

102

[July 1822]

4909

103

29 July 1822

4910

104

[July 1822]

4911

105

[July 1822]

4912

106

[July 1822]

4913

107

[July 1822]

4914

108

[July 1822]

4915

109

[July 1822]

4916

110

[July 1822]

4917

111

[July 1822]

5151

112

[4 June 1824]

5152

113

[4 June 1824]

5153

114

4 June 1824

5166

115

20 Oct 1824

5167

116

[Oct–Nov 1824]

5168

117

[Oct–Nov 1824]

The note book tables

613

5169

118

27 Nov 1824

5170

119

[Nov 1824]

5171

120

[Dec 1824]

5172

121

[Dec 1824]

5185

122

[6 Jan 1826]

5216

123

[May 1825]

5217

124

[May 1825]

5218

125

[May 1825]

Series

N Entry

Date

5192

126

21 Feb 1825

5193

127

[Feb–May 1825]

5194

128

[Feb–May 1825]

5195

129

[Feb–May 1825]

5219

130

7 May 1825

5220

131

23 May 1825

5221

132

23 [May 1825]

5222

133

[May 1825]

5223

134

[May 1825]

5224

135

[May 1825]

5225

136

[May 1825]

5226

137

[May 1825]

5227

138

[May 1825]

5228

139

[May 1825]

5236

140

6 Sept 1825

5255

143

[c Sept 1825]

5305

144

[1825]

5306

145

[1825]

5307

146

[1825]

5253

181

[c Sept 1825]

5254

182

[c Sept 1825]

4825

183

II July 1821

4637

184

[1819–1825]

The note book tables

614

4712

193

[Sept 1820]

4711

194

[Sept 1820]

4709

195

[early Sept 1820]

4710

196

[early Sept 1820]

4713

197

[15/18] Sept 1820

4714

198

[15/18] Sept 1820

4715

199

[15–21 Sept 1820]

4716

200

21 Sept 1820

4717

20 I

[c 21 Sept 1820]

4718

202

[c 21 Sept 1820]

4784

203

[1820–1821]

4787

204

[1820–1821]

4788

205

[1820–1821]

4789

206

[1820–1821]

4790

207

[1820–1821]

4791

208

[1820–1821]

4785

209

[1820–1821]

4786

210

[1820–1821]

4792

211

[1820–1821]

4793

212

[1820–1821]

4838

213

[1821–1822]

4839

214

[1821–1822]

4841

215

[1821–1822]

4840

216

[1821–1822]

4842

217

[1821–1822]

4843

218

[1821–1822]

4844

219

[1821–1822]

4923

220

[1822]

4924

221

[1822]

4925

222

[1822]

4926

223

[1822]

4927

224

16 Nov 1822

4928

225

[16 Nov 1822]

The note book tables

615

4937

226

14 May 1823

4938

227

[16] May 1823

4939

228

[May 1823]

5110

229

[27 Jan 1824]

5111

230

[Jan–Feb 1824]

5112

231

[Jan–Feb 1824]

5113

232

[Jan–Feb 1824]

5114

233

[Jan–Feb 1824]

5115

234

[Jan–Feb 1824]

5116

235

[Jan–Feb 1824]

5117

236

[Jan–Feb 1824]

5118

237

[Jan–Feb 1824]

5119

238

[Jan–Feb 1824]

5120

239

[Jan–Feb 1824]

5121

240

[Jan–Feb 1824]

5122

241

[Jan–Feb 1824]

5123

242

II Feb 1824

5124

243

[Feb 1824]

5125

244

[Feb 1824]

5126

245

[Feb 1824]

5127

246

[Feb 1824]

5128

247

[Feb 1824]

5129

248

[Feb 1824]

5130

249

4878

250

23 Mar 1822

5131

251

[20–28 Feb 1824]

5132

252

[20–28 Feb 1824]

5133

253

[20–28 Feb 1824]

5134

254

28 Feb 1824

5137

255

[Mar–May 1824]

5138

256

[Mar–May 1824]

5139

257

[Mar–May 1824]

The note book tables

Series

N Entry

616

Date

5140

258

[Mar–May 1824]

5141

259

[Mar–May 1824]

5142

260

[Mar–May 1824]

5150

261

20 May 1824

5184

262

3 Jan 1825

5187

263

[Jan–Aug 1825]

5188

264

[Jan–Aug 1825]

5189

265

[Jan–Aug 1825]

5229

266

[May 1825]

5230

267

[May–Aug 1825]

5234

268

3 Aug 1825

NOTEBOOK 30 The text of this notebook is complete in this volume 5098

1

[Jan 1824]

5105

2

[26 Jan 1824]

5004

3

[Sept–Oct 1823]

5096

4

[Dec 1823–Jan 1824]

5097

5

[Dec 1823–Jan 1824]

5035

6

[Oct–Nov 1823]

5036

7

[Oct–Nov 1823]

5037

8

[Oct–Nov 1823]

5038

9

[Oct–Nov 1823]

5039

10

[Oct–Nov 1823]

5040

11

[Oct–Nov 1823]

5041

12

[Oct–Nov 1823]

5042

13

[Oct–Nov 1823]

5043

14

[Oct–Nov 1823]

5044

15

[Oct–Nov 1823]

5045

16

[Oct–Nov 1823]

5046

17

[Oct–Nov 1823]

The note book tables

617

5047

18

[Oct–Nov 1823]

5048

19

[Oct–Nov 1823]

5049

20

[Oct–Nov 1823]

5050

21

[Oct–Nov 1823]

5051

22

[Oct–Nov 1823]

5052

23

[Oct–Nov 1823]

5053

24

[Oct–Nov 1823]

5054

25

[Oct–Nov 1823]

5055

26

[Oct–Nov 1823]

5056

27

[Oct–Nov 1823]

5057

28

[Oct–Nov 1823]

5058

29

[Oct–Nov 1823]

5065

30

[Dec 1823]

5066

31

[Dec 1823]

5067

32

[Dec 1823]

5068

33

[Dec 1823]

5069

34

[Dec 1823]

5070

35

[Dec 1823]

5071

36

[Dec 1823]

5072

37

[Dec 1823]

5074

38

12 Dec 1823

5073

39

[12 Dec 1823]

5075

40

[Dec 1823]

5076

41

[Dec 1823]

5077

42

[Dec 1823]

5078

43

[Dec 1823]

5079

44

[Dec 1823]

5080

45

[Dec 1823]

5081

46

[Dec 1823]

5082

47

[Dec 1823]

5083

48

[Dec 1823]

5084

49

[Dec 1823]

5085

50

[Dec 1823]

The note book tables

618

5086

51

[Dec 1823]

5087

52

[Dec 1823]

5088

53

[Dec 1823]

5089

54

[Dec 1823]

5108

55

[27 Jan 1824]

5106

56

26 Jan 1824

5107

57

[26 Jan 1824]

5109

58

[27 Jan 1824]

4826

59

[c Sept 1821]

5005

60

Autumn 1823

5006

61

[Oct 1823]

4991

62

[c 1–9 Sept 1823]

5007

63

[Oct 1823]

5008

64

12 Oct 1823

5009

65

[12 Oct 1823]

5010

66

[12 Oct 1823]

Series

N Entry

Date

5011

67

13 Oct 1823

5012

68

[13 Oct 1823]

5013

69

[13 Oct 1823]

5014

70

[13 Oct 1823]

5015

71

[13 Oct 1823]

5016

72

[13 Oct 1823]

5017

73

[13 Oct 1823]

5018

74

[13 Oct 1823]

5019

75

14 Oct 1823

5020

76

[14 Oct 1823]

5021

77

[14 Oct 1823]

5022

78

[14 Oct 1823]

5023

79

[14 Oct 1823]

5024

80

[14 Oct 1823]

5025

81

15 [Oct 1823]

The note book tables

619

5026

82

[15 Oct 1823]

5027

83

15 Oct [1823]

5028

84

17 Oct [1823]

5029

85

[17 Oct 1823]

5030

86

[17 Oct 1823]

5031

87

[20–21 Oct 1823]

5032

88

[20–21 Oct 1823]

5033

89

[20–21 Oct 1823]

5034

90

[20–21 Oct 1823]

5059

91

[Nov 1823–Jan 1824]

5060

92

[Nov 1823–Jan 1824]

5061

93

[Nov 1823–Jan 1824]

5062

94

[Nov 1823–Jan 1824]

5063

95

[Nov 1823–Jan 1824]

5064

96

[Nov 1823–Jan 1824]

5099

97

19 Jan 1824

5100

98

[20 Jan 1824]

5101

99

[22 Jan 1824]

5102

100

[22–26 Jan 1824]

5103

101

[22–26 Jan 1824]

5104

102

[22–26 Jan 1824]

NOTEBOOK 60 The text of this notebook is complete in this volume. 4728

1

[c Oct 1820]

4729

2

[c Oct 1820]

4730

3

[c Oct 1820]

4731

4

[c Oct 1820]

4732

5

18 Oct 1820

4733

6

[c Oct 1820]

4734

7

[c Oct 1820]

4735

8

[c Oct 1820]

The note book tables

620

4736

9

[c Oct 1820]

4737

10

[c Oct 1820]

4738

11

[c Oct 1820]

4933

12

[1822–1823]

4934

13

[1822–1823]

4943

14

[May–July 1823]

4944

15

[May–July 1823]

NOTEBOOK 61 With this volume this notebook is now completely printed; see also CN III. 4755

39

[1820]

4756

40

[1820]

4757

41

[1820]

4758

42

[1820]

Series

N Entry

Date

4759

43

[1820]

4760

44

[1820–1821]

4761

45

[1820–1821]

4762

46

[1820–1821]

FOLIO NOTEBOOK Entries not listed here will be found in CN V. 5308

1

[1825–1826]

5361

2

[26–28 Apr 1826]

5309

6

[1825–1826]

5257

7

1 Nov 1825

5310

9

[1825–1826]

5258

10

[Nov 1825]

5259

11

[Nov 1825]

5260

12

[Nov 1825]

5261

13

[Nov 1825]

The note book tables

621

5262

14

[Nov 1825]

5263

15

[Nov 1825]

5264

16

[Nov 1825]

5265

17

[Nov 1825]

5266

18

[Nov 1825]

5267

19

[Nov 1825]

5268

20

[Nov 1825]

5269

21

[Nov 1825]

5270

22

[Nov 1825]

5271

23

[Nov 1825]

5272

24

[Nov 1825]

5273

25

[Nov 1825]

5274

26

[Nov 1825]

5275

27

[Nov 1825]

5276

28

[Nov 1825]

5277

29

[Nov 1825]

5278

30

[Nov 1825]

5279

31

[Nov 1825]

5280

32

[Nov 1825]

5281

33

[Nov 1825]

5282

34

[Nov 1825]

5283

35

[Nov 1825]

5284

36

[Nov 1825]

5285

37

29 Nov 1825

5286

38

[29 Nov 1825]

5287

39

[Nov–Dec 1825]

5288

40

[Dec 1825]

5289

42

[Dec 1825–Jan 1826]

5290

43

[Dec 1825–Jan 1826]

5291

44

[Dec 1825–Jan 1826]

5292

45

[Dec 1825–Jan 1826]

5293

46

[Dec 1825–Jan 1826]

The note book tables

622

5294

47

[Dec 1825–Jan 1826]

5295

48

[Dec 1825–Jan 1826]

5296

49

[Dec 1825–Jan 1826]

5297

50

[Dec 1825–Jan 1826]

5298

51

[Dec 1825–Jan 1826]

5299

52

[Dec 1825–Jan 1826]

5300

53

[Dec 1825–Jan 1826]

5301

54

[Dec 1825–Jan 1826]

5302

55

[Dec 1825–Jan 1826]

5303

56

[Dec 1825–Jan 1826]

5304

57

[Dec 1825–Jan 1826]

5311

58

[Jan 1826]

5312

59

12 Jan 1826

5313

60

13 Jan 1826

5314

61

[Jan–Feb 1826]

5315

62

[Jan–Feb 1826]

5316

63

[Jan–Feb 1826]

5317

64

[Jan–Feb 1826]

5318

65

[Jan–Feb 1826]

5319

66

[Jan–Feb 1826]

5320

67

[Jan–Feb 1826]

5321

68

[Jan–Feb 1826]

5322

69

[Jan–Feb 1826]

5323

70

8 Feb 1826

5324

71

[8–16 Feb 1826]

5325

72

16 Feb. 1826

5326

73

[16–18 Feb 1826]

5327

74

[16–18 Feb 1826]

5328

75

[16–18 Feb 1826]

5329

76

18 Feb 1826

5330

77

20 Feb 1826

Series

N Entry

Date

The note book tables

623

5331

78

21 Feb 1826

5332

79

25 Feb 1826

5333

80

3 Mar 1826

5334

81

13 Mar 1826

5335

82

14 Mar 1826

5336

83

[14–18 Mar 1826]

5337

84

18 Mar 1826

5338

85

[18–20 Mar 1826]

5339

86

20 Mar 1826

5344

87

24 Mar 1826

5345

88

27 Mar 1826

5346

89

1 Apr 1826

5347

90

[1–10 Apr 1826]

5348

91

[1–10 Apr 1826]

5349

92

[1–10 Apr 1826]

5350

93

10 Apr 1826

5351

94

11 Apr 1826

5352

95

11 Apr 1826

5353

96

12 Apr 1826

5354

97

12 Apr 1826

5355

98

13 Apr 1826

5357

99

22 Apr 1826

5358

100

22 Apr 1826

5359

101

25 Apr 1826

5360

102

26 Apr 1826

5362

103

28 Apr 1826

5407

104

7 July 1826

5408

105

[7–18 July 1826]

5409

106

[7–18 July 1826]

5410

107

[7–18 July 1826]

5411

108

[7–18 July 1826]

5412

109

[7–18 July 1826]

5413

110

18 July 1826

The note book tables

624

5414

111

19 July 1826

5415

112

21 July 1826

5416

113

[21–25 July 1826]

5417

114

25 July 1826

5418

115

28 July 1826

5419

116

30 July 1826

5420

117

30 July 1826

5421

118

1 Aug 1826

5422

119

[1 Aug 1826]

5423

120

[2] Aug 1826

5424

121

[2 Aug 1826]

5425

122

[2–6 Aug 1826]

5426

123

6 Aug 1826

5427

124

[6–7 Aug 1826]

5428

125

7 Aug 1826

5429

126

12 Aug 1826

5430

127

[12–13 Aug 1826]

5431

128

[13 Aug 1826]

5432

129

13 Aug 1826

5433

130

14 Aug 1826

5437

131

6 Sept 1826

5439

132

[12–13 Sept 1826]

5445

133

16 Sept 1826

5446

134

18 Sept 1826

5447

135

19 Sept 1826

5453

136

16 Oct 1826

5454

137

20 Oct 1826

5455

138

21 Oct 1826

5456

139

26 [Oct 1826]

5457

140

28 [Oct 1826]

5458

141

28 Oct 1826

5459

142

9 Nov 1826

5460

143

[Nov 1826]

The note book tables

625

5461

144

[Nov 1826]

5462

145

[Nov 1826]

5463

146

[Nov 1826]

5464

147

[Nov 1826]

5465

148

9 Dec 1826

5466

149

[9–12 Dec 1826]

5467

150

[9–12 Dec 1826]

5468

151

[9–12 Dec 1826]

5469

152

12 Dec 1826

NOTEBOOK M With this volume this notebook is now completely printed; see also CN III. Series N Entry Date 4827

28

[c Sept 1821]

4828

29

[c Sept 1821]

The note book tables

626

INDEXES EDITORIAL NOTE There are three indexes for each double volume, respectively, of persons, selected titles, and place-names; a subject index to the whole work is being prepared for the final volume. In the index of persons, which is complete, and the index of selected titles, the cited dates of publications are the dates of the editions used or referred to by Coleridge or in the notes. References are to the serial numbers of the notebook entries and, in the case of a long entry, to the foliation, e.g. 4720f55. A serial number followed by n refers to the relevant editorial note in the Notes volume. The exceptions are: references to preliminary matter in the Text volume, by page numbers, in lower-case roman numerals; references to the General Notes on each notebook, in the Notes volume, of the style N 28 Gen, F° N Gen; references to the Appendix in the Notes volume, of the style App A. References marked with an asterisk * contain quotations from the author or work under which they are found, “quotation” being broadly rather than narrowly interpreted. References marked with a dagger † designate notebook passages later used in the printed works under which they are found, whether by Coleridge, or Wordsworth, or Southey. Square brackets [ ] indicate that the person or work in question is referred to in the entry or the note but not by name or title. Parentheses around a question mark (?) indicate an uncertain identification. Names of persons, publications, and places are indexed according to the accepted forms. Where Coleridge’s spellings are sufficiently different to make references from them to present-day convention a desirable convenience, such references are made.

INDEX 1 Names of Persons

A Aaron 4794f35, 4794f35n, 4897 Abba Arika, Rab (fl 219) 4709n Abbt, Thomas (1738–66) Vermischte Werke (1768–81) ed C.F.Nicolai 5115f112, 5115f112n*; see also Coleridge, S.T. MSS: Marginalia Abel [4548] Abelard, Peter (1079–1142) 5062, 5062n Abercromby, James (1776–1858) 5134, 5134f95vn Abernethy, John (1764–1831) 4518f94, 4521ff89,90v, 4558n, 4763f40vn, 4984f86vn; An Enquiry into the Probability and Rationality of Mr Hunter's Theory of Life (1814) 4518n*, 4521n*, 4617n; Hunterian Oration (1819) 4518n; Introductory Lectures…Mr Hunter's Opinions (1815) 4518f94n*; Physiological Lectures…general υiew of Mr Hunter's Physiology (1817) 4518n*, 4617n, 4825n Abinger, James Scarlett, baron (1769–1844) 4700, 4700n Abraham 4794f34, 4677f45n, 4708, 4708n, 5216n, 5228f89v, 5299, 5354n, 5406f89, 5406f89n, 5443, 5443f98vn Abu Bakr, Caliph (c 570–634) 5290n Achery, Luc d’ (1609–85) Acta sanctorum ordinis S.Benedicti ed. L.d’Achery and J.Mabillon 5300n Achilles 4507, 4522, 4644f28, 4832f59n; (Iliad) 4507n Achmet ben Sereim (fl 813–33) 5105, 5105n; see also Artemidorus Daldianus Oneirocritica Achy, king of Picts (fl 879–89) 4780 Ackermann, Rudolph (1764–1834) 4694n Adam 4548f79vn, 4594 f37vn, 4601n, 4634, 4671n, 4689n, 4702, 4702n, 4703, 4703n, 4750f50vn, 4770n, 4832f61v, 4832f61vn, 4899, 4899f44n, 4909fx79v, 4909f71vn, 5116, 5116n, 5219, 5219n, 5232f39v, 5249ff35,40, 5249f35n, 5292f19, 5362n, 5377f49vn, 5394, 5394n, 5443f98vn Adams, George (d 1773) 4984f88n; Mic1rographia illustrata 5086, 5086n* Adams, Parson Abraham (Fielding Joseph Andrews) 5115f112, 5115f112n Addison, Joseph (1672–1719) see Index 2: Spectator, The Addison, Steele and others Addington, Henry, 1st viscount Sidmouth see Sidmouth, H.Addington, 1st viscount Aders, Eliza (Mrs Charles Aders) (fl 1812–33) 5318n, 5368n, 5383n Aders (family) 5186n Adlington, W. (fl 1566) see Apuleius, L. Metamorphoses Adrian see Hadrian Aelian (Claudius Aelianus c 170–235) 4983n

Name of persons

629

Aeolus 4783f89n, 5133f97v, 5192, 5192 f82vn; see also Coleridge, S.T. POEMS: The Eolean Harp Aeschilus see Aeschylus Aeschines (339–264 B.C.) 4748f54v, 4748f54vn Aeschylus (525–456 B.C.) 4599n, 4657, 4657n, 5136f135, 5441n, 5254f155; Agamemnon 5216n; Prometheus vin 4831f57*, 4831f57vn, 4832f60v, 4839ff121,120v, 4843n; ed C.J.Blomfield (1810) 4832f62n, 4839n*; Suppliants 4616n; see also Coleridge, S.T. PROSE: “On the Prometheus of Aeschylus”; MSS: Marginalia; Reid, S.W. “Composition and Revision of Coleridge's Essay on Aeschylus's Prometheus” Aesculapius 4618f17v, 4618f17vn Aesop (c 620–560 B.C.) 4832f60vn; Fables 4832ff59,60,60v, 4832ff59,6o,6ovn; see also Phaedrus Agamemnon 5311n Aglaophemus (fl c 530 B.C.) 5296n Agrippa, Herod, II (c 27–100) 5426n, 5322n Ahimelech 4794f34v Ahriman 4794f36, 4794f36n Aikin, Lucy (1781–1864) 5252n; Memoirs of the Court of King James the First 5046n*, 5049n*, 5051n, 5055, 5055n*, 5057n, 5058n* Aimar-Vernai, Jacques (b. 1662, fl 1693) 4908, 4908n Ainsworth, Robert (1660–1743) 5295; Thesaurus linguae Latinae (1736) 5295n Akibah ben Joseph (c 50–135) 4709n Albertus Magnus, St (1206–80) 4873n, 5062, 5062n Alcaeus (fl 600 B.C.) 4995 Alciphron see Berkeley, G. Alciphron Alcmena, 4895, 4895n, 5075f29vn Alembert, Jean Le Rond d’ (c 1717–83) see Index 2: Encyclopédie Alexander (name) 4601 Alexander I, emperor of Russia (1777–1825) 5412n Alexander Severus, Marcus Aurelius, Roman emperor (208–235) 4709, 4709n Alexander the Great, king of Macedon (356–323 B.C.) 4637n, 4839f122, 4869n, 5045n, 5075, 5075f29vn, 5287, 5287f14vn, 5374f9n, 5412 Alexas (name) 4601 Allen, William (1770–1843) “On the Changes produced in Atmospheric Air, and Oxygen Gas, by Respiration” W.Allen and W.H.Pepys (Philosophical Transactions of the Royal Society London 1808) 4854f52, 4854f52 n* Allestree, Richard (1619–81) 4931f101vn Allizeau, Mathieu-Alexandre (b 1774) 4587f91v, 4587f91vn* Allsop, Thomas (1795–1880) 4549n, 4555f49n, 4621n, 4678n, 4805n, 4818, 4818n, 4827n, 4903n, 5097n, 5143f19, 5143f19n, 5146n, 5158n, 5164n, 5459n; Letters, Conversations and Recollections of S.T. Coleridge (1836) 4808n*, 4851n*, 4952n*, 4986n Allsop, Mrs Thomas (fl 1822–29) 5143f19n, 5164n

Name of persons

630

Allston, Washington (1779–1843) 4630n, 5163n, 5292n Alnaschar (Spectator) 4549, 4549n Alsop see Allsop, Thomas Althaea 5156n Amarus 5329, 5329n Ambrose, St (c 339–397) 4871n Amenophis, king of Egypt (d 1526 BC.) 5219n Amitai 4872n Ammon, Christoph Friedrich von (1766–1850) 5346, 5346n Ammonius Saccas (c 175–242) 4831f58n, 5133f96v Amor 4832f61vn, see also Cupid Ampère, André Marie (1775–1836) 4565n, 4575n Amphictione (fl 430 B.C.) 4895n Amphitryon 4895, 4895n, 5075f29v, 5075n Anac 5288, 5288n Anacreon (c 570–c 485 B.C.) attrib author “The Grasshopper” Ananias 5322f27v, 5322n, 5426n Anaxagoras (c 500–c 428 B.C.) 4633f49vn Anaximander (c 611–547 B.C.) 4776, 4776n Anderson, Robert (1750–1830) ed The Works of the British Poets (1702–1807) Creech 4633f49vn, 4715; Shakespeare 4975n; E.Young 4976n; see also Coleridge S.T. MSS: Marginalia Anderson, William Stuart (fl 1819) 4580f70v, 4580n Andrewes, Lancelot, bp of Winchester (1555–1626) 5029, 5029n Andronicus 5372f7n Anebo see Porphyry Letter to Anebo Aneurin (fl c 600) Gododin 4780, 4780n Anglesey, Henry William Paget, 2nd earl of Uxbridge, 1st marquis of Anglesey (1768–1854) 4748f55vn Aniel (fl c 430) Anne, queen of Great Britain and Ireland (1665–1714) 4838n, 5251, 5251n Anquetil Duperron, Abraham Hyacinthe (1731–1805) see Index 2: Zend-Avesta Anselm, St, abp of Canterbury (1033–1109) 4977, 4977n, 5062, 5062n Anster, John (1793–1867) 5453n Anstey, Mr 5470, 5470n Anstey, Christopher (1724–1805) The New Bath Guide 5470n Anstey, Christopher (1755–1827) 5470n Anstey, John (d 1819) The Pleader's Guide 5470n Anteia (Iliad) 5232f37vn Anteros 4832f61vn Antinöus (name) 4931, 4931n Antiochus IV, Epiphanes (c 215–163 B.C.) 4615n, 5081f39, 5081f38vn, 5260n Antiochus of Ascalon (c 125–c 68 B.C.) 5121n Antipas (name) 4601 Antipater (name) 4601 Antiphocus (Pliny) 4690n Antisthenes (c 444–c 365 B.C.) 5020n

Name of persons

631

Antonine see Aurelius Antoninus Marcus, Roman emperor Antony, St, of Egypt (c 251–c 350) 4599, 4599n Anubis 4856n; see also Thoth Aodh, king of Scotland (d 882) 4780 Aphanasia 5459, 5459n Aphrodite 4832f61vn Apollo 4507n, 4618f17v, 4618f17vn, 4633f50v, 4856n, 5075f29vn, 5090, 5090f83n, 5186, 5186n, 5374f62, 5374f62n, 5441n; Apollo Belvedere 4839f122, 4839f122n, 5236, 5236n; see also Phoebus Apollonius Tyaneus (fl 1st cent) 5069f23v, 5069f23vn, 5075f29vn; see also Philostratus Life of Apollonius Apuleius, Lucius (b c A.D. 125) 5460, 5460n; Apuleius Madaurensis serio castigatus (1628) 4743, 4743n; The Apologia and Florida of Apuleius of Madaura tr H.E.Butler 4743n*; Florida 4743*; Metamorphoses (Golden Ass) 4694*, 4839f120n; tr W.Adlington (1566) rev S.Gaselee 4694n* Apuscorus 4690, 4690n Aquila 5322f28n Aquinas, Thomas, St see Thomas Aquinas, St Arbuthnot, John (1667–1735) 5466n Archimedes (c 287–212 B.C.) 5406f94, 5406f94n Archytas (c 400–347 B.C.) 5406f94, 5406f94n Ares 4832f61vn; see also Mars Argand, Aimé (1755–1803) 5373f8v, 5373n Ariosto, Ludovico (1474–1533) 5075f29v Opere (1783): Orlando furioso 4968n SINGLE WORKS: Orlando furioso 4968, 5075f29vn; tr Sir J.Harrington 4968n*; tr W.S.Rose 5191n Aristeas see Index 2: Letter of Aristeas Aristobulus (fl 2nd cent B.C.) 5207, 5207n, 5351f40n; see also Valckenaer, L.K.Diatribe Ariston (name) 4831f58n Aristophanes (c 445–c 385 B.C.) 5123f107vn, 5136f135, 5136n; Aves 4831f57v, 4831f57vn, 4832f59v; tr J.H.Frere 4832f59vn; Pax 4832f59v; tr J.H.Frere 4832f59vn; Plutus 4832f59v, 4832f59vn Aristotle (384–322 B.C.) 4516n, 4522n, 4589, 4616n, 4617, 4617n, 4692f19, 4715, 4742n, 4763, 4764, 4765f42vn, 4771f47n, 4831f57, 4839ff122,121, 4839f121n, 4985f91v, 5006, 5006n, 5080, 5094, 5121, 5121n, 5207n, 5246n, 5288, 5288n, 5295, 5295n, 5422n, 5436n; Aristotelian 4657n, 5007, 5080n, 5125, 5209f20n, 5293n The Works: Physics tr R.P.Hardie and R.K.Gaye 5130n* SINGLE WORKS: Analytics 5123f106v, 5123f106vn;

Name of persons

632

De anima 4523*, 4523n*, 4855ff53–53vn, 5133f99*; De generatione animalium 4831f57n; De memoria 5133f97v, 5133f97vn; Eudemian Ethics 5133f98; Magna moralia 5133f98; Metaphysics 4523*, 4523n*, 5094*, 5094n*, 5123n, 5131n, 5132*, 5133ff99v,98v*,96v–96, 5133n*, 5139n; tr Hugh Tredennick 5132n*, 5133f98n*; On the Soul tr W.S.Hett 4855ff53–53vn*, 5133f97vn*; Organon 4771f47, 5123f106v*; Organon. Prior analytics tr H.Tredennick 5133f100vn*; Physics 5130*; 5130n; Poetics 5133f96, 5436f25; Politics 5436f25; Posterior analytics 5133f101* f100*, 5133n, 5139*, 5139n; tr H.Tredennick 5133n*, 5139n*; Prior analytics 5133f100*, 5133f100n, 5139n; Rhetoric 4832ff59,59vn, 5133f96, 5436f25; Topics 5123f106v, 5123f106vn, 5139n See also Ross, Sir W.D.Aristotle; Simplicius On Aristotle's Physics Arius (c 250–c 336) 5071, 5071n; Arian(s), Arianism 4519, 4519n, 4911, 4911n, 5000f17v, 5240f29v, 5240f29vn, 5262, 5262n, 5292f18v, 5297n, 5301, 5301n Arminius, Jacobus (1560–1609) 5056, 5056n; Arminian(s), Arminianism 4620, 4620n, 4750, 4836, 4836n, 5024, 5024n, 5058, 5086f43vn, 5200, 5200n, 5250n, 5267, 5267n, 5370, 5370n, 5385, 5385n, 5398f77v, 5398f77vn Armour, Richard Willard (1906–) Coleridge the Talker R.W.Armour and R.F.Howes (1940) 4963n Arnauld, Antoine (1612–94) 5121; La Perpétuité de la foy de l'Église catholique A.Arnauld et P.Nicole 4779n, 5161, 5161n* Arnobius, Afer (fl c 300) Adversus gentes (nationes) 4898*, 4898n*, 4900, 4900n Arrowsmith, John Pauncefort The Art of Instructing the Infant Deaf and Dumb (1819) 4605f43n Artemas (name) 4601 Artemidorus (name) 4601 Artemidorus Daldianus (fl 150–200) 5105; Artemidori Daldiani & Achmetis Sereimi f. Oneirocritica. Astrampsychi et Nicephori versus etiam oneirocritici (1603) 5105n Ascham, Roger (1515–68) 4954f105, 4954n Ashe, Thomas (1836–89) see Coleridge, S.T. PROSE: Miscellanies, Aesthetic and Literary; Table Talk and Omniana Ashurst, William Henry (1792–1855) 5134f95n; see also Bentham, J. Truth versus Ashurst Askew, Anne (1521–46) 5060, 5060n Astolfo (Ariosto) 4968n Astrampsyches 4690, 4690n; see also Artemidorus Daldianus Oneirocritica Athanasius, St, bp of Alexandria (c 293–373) 5071, 5071n; attrib author 5069f24vn; see also Index 2: Athanasian Creed Athanasius, bp of Rome attrib author 5069f24vn Athena 4839f123n, 4856n, 5430n;

Name of persons

633

see also Minerva Atlas 5206, 5206n Attwood, Thomas (1783–1856) 5453, 5453n Atys (Attis) 4900n Augustine (Aurelius Augustinus), St, bp of Hippo (354–430) 4594f36, 4594f36n, 4619, 4619n, 4633n, 4728, 4750, 4750f50vn, 4977n, 5123n, 5126f105, 5126n, 5301, 5362, 5362n; De civitate Dei 4611f45v*, 4611f45vn, 4728n, 4901n; tr David S.Wiesen 4611f45vn*; Confessions 4980*, 4980n*; Contra Maximum 5301n Augustine, St, of Canterbury (d c 603) 4889f122v Augustus, Roman emperor (65 B.C.–A.D. 14) 5430, 5430n Augustus II, king of Poland (1670–1733) 4529, 4529n Aurelius Antoninus, Marcus, Roman emperor (121–180) 4709, 4709n, 4786f725; The Emperor Marcus Antoninus and his Conversation with Himself [Meditations]…To which is added the Mythological Picture of Cebes the Theban tr J.Collier (1701) 4711n; see also Coleridge, S.T. MSS: on Collier Austin, St see Augustine (Maurelius Augustinus) St, bp of Hippo Austin, Charles (1799–1874) 5113n Australis see Southey, R. PERSONAL REFERENCES Averani, Niccolò see Gassendi, P. Opera omnia Averroes (1126–98) 5006n, 5007n Avogadro, Amedeo (1776–1856) 4575n Axiologus see Wordsworth, W. PERSONAL REFERENCES Aymar see Aimar-Vernai, J. B B, Miss 4606n, 4836n B, Mlle (van Ghert) 4809n Bacchus 4625, 4625n, 4900; see also Dionysus Bacon, Francis, viscount St Albans (1561–1626) 4611f45v, 4611f45vn, 4622, 4622n, 4748f59, 4748f59n, 4764, 4764f41n, 4765f42vn, 4771f47, 4794f36, 4834, 4908f69n, 4914, 4931f100vn, 4959, 4959n, 5046, 5046n, 5051, 5051n, 5123f107v, 5159, 5204, 5204n, 5379, 5422n, 5436, 5436n The Works ed D.Mallet (1740): Of the Advancement of Learning 4932, 4932n*, 4968n*, 5379n*; Confession of Faith 4914n*, 4916n, 5159n; De augmentis scientiarum 4932*, 4932n*, 4964*, 4964n*; New Atlantis 4958*, 4958n, 4965*, 4965n; “Of Friendship” 4954ff109v–110*, 4954n The Works ed J.Spedding…R.L.Ellis…D.D.Heath (1857…74): Of the Dignity and Advancement of Learning 4964n* SINGLE WORKS: Confession of Faith (1645) 4914n; Novum organum 5121, 5121n Bacon, Roger (c 1214–94) 4873n, 5020n Bage, I. (fl 1818) xxi, 4645, 4645n Bagehot, Walter (1826–77) Physics and Politics (1872) 5416n Bailey, Nathan (d 1742) An Universal Etymological English Dictionary 4530n, 4646f6, 4646f6n, 4763f40vn, 5459n

Name of persons

634

Baillie, Matthew (1761–1823) The Morbid Anatomy 5143f20vn Baker, Henry (1698–1774) 5108; “An Account of Mr Leeuwenhoek's Microscopes” (Philosophical Transactions of the Royal Society London 1740) 5108n Baker, Sir Robert (d 1826) 4732, 4732n, 4733n Bampton, John (1689–1751) 5240f26v, 5240f26vn Banier, Antoine, Abbé (1673–1741) 4839f122; The Mythology and Fables of the Ancients (1739–40) 4839f122n Banks, Sir Joseph, bart (1743–1820) 4663n, 5108n Barbauld, Anna Letitia (Aikin) (1743–1825) 4966n, 5328; Hymns in Prose for Children 4707*, 4707n Barchana, Rabba Bar 4510, 4510n Bardolph (Merry Wives of Windsor) 5158 Barfield, Owen (1898–) see Coleridge, S.T. PROSE Lectures 1818–19: On the History of Philosophy Baring, Lady Harriet (d 1804) 5186n Barnabas, St, Apostle 5322f28, 5322f28n, 5351f39, 5351f39n, 5352, 5352n, 5354f40v, 5372f5, 5372f5n; attrib author Epistle of Barnabas N30 Gen, 5351f39, 5351f39v, 5352, 5352n, 5353, 5353n, 5354f40v, 5354f40vn*, 5355, 5355n, 5372f5, 5372f5n; see also Cotelerius J.B. Barnes, Joshua (1654–1712) see Euripides Euripidis quae extant omnia Barnes, Thomas (1785–1841) 5221n Barrow, Isaac (1630–77) 5124; The Theological Works (1818): Twenty-six Sermons on the Creed 5124n* Bartas, Guillaume de Saluste, seigneur du (1544–90) 4972, 4972n Bartholomew, St, Apostle 5366n, 5374f65, 5374f65n Bartholinus, Caspar (1585–1629) 5291n Bartley, George (fl 1819) 4742n Bartolocci, Giulio (1613–87) 4709, 4709n Basil, St, the Great (c 330–79) 5202f15n, 5336, 5336n Basilides (d c 138) Basilidians 4832f61v, 4832f61vn Basnage, Jacques, seigneur de Beauval (1653–1723) 4709; History of the Jews from Jesus Christ to the Present Time tr T.Taylor 4625n, 4709n*, 5069f25n, 5078f34vn, 5372f5n* Bassano, Jacopo (c 1517–92) 5290n Bassano (family) 5290, 5290n Bate, Walter Jackson (1918–) see Coleridge, S.T. PROSE: Biographia Literaria Baubo, 4898n, 4900n Bauer, Franz Andreas (1758–1840) 5108, 5108n Baxter, Andrew (1686–1750) 4518f96n Baxter, Richard (1615–91) 4621n; Catholic Theology (1675) 5241f30n; Reliquiae Baxterianae (1696) 4611f45, 4611f45n*, 4784f128v, 4784f128vn*, 4831f58vn, 4911n, 5097n, 5136n, 5246, 5246n*, 5373n; see also Coleridge S.T. MSS: Marginalia Bayle, Pierre (1647–1706) 4933n; Dictionnaire historique et critique 4767n Baynes, Richard (publisher fl 1824) 5214, 5214n

Name of persons

635

Beaton, David, cardinal, abp of St Andrews (c 1494–1546) 5374f18v, 5374f18vn Beaumont, Francis (c 1585–1616) Fifty Comedies and Tragedies 5133f101n; see also Coleridge S.T. MSS: Marginalia Beaumont, Sir George Howland, 7th bart (1753–1827) 4842n, 5280f10vn, 5362 Beaumont, Margaret (Willes), Lady (1755–1829) 4842n, 5327n, 5360f43n Beaumont (family) 4689n Becanus, Joannes Goropius see Goropius, J. Becket, Thomas a, St, abp of Canterbury see Thomas it Becket, St, abp of Canterbury Beckman, Johann Christoph (1641–1717) “The Osteocolla“ (Philosophical Transactions of the Royal Society London 1668) 4660, 4660n Beddoes, Thomas (1760–1808) 4825n, 4929ff30v, 31vn, 5020n, 5142n, 5144f23n; see also Bergman, T.O. Dissertation on Elective Attractions Bede, St, the Venerable (673–735) 4619, 4619n, 5126n Beer, John Bernard (1926–) see Coleridge, S.T. PROSE: Aids to Reflection Bedford, John Russell, 6th duke of (1766–1839) 5313n Beech, J.H. 4929f31vn Beelzebub 5351f39v, 5351f39n Beethoven, Ludwig van (1770–1827) 4927n, 5403, 5403n, 5433n Bel 5287f14, 5287f14vn Belisarius (c 505–565) 5254n Bell, Andrew (1753–1832) 4964n Bell, Henrie see Luther, M. Colloquia Mensalia Bellamy, John (fl 1811–13) 4702n Bellarmino, Roberto Francesco Romolo, St (1542–1621) 5362n Bellerophon 4893, 4893n, 5232n Bellingham, R. “Observations on Hydrophobia” (London Medical Repository 1816) 4514n Belsham, Thomas (1750–1829) 4750, 4915, 4915n, 5351f39v, 5351f39vn, 5393n; The New Testament, in an Improved Version 4687n; A Plea for Infant Baptism (1817) 4750f51n*; The Right and Duty of Unitarian Christians (1802) 5200n Belshazzar see Belteshazzar Belteshazzar 5281f14, 5287n Belzoni, Giovanni Battista (1778–1823) 4839f122; Narrative of…Recent Discoveries within the Pyramids, Temples, Tombs (1822) 4839f122n* Benedict, St (c 480–543) 4599n Bennett, Agnes Maria (d 1808) The Beggar-Girl 5285, 5285n Bennett, John (1773–1852) 4684, 4684n Bentham, Jeremy (1748–1832) 4772n, 4908f67vn, 4919n, 5134, 5240f26v, 5330n The Works ed J.Bowring (1843, repr 1962): A Fragment on Ontology (1813–21); 4591 n; Truth versus Ashhurst 5134f95n SINGLE WORKS: Defence of Usury 5134f95n; Not Paul but Jesus (1823) 5240f26vn; A Protest against Law Taxes 5134f95n* Bentley, Richard (1662–1742) 4615n; Proposals for Printing a new edition of the Greek Testament (1720) 4615n Bérard, Jacques Etienne (1789–1869) 4855n Berengarius (c 998–1088) 4831f58v, 4831f58vn, 5062, 5062n; see also Coleridge, S.T. POEMS:

Name of persons

636

Lines suggested by the last Words of Berengarius Bergin, T.G. (1904–) see Vico, G. Autobiography; The New Science Bergman, Torbern Olaf (1735–84) A Dissertation on Elective Attractions tr T.Beddoes (1785) 4929f30vn Berkeley, Frederic Augustus, 5th earl of (1745–1810) 5359n Berkeley, George, bp of Cloyne (1685–1753) 4516n, 4540, 4648n, 5081, 5123, 5276f7v, 5428n; Berkleian 4737, 4737n Works ed A.A.Luce and T.E.Jessop (1948–53): The Principles of Human Knowledge 4540n*, 5127n, 5123f107n, 5276n*; Three Dialogues between Hylas and Philonous 4605f44n* SINGLE WORKS: Alciphron (1732) 5081f39n*, 5096*, 5096n; The Principles of Human Knowledge 5276n, 5280n, 5281n, 5282n; Siris 5110f112vn Berkeley, William Fitzhardinge (1786–1857) 5359, 5359n Berlin, Sir Isaiah (1909–) Vico and Herder 5204 Bernard, St, abbot of Clairvaux (1091–1153) 4889, 4889n, 4976, 4976n, 5062, 5062n; Cantica canticorum 4621*, 4621n*; tr S.J.Eales (1895) 4621n* Berosus (fl early 3rd cent B.C.) 5206, 5206n Berthollet, Claude-Louis, comte (1748–1822) Elements of the Art of Dyeing tr W.Hamilton (1791) 4855n Berzelius, Jöns Jakob (1779–1848) 4514, 4514n, 4577, 4577n, 4696n, 5119n, 5155f138, 5155n, 5167n Betham (Mary) Matilda (1776–1852) 4534n Betty (Bennett Beggar-Girl) 5285, 5285n Beutler, Catharina (Passavant) 4908f68, 4908f68n Bevoriskius (Sentimental Journey) 5336n Beza, Theodore (1519–1605) 4618f17n Bhagavan 4832f61v, 4832f61vn Bhogovan see Bhagavan Bichat, Marie Francois Xavier (1771–1802) 4617, 4639n, 4646f6, 4825, 4825n, 4829, 4829n, 5121n; Anatomie génénl (1812) 4646f5n; Recherches sur la υie et la mort tr F.Gold (1815) 4617n; Traité d'anatomie descriptive (1814) 4646f4vn; see also Rennell, T. Remarks on Scepticism Bianconi, Giovanni Ludovico (1717–81) 5163n Bill (name) 4625, 4835, 5216 Billy (name) 4601 Billy Ruffian see Bellerophon Bion (fl c 100 B.C.) 5254f155 Biot, Jean Baptiste (1774–1862) Traité de physique 4781 n Birch, Walter (c 1774–1829) Sermon on…Infidelity and Enthusiasm (1818) 4931f100n; see also Coleridge, S.T. MSS: Marginalia Bishop, Mr (Calne) 4735n Bishop, J. (fl 1820) 4735, 4735n Black, David (d 1603) 5021 n Blackadder, Janet (Haining) (d 1688) 5040 Blackadder, Sir John (1615–86) 5040, 5040n

Name of persons

637

Blackstone, Sir William (1723–80) 4768, 5085n; Commentaries on the Laws of England 4526n; ed E.Christian (1809) 4768n* Blackwood, William (1776–1834) 4509, 4509n, 4546n, 4930n; see also Index 2: Blackwood's Magazine Blainville, Henri Marie Ducrotay de (1777–1850) 5217f82, 5217f82n Blair, Hugh (1718–1800) Sermons 5240f26v, 5240f26vn 26vn Blair, John (d 1782) 1782) The Chronology and History of the World 4995n* Blake, William (1757–1827) Auguries of Innocence 5128n Bleton, Barthélmy (b 1738) 4908f68, 4908f68n Blomfield, Charles James, bp of London (1786–1857) see Aeschylus Prometheus υinctus Blumenbach, Johann Friedrich (1752–1840) 4521f91vn, 4548ff80,79v,78, 4622, 4622n, 4639n, 4646, 4695n, 4723n, 4866n, 5020, 5020n, 5142n, 5150n, 5254n, 5471n; Handbuch der Naturgeschichte (1817) 4859n, 5174n, 5175n, 5177n, 5178n, 5180n, 5182n; Institutiones physiologicae (1798) 4541n, 4561n, 4646f4vn; tr J.Elliotson (1817) 4541n, 4646f4vn, 4825n, 5167n*; Über die natürlichen Verschiedenheiten im Menschengeschlechte (1798) 4548n*, 4934n, 5183n; Über den Bildungstrieb und das Zeugungsgeschäfte (1781) 5177n; tr J.C.Prichard (1829) 5177n*; see also Coleridge, S.T. MSS: Marginalia Bob (name) 4625 Bochart, Samuel (1599–1667) 4839f122; Geographia sacra (1681) 4507n, 4839f122n Bocher, Joan (Joan of Kent d 1550) 5060, 5060n Boedhe (fl c 1003) 4780, 4780n Boerhaave, Hermann (1688–1738) 5144f23n; A New Method of Chemistry tr P.Shaw and E.Chambers (1727) 4561n, 4574n, 5167n; see also Coleridge S.T. MSS: Marginalia Boehler, Peter (1712–75) 4671n, 5240f27, 5240f27n Böhme, Jakob (1575–1624) 4605f43vn, 4696n, 4799, 4829, 4908f68, 4908f68n, 4931f100vn, 5374f18v, 5374f18vn, 5380, 5442n; Behmenism 5262, 5262n The Works of Jacob Behmen…To which is prefixed, The Life of the Author. With figures, illustrating his Principles, left by the Reverend William Law (1764–81) 4518n, 4521f92v, 4625n, 4542n, 4645n, 4647n, 4672n, 4679, 4793, 4793n, 4870f60n, 4929ff29,30n, 5069f23n; Aurora 4544n, 4728n, 5087n, 5144f25n; Mysterium Magnum 4679n; The Three Principles of the Divine Essence 4521n, 4829n; The Threefold Life of Man 5338*, 5338n*; see also Coleridge S.T. MSS: Marginalia Bolingbroke, Henry St John, 1st viscount (1678–1751) 4620, 4620n Bollandus, Joannes (1596–1665) Acta sanctorum ed J.Bollandus and G.Henschenius 5300n Bonaventura, St (Giovanni di Fidanza 1221–74) 5062, 5062n Bonnet, Charles (1720–93) 5079, 4888n; Palingénésie philosophique 5079n Bonpland, Aimé Jacques Alexandre (1773–1858) see Humboldt, F.H.A. von Personal Narratives Boone, James Shergold (1799–1859) The Oxford Spy 4509n

Name of persons

638

Boone, Thomas Charles (d 1851) The Book of Churches and Sects 4509n Boosey, Thomas (1767–1840) 4509, 4509n Booth, Miss 4836, 4836n Booth, Sir Felix (1775–1850) 4836n Bopp, Franz (1791–1867) Über das Conjugationssystem der Sanskritsprache (1816) 4697, 4697n Boreas 5133f97v Bosanquet, William (Leyton, Essex) 5186, 5186n Bostock, John (1773–1846) 5150; An Account of the History and Present State of Galvanism (1818) 4639n*; An Elementary System of Physiology 4639n*, 5150n*, 5187n Bottom (Midsummer Night's Dream) 4838n Bouterwek, Friedrich (1766–1828) Geschichte der schönen Wissenschaften (1801–19) 4860n Bowdich, Thomas Edward (1791–1824) “Account of the Climate, Natural Products, Arts, and the Manufactures of the Kingdom of Ashantee” (Philosophical Magazine 1819) 4587f90v, 4587n Bowring, Sir John (1792–1872) see Bentham, J. Works Bowyer, James see Boyer, J. Boyer, James (1736–1814) 4938, 4938n, 5402f82vn Boyle, Robert (1627–91) 4622, 4622n, 4908f69n; Medicinal Experiments (1718) 5246*, 5246n*; Some Receipts of Medicines (1688) 5246n Brabant, Robert Herbert (1781–1866) 5143f20bvn Braconnot, Henri (1780–1855) 4628, 4628n, 4634, 4634n, 5266, 5266n, 5247n Bradley, Miss (fl 1825) 5164n Bradley, James (1693–1762) 4873, 4873n Brady, Robert (c 1627–1700) 5201n Braidwood, Thomas (1715–1806) 4605f43n Brande, William Thomas (1788–1866) 4541n, 4645, 4645n, 4647, 4929f31v, 5154; “Lectures on Mineralogical Chemistry” (Quarterly Journal of Science, Literature and the Arts 1817–8) 4634n, 5438; Manual of Chemistry (1819), 4550f74n, 4555f49n, 4560n*, 4561n, 4563n*, 4564n*, 4565n, 4566ff61,62v*, 4566n, 4567, 4567n*, 4568n*, 4569n*, 4570*, 4570n*, 4571n*, 4572n*, 4573, 4573n*, 4574n, 4575n*, 4576n, 4577, 4577n*, 4579, 4579n*, 4580n*, 4646ff5–7*, 4646n*, 4647n*, 4653n, 4658n*, 4659n, 4814n, 4864n*, 5292n; Outlines of Geology (1817) 4646f6vn*, 4647n*, 4653n, 5237n; see also Index 2: Quarterly Journal of Science, Literature and the Arts Braybrooke, Richard Griffin Neville, 3rd baron (1783–1858) see Pepys, S. Memoirs Bredei (fl c 750) 4780 Brewster, Sir David (1781–1868) 5133f96vn; “On the optical and physical properties of Tabasheer“ (Philosophical Transactions of the Royal Society London 1821) 4663n; A Treatise on Optics 5207n* Brinkley, Roberta Florence (1892–1967) see Coleridge S.T. PROSE: Coleridge in the Seventeenth Century Bristol, Frederick Augustus Hervey, 4th earl of (1730–1803) 5447n Brodie, Sir Benjamin Collins (1783–1862), 4646f7, 4646ff4v,7n Brougham and Vaux, Henry Peter Brougham, 1st baron (1778–1868) 4684n, 4700, 4805n, 4827n Brown, John (1735–88) 4834, 4835n, 5142, 5142n, 5188n; Elements of Medicine 5360f43n Works (1804): The Elements of Medicine 4834n* Browne, T.H. (J 1818) 4720, 4720n

Name of persons

639

Browne, Sir Thomas (1605–82) 4599, 4880n Pseudodoxia epidemica…Religio medici and a Discourse of Sepulchrall Urnes…The Garden of Cyrus (1658–9) 4599n*, 4611f44vn, 4616n, 4992f116v*, 4992n, 5156*, 5156n*: Garden of Cyrus 5086n See also Coleridge S.T. PROSE: “Character of Sir Thomas Brown as a Writer”; MSS: Marginalia Bruce, James (1730–94) 5351f39vn; Travels to Discover the Source of the Nile 5466, 5466n Brucker, Johann Jakob (1696–1770) Historia critica philosophiae (1767) 4525n, 4542n, 5121, 5121n, 5439n; tr and abr W.Enfield (1791) 4542n, 5121n Brugmanns, Anton (1732–89) 4640f23, 4640f23vn Bruining, Gerbrand (1764–1833) Schediasma de Mesmerismo ante Mesmerum (1815) 4592, 4592n, 4809n Bruno, Giordano (1548–1600) 4639, 4854f51vn, 5442n; De innumerabilibus, immenso et infigurabili 4639n Brutus, Lucius Junius (fl 509 B.C.) 5037, 5037n Brutus, Marcus Junius (c 78–42 B.C.) 5037; (Julius Caesar) 5115f109vn Bryant, Jacob (1715–1804) 4839f122; A New System, or, an Analysis of Ancient Mythology (1807) 4839ff122,123n Bucer, Martin (1491–1551) 5161, 5161n Buchan, William (1729–1805) Domestic Medicine 5028n Buchanan, Colonel (Bennett BeggarGirl) 5285n Buckingham, George Villiers, 1st duke of (1592–1628) 5046, 5046n, 5049, 5049n, 5051, 5051n Buckland, William (1784–1856) Reliquiae Diluvianae 5061, 5061n, 5119n Buddha 4856, 4856n; Buddhism 4916 Buffon, George Louis Leclerc, comte de (1707–88) 46466f6n Bulaeus, Caesar Egassius (d 1678) Historia Universitatis Parisiensis 5062, 5062n Bull, George, bp of St David's (1634–1710) 4620, 5297f22, 5413; Defensio Fidei Nicaenae (1685) 4854n, 5413f46n, 5297n; ed G.Zola (1784–6) 4620n Bull, John see John Bull Bullock, Elizabeth (fl 1819–22) 4606, 4606n, 4878n Bunch, Mother The Celebrated Tales of Mother Bunch 5276n Bunyan, John (1628–88) The Pilgrim's Progress 5372f7n Burdett, Sir Francis, 5th bart (1770–1844) 4700, 4772n, 4920n, 5263n Burdett-Coutts, Angela Georgina, 1st baroness (1814–1906) 5358n Burdy, Samuel (c 1760–1820) see Skelton, P. Complete Works Burghley, William Cecil, 1st baron (1520–98) 4954f105v, 4954n Burke, Edmund (1729–97) 4596, 4596n Burleigh see Burghley, W.Cecil, 1st baron Burnet, Gilbert (1643–1715) 4646f6n, 4826n, 5099, 5026, 5026n, 5095n, 5166, 5166n, 5241f30v, 5241f30vn; History of his Own Time (1732, 1734) 5009n, 5015n*, 5035n, 5061n; History of the Reformation of the Church of England 5004n*, 5013n*, 5060, 5060n*, 5082, 5082n*, 5083n*, 5085*, 5085n*, 5161n; Memoires of the Lives and Actions of James and William, Dukes of Hamilton and Castleherald (Pt II of J.Spottiswoode History of the Church and State in Scotland) 4991, 4991n;

Name of persons

640

see also Coleridge, S.T. MSS: Marginalia Burnett, George (c 1776–1811) see Milton, J. The Prose Works Burney, James (1750–1821) 5231n Burns, Robert (1759–96) 4804 Bury, Robert Gregg (b 1869) see Sextus Empiricus Bush (John Nash) Douglas (1896–1983) see Milton, J. Complete Poetical Works Butes, king of Athens 4856, 4856n Butler, Charles (1750–1832) 5362, 5366; The Book of the Roman Catholic Church (1825) 5362n*, 5366n; Historical Memoirs of the English, Irish, and Scottish Catholics, since the Reformation (1822) 5366n; Vindication (1826) 4884n; see also Coleridge, S.T. MSS: Marginalia; White, J.Blanco Letter to Charles Butler Buxton, Sir Thomas Fowell (1786–1845) 4938f115, 4938f115n Buxtorf, Johannes (1564–1629) 4709n Byron, George Gordon Noel, 6th baron (1788–1824) 4712n, 4772n, 5433n; Childe Harold Canto III and Other Poems 5257n C Cadmus 4748f55v, 4748f55vn, 4995 Caesar, Caius Julius (100–44 B.C.) 5205 Caesar (family) 5205 Cain [4548], 4796f48n Caius (name) 4644f28, 4644f28n Caledon see Scott, Sir W. Calderón de la Barca, Pedro (1600–81) 4860n Calderwood, David (1575–1650) 5021n Caldwell, George (c 1773–1848) 4593n Calliope 5296n Callisthenes (c 360–c 328 B.C.) 4839f123, 4839f123n Calvin, Jean (1509–64) 4604f42vn, 4620, 4620n, 5056, 5115f112, 5115f112n, 5202f12, 5202n, 5250n, 5348, 5362, 5362n; Calvinism, Calvinist(s) 4750ff50v,54, 4831f58v, 4836, 4836n, 4924, 4924n, 5024, 5024n, 5042n, 5056n, 5086f43vn, 5244, 5244n, 5267, 5267n, 5270, 5270n, 5339f36v, 5345, 5370f2v, 5370n, 5374ff62,65, 5385, 5385n, 5398f77v, 5398f77n; A Harmonie upon the Three Evangelists with the Commentarie of M.Iohn Calvine (1584) 4688*, 4688n*, 5256f63vn; Institutio Christianae religionis (1569) 5348f38n; 88n; tr T.Norton (1611) 5348f38n; see also Coleridge, S.T. MSS: Marginalia Cambyses, king of Persia (d 522 B.C.) 5439n Cameron, Richard (d 1680) 5035, 5035n, 5403, 5403n; Cameronians 5039 Campbell, James Dykes (1838–95) see Coleridge, S.T. The Poetical Works Campbell, John (1708–75) see Index 2: Universal History, An

Name of persons

641

Campbell, John (1766–1840) Travels in South Africa undertaken at the request of the Missionary Society (1815) 4759f39*, 4759n Campe, Joachim Heinrich (1746–1818) Wörterbuch der deutschen Sprache (1807–11) 4744n* Campetti (fl c 1790) 4908f68, 4908f68n Canning, George (1770–1827) 4700, 4700n, 4821, 4920, 4920n, 4938ff114–115, 4938n, 4958, 4958n, 5134, 5134f95vn, 5234, 5234n, 5263n, 5330, 5330n, 5374f18v, 5402f84v, 5412n; Speeches ed R.Therry (1828) 4821n*, 5402f84vn*, 5374f18vn Canova, Antonio (1757–1822) 4505n Caracalla (Marcus Aurelius Antoninus, Roman emperor 188–217) 4709, 4709n Caravaggio, Michelangelo Amerighi da (c 1565–c 1609) 5163n Carbery, Frances Vaughan, countess of (c 1621–1650) see Taylor, J. Works: “A Funeral Sermon” Carbojuge (S.T.Coleridge) 4567, 4567n Cardan, Girolamo (1501–76) 4992 Carlile, Richard (1790–1843) 4986, 4986n Carlyon, Clement (1777–1864) Early Years and Late Reflections 4726n* Caroline Amelia Elizabeth, queen consort of George IV of Great Britain and Ireland (1768–1821) xx, 4691n, 4700n, 4720, 4720n, 4743n, 4768n, 4772n, 4801n, 4803, 4803n, 4805n, 4826, 4826n, 4827, 4827n, 4938f115n, 4986n, 5012n, 5026n Carpzov, Johann Gottlob (1679–1767) Introductio ad libros canonicos Veteris Testamenti 5281f14, 5287f14vn Cartwright, John (1740–1824) 4700, 4919n, 4920n Cary, Henry Francis (1772–1844) 4691n, 4796f48n; see also Dante Alighieri The Vision Cary, John (c 1754–1835) New Itinerary (1819) 4543n Casaubon, Méric (1599–1671) 4611n Casimir (Zapolya) 4990 Cassius (Julius Caesar) 5115ff110–109v, 5115f109vn Castell, Edmund (1606–85) 4196f48, 4196f48n Castlereagh, Robert Stewart, 1st viscount (1769–1822) 4700n, 4720, 4720n, 4723n, 4801n, 4803n, 4805, 4805n, 4938f115n, 5012, 5012n Castro, Alfonso y (1495–1558) 5362, 5362n Catharine, St 5467 Catherine de Médici, queen consort of Henry II of France (1519–89) 5366n Cato, Marcus Porcius, the Censor (234–149 B.C.) 5246n, 5312n Cattermole, Richard (c 1795–1858) N 25 Gen, 5390n Cave, William (1637–1713) Antiquitates apostolicae 5067n Cavendish, William, 1st duke of Newcastle see Newcastle, W.Cavendish, 1st duke of Cebes, the Theban (fl 5th cent B.C.) 4711f131v, 4711n, 5380, 5380n; see also Aurelius Antoninus, M. The Emperor Marcus Antoninus Cecil, William, 1st baron Burghley see Burghley, W.Cecil, 1st baron Cecrops, king of Athens 4839f122, 4839ff123,121vn, 4995 Cellini, Benvenuto (1500–71) 4535n Celsus (fl c 178) 4626, 4626n, 4899n, 5240f29n; see also Origen Contra Celsum Censorinus (fl 238) 5232f39vn Cerberus 4594f36v, 4594f36vn Ceres 4794f34n, 4856n, 4898n, 4900, 4900n, 4995; see also Demeter Cerinthus (fl c 100) 5069f25, 5069f25n, 5393, 5393n Cervantes Saavedra, Miguel de (1547–1616) Don Quixote tr C.Jarvis (1809) 4931f96n Chadwick, Henry (1920–) see Origen Contra Celsum

Name of persons

642

Chalmers, Alexander (1759–1834) ed The Works of the Enlish Poets from Chaucer to Cowper (1810): Spenser 5198n* Chalmers, George (1742–1825) Caledonia: or, An Account Historical and Topographic, of North Britain 4586n, 4780n* Chamber, John (1546–1604) 4683, 4683n Chamberlayne, John (1666–1723) see Nieuwentijt, B. The Religious Philosopher Chambers, Sir Edmund Kerchever (1866–1954) Samuel Taylor Coleridge (1938) 4537n*, 4756n, 4952n* Chambers, Ephraim (d 1740) see Boerhaave, H. New Method of Chemistry Chambers, Robert (1802–71) see Chambers, W. Memoir of Robert Chambers Chambers, William (1800–83) Memoir of Robert Chambers. With Autobiographic Reminiscences of William Chambers (1872) 5378n* Champollion, Jean Francois (1790–1832) 5219; Lettre à M.Dacier (1822) 4794f34n, 5219n; Précis du système hieroglyphique (1824) 5219n Chana (Hurwitz Hebrew Tales) 4510n Chandler, Samuel (c 1693–1766) 4933; A Critical History of the Life of David 4933n; A Review of the History of the Man After God’s Own Heart 4933n Channing, William Ellery (1780–1842) Memoir of William Ellery Channing (1848) 5292n; A Sermon Delivered at the Ordination of the Reυ. Jared Sparks (1824) 5292f18v, 5292n* Chantrey, Sir Francis Legatt (1781–1842) 4630, 4630n, 5280f101v, 5280f10vn Chaos 4931f101 Chapman, George (c 1559–1634) Bussy D’Ambois 5349, 5349n*; see also Homer The Whole Works Charax, of Pergamum (fl 3rd cent B.C.) 4839f123, 4839f123n Charlemagne, Holy Roman emperor (742–814) 4637n, 5075, 5075f29vn, 5084; see also Turpin, abp of Rheims Vita Caroli Magni Charles (name) 4636n Charles I, king of Great Britain and Ireland (1600–49) 4720, 4995, 4995n, 4999, 4999n, 5038n, 5049, 5055, 5055n, 5056, 5057, 5057n, 5073n, 5084, 5084n, [5085], 5251, 5252, 5374n, 5376; see also Salmasius Defensio regia Charles II, king of Great Britain and Ireland (1630–85) 4691, 4720, 5015n, 5035n, 5038n, 5054, 5054n, 5055, 5055n, 5073, 5251, 5252 Charles IX, king of France (1550–74) 5366n Charybdis 4646f9vn, 5330 Chatterton, Thomas (1752–70) The Works ed R.Southey and J.Cottle (1803) 5257n Chaucer, Geoffrey (c 1340–1400) 4714 Cheke, Sir John (1514–57) 4954, 4954n, 4966n; see also Chrysostom, John, St De proυidentia dei; Strype, J. The Life of the Learned Sir John Cheke Cheynée, Jean, Lady (1621–69) 4953n Children, John George (1777–1852) 4646f4vn Chillingworth, William (1602–44) 4995, 4995n, 5240, 5240f28n; The Works (1742) 5210n; see also Coleridge, S.T. MSS: Marginalia Christabel see Coleridge, S.T. POEMS Christian, Edward (d 1823) see Blackstone, Sir W. Commentaries on the Laws of England Christie, James (1773–1831) 4505; A Disquisition upon Etruscan Vases 4505n; Disquisitions upon the Painted Greek Vases 4505n

Name of persons

643

Chrysippus (c 280 B.C.–c 206 B.C.) 4618f17vn Chrysostom, John, St, bp of Constantinople (c 347–407) ) 5202f15n, 5352n, 5362n, 5403, 5403n; De fato 4954n; De sacerdotio 5161n; Homiliae in Acta Apostolorum 4581, 4581n; In epistolam primam ad Corinthos 5161n* Cicero, Marcus Tullius (106–43 B.C.) 4507n, 4786f725, 4908f68v, 5072, 5232f39vn, 5312; De amicitia 5312n; De legibus 4939n; De officiis 4939*, 4939n*, 5072n; tr W.Miller 4939n*; De oratore 4832f59n; De senectute 5312n; De senectute…de divinatione tr W.A.Falconer 4617n*; Letters 5126f105, 5126n Cineoch, king of Picts (d 636) 4780 Clagget, Charles (c 1740–c 1820) 4734, 4734n Clark, John E.T. Musical Boxes (1961) 4927n* Clarke, Deborah (Milton) (1652–1727) [5027] Clarke, James Freeman (1810–88) see De Wette, W.M.L. Theodor Clarke, Samuel (1675–1729) 4786f725, 4786f125n, 4911n Claude Lorrain see Gelée, C. Clement I, St, bp of Rome (fl late 1st cent), 4871n, 5351, 5351n; First Epistle to the Corinthians 5351, 5351n; attrib author Second Epistle to the Corinthians 5351, 5351n* Clement of Alexandria (Titus Flavius Clemens c 150–c 220) 4839f120n, 4871n, 4900n, 4911n, 5126n, 5207n, 5352n; Stromateis 4690n Clericus, Joannes (1657–1736) see Cotelerius, J.B. S.S.Patrum Clitus Mela (d 328 B.C.) 5045, 5045n Clodius Pulcher, Publius (c 92–52 B.C.) 5398f76v, 5398f76n Clowes, John (1743–1831) 5186, 5186n; see also Swedenborg, E. True Christian Religion Clytus see Clitus Mela Cobbett, William (1762–1835) 4594f38n, 4700, 4705, 4705n, 5065, 5065n, 5453; Cobbett’s Gridiron 5453n; Gold For Ever! 5453n; Paper against Gold 5453n; see also Index 2: Cobbett’s Political Register Coburn, Kathleen (1905–) “Coleridge and Restraint” (University of Toronto Quarterly 1969) 4776n, 4886n, 4984f88vn, 5414n; Experience into Thought (1974) 5000n, 5032n, 5268n; The Self-Conscious Imagination (1974) 4598n, 5008n, 5192f82vn, 5256f63n, 5360n; “Some Reflexions in a Coleridge Mirror” (From Sensi- bility to Romanticism ed F.W.Hilles and Harold Bloom 1965) 4975n, 5192f82vn, 5463n; see also Coleridge, S.T. PROSE: Inquiring Spirit; Lectures 1818–19 on the History of Philosophy; Philosophical Lectures; Hutchinson, Sara Letters Cocceius, Johannes (1603–69) Opera omnia ed J.H.Cocceius (1701):

Name of persons

644

“Commentarius in Apocalypsin Joannis” 5323f28v, 5323n; Lexicon…sermonis Hebraici 5321n*; “Praefatio” 5319*, 5319n*; see also Coleridge, S.T. MSS: Marginalia Cocceius, Johannes Henricus (d 1712) see Cocceius, J. Opera omnia Coke, Sir Edward (1552–1634) 5046, 5046n, 5057 Colburn, Mr 4509, 4509n Colburn, Henry (d 1855) 4509n; A New System of Practical Economy (1824) 5469, 5469n Coleridge, Alethea Buchanan see Mackarness, Alethea Buchanan (Coleridge) Coleridge, Anne (Bowdon) Mrs John Coleridge (1727–1809) 4606 Coleridge, Bernard John Seymour Coleridge, 2nd baron (1851–1927) The Story of a Devonshire House 4952n*, 4959n, 5047n Coleridge, Christabel Rose (b 1843) see Index 2: Monthly Packet, The Coleridge, Derwent (1800–83) 4531n, 4593n, 4603n, 4678n, 4698, 4823n, 4828n, 4843n, 4877n, 4903n, 4905, 4905n, 4937, 4937n, 5033, 5033n, 5106, 5106n, 5107n, 5113, 5113n, 5121n, 5241f29vn, 5254n, 5328n, 5402f84vn, 5436n; see also Coleridge, Hartley Northern Worthies; Poems; Coleridge, S.T. PROSE: Aids to Reflection (1861); Notes on English Divines; Notes Theological, Political and Miscellaneous Coleridge, Edith (1832-after 1873) see Coleridge, Sara (Coleridge) Memoir and Letters Coleridge, Edward (1800–83) 5214n, 5216n, 5235n, 5236n, 5244n, 5287n, 5297n, 5310n, 5315n, 5323n, 5348f37v, 5348n, 5402f84vn, 5422n, 5439n, 5456, 5456n, 5457n; Autobiography 5214n Coleridge, Ernest Hartley (1846–1920) 4844n, 4931n, 5192n, 5275n; see also Coleridge, S.T. The Complete Poetical Works Coleridge, Frances Duke (Taylor 1759–1838) 5047n Coleridge, George (1764–1828) 4938n Coleridge, Hartley (1796–1849) 4509n, 4640n, 4678n, 4689n, 4691, 4691n, 4714, 4752n, 4777n, 4794ff34, 35n, 4839f120v, 4839f121n, 4903n, 4905n, 4906n, 4952n, 4967n, 5061n, 5254n, 5275n, 5297f21v, 5328n; Letters of Hartley Coleridge ed G.E.Griggs and E.L.Griggs (1936) 4593n*, 4843n, 5402f84vn*; Lives of Northern Worthies ed Derwent Coleridge (1852) 4765f43n, 4985n; Poems (1833) 5192f83vn*; Poems…with a memoir of his life by his Brother ed Derwent Coleridge (1851) 4843n, 5192f83vn*; Prometheus 4823n; Worthies of Yorkshire and Lancashire (1832–3) 4954n; see also Coleridge, S.T. MSS: Marginalia Coleridge, Henry James (1822–93) 5449, 5449n Coleridge, Henry Nelson (1798–1843) 4952n, 5047n, 5097n, 5153n, 5359n, 5402, 5402n, 5419n, 5424n, 5444n; Introductions to the Study of the Greek Classic Poets (1830) 4507n*; (1834) 4507n; Six Months in the West Indies (1826) 5402n; see also Coleridge, S.T. PROSE: Confessions of an Inquiring Spirit;

Name of persons

645

Literary Remains; Specimens of the Table Talk Coleridge, Herbert (1830–61) see Index 2: Catalogue of the Valuable Library of Herbert Coleridge Coleridge, James (1759–1836) 4952n, 4959n, 5047n 5402f82vn Coleridge, James Duke (1789–1857) 5192n Coleridge, John (1719–81) 5103n, 5360f42v, 5360f42vn Coleridge, John Duke Coleridge, 1st baron (1820–94) 5449, 5449n Coleridge, Sir John Taylor (1790–1876) 4526n, 4845n, 4959n, 5002n, 5123n, 5134f95n, 5210n, 5215f24n, 5216n, 5240f26vn, 5257n, 5402f84v, 5449, 5449n Coleridge, Mary Frances Keble (1824–8) 5449, 5449n

COLERIDGE, SAMUEL TAYLOR (1772–1834) (Headings: Collected Works; Complete Poetical Works; Col lections and Selections; Poems (including Plays); Prose; Translations; Lectures; contributions to Periodicals; Manuscripts; Projected Works) COLLECTED WORKS: Collected Works, The Gen Ed K.Coburn (1969–) xxi, xxii Opus Maximum 4673n Shorter Works and Fragments 4549n, 4644n, 4675, 4675n, 4757n, 4763n, 4765f43n*, 4784f127vn, 4850n, 5123f107vn, 5135, 5136n, 5148n, 5227, 5232f38vn, 5253, 5328n, 5340, 5340n, 5447n See also his PROSE: Biographia Literaria (CC); Essays on his Times (CC); The Friend (CC); Lay Sermons (CC); Lectures 1795 (CC); Lectures 1818–19: On the History of Philosophy (CC); Logic (CC); Marginalia (CC); On the Constitution of Church and State (CC); Statesman’s Manual: Lay Sermons (CC); Table Talk (CC); The Watchman (CC) Complete Works, The ed W.G.T.Shedd (1853): Aids to Reflection 4846n

Name of persons

646

COMPLETE POETICAL WORKS: Complete Poetical Works, The ed E.H.Coleridge (1912) 4623n*, 4650n, 4736n, 5220n, 5249n, 5374f66n P cal Works, The ed J.D.Campbell (1893) 4993n, 4994n, 5192n, 5259n

COLLECTIONS & SELECTIONS: Poems (1796) 4896n; (1797) 4896n, 5192f83n Poetical Works (1828) 5192f83n; (1829) 4623n, 5192f83n; (1834) 5192f83n Sibylline Leaves (1817) 4518n, 4606n, 4939, 4939n

POEMS (including PLAYS): Ancient Mariner 4692f20νn*, 4930n, 4948n, 5008n, 5192f83vn Aria Spontanea see Youth and Age Bridge Street Committee, The see Jeux d’esprit: no 12 Character, A 4946n*, 5275n Christabel 4930n, 4994n, 5032, 5032n, 5257n, 5391*, 5391n* Constancy to an Ideal Object 5091n*, 5391n Dejection: an Ode 5025n*, 5370n, 5415n* Destiny of Nations, The 4518f95vn*, 4642n*, 5215f26n Duty Surviving Self-Love 5391n Elisa [4926n], 5428n Eolian Harp, The 5192f82vn [Epigram no 26] 5374f66n Epitaph 5360f42v†, [5360f42vn*] Fancy in Nubibus 4930n First Advent of Love 4810†, 4810n Fragments no 43 5370f3n; no 60 4565n Garden of Boccaccio, The 4623†, 4623n, 5428n Good Great Man, The 5440n Human Life 4939n Jeux d’esprit: no 9 4623n; no 12 4986f91v†, 4986n Joan of Arc see Southey, R. Joan of Arc Knight’s Tomb, The 4805n Kubla Khan 4776n, 5257n, 5360f43n [Letter and verses from N 29 p 168] 5192†, 5192n

Name of persons

647

Lines Suggested by the last words of Berengarius 5062n Written at Shurton Bars 4896n* Love’s Apparition and Evanishment 5146†, 5146n, 5391n Love’s Burial-Place 5391n Nightingale, The 4823n On Donne’s Poem ‘To a Flea’ see Jeux d’esprit; no 9 Pains of Sleep, The 4846n, 5375n Pang More Sharp than All, The 4512n*, 5245†, 5245n, 5391n Psyche 4824n, 4832f62†, 4832f62n Reason 4844†, 4844n* Religious Musings 5275n*, 5411n* Remorse 5257n, 5311n This Lime Tree Bower 5428n Three Graves, The 5192f82vn* Three Sorts of Friends see Fragments: no 60 Time, Real and Imaginary 5091n To Mary Pridham 4512n* To Susan Steele on Receiving the Purse 5453n To William Wordsworth 5370*, 5370n* Two Founts, The 5368†, 5368n Work without Hope 4975n, 4996n, 5192†, 5192f83n*, 5226n Youth and Age 4632n, 4993†, 4993n, 4994†, 4994n, 4996†, 4996n*, 5184, 5184n, 5259†, 5259n Zapolya 4990†, 4990n, 5370n

PROSE: Aids to Refleaion (1825) 5144n, 5191; animal life 4984ff86νn, 5347n; appertinents 5243n; articulated air 5288n; aseity 5256f63n; Assertion of Religion 5089n*; Baptism, essay on 5215f24n; baptism, infant 4750†, 4750f51n*, 5360f43n; “Beauties of Leighton” xix, 4924n; church 5395n*; Christianity loved more than truth 5026†, 5026n; co-inherence 4846n; copy to EC 5348n, to JTC 5210n, to Lord Liverpool 5440n; Edwards Freedom of the Will 5077n*; Eucharist 5161, 5161n*; exponents 4530n*; “Faculty judging according to Sense” 5144f23n*; genius and popular literature 5435†, 5435n; heterogeneous things 4945n; Hubers 4833n, 4884n, 5059n; idea 5216;

Name of persons

648

E.Irving 4963n; Kirby and Spence 4879n; Lalande 5114n; laws of King’s Bench 5066n; Leighton 4924n, 5095n, 5202f13vn*; Leighton, anno-tation on 4853n; lucific vision 5379n*; marriage 5097n, 5348f37v*, 5348n*; motto 5204n*; mystics 4915n; mysteries of Christianity, letters on 5315n, 5323, 5323n; Nous and Antinous 4931†, 4931n; page-proofs 5190n, 5204n, 5216n; philosophy, moral 5209f20, 5209n; philosophy begins in wonder 5131n*; predestination and free will 5244n, 5250n; publication date 5037n, 5191n, 5204n, 5209n, 5216n, 5257n, 5439n; quid pro quo 5110n; reason 5377f47*, 5377f47n*; reason and understanding 5144f23n, 5209, 5209n*, 5210, 5210n*, 5215f23n, 5379n*; reason, ideas and spirit 5089†, 5089n; redemptive act 5243n; sacraments 5161, 5292n* 5348f37v*, 5348n*; Socinianism 5213n*; Southey’s Book of the Church 5037n; spiritual religion 5243, 5243n, 5443, 5443n*; spiritual sun 5241n; substance 4679n; substat 5222n; superstition 5398f75v, 5398n; Tale of a Tub 5041n; tautegorical 4711f131νn; Theory of Life, as appendix to AR 4846n; truth 5216, 5216n*; vis substantifica or corporifica 4843f117v, 4843n; will of God 5203n*; words 4767n, 5136n, 5398n*, 5406f88v, 5406f88vn*; writing of 5157n, 5219n ——(1861) ed Derwent Coleridge producents 4591n ——(CC) ed J.B. Beer (1919–) 5216n See also his MSS: Marginalia Anima Poetae ed E.H.Coleridge (1895)z 4946†, 4946n Biographia Literaria (1817) 4949, 4949n; letter to author 4646n; review in ER 5257n; Wordsworth 5037n ——(CC) ed J.Engell and W.J.Bate (1983) Alexander the Great 5045n; “all my eye and Betty Martin” 5206n; analytical school 4692n; co-inherent 4644f26n, 4846n; contemplate 5404n;

Name of persons desynonimizing 5123f106n; Deus est Actus 5241f30n; faith 5159n; Fichtean genius 5377f43vn*; genius 5142n, 5280f10vn; ghost of matter 5448n*; D.Hartley 5443n; heresy 4599n*; heterozetesis 4909f70n; human mind 5215f23vn*; human reason 5339n; I AM 4523n, 5215f23vn*, 5249n*, 5339n; ideal 4590n; ideas 4739n; imagination 5215n; intensify 4718n; involucrum 4521f91n; irrelevant inquiry 4909n; Kant 5129n; knowing and being 4951n; Leibnitz 4515n, 4715n; line and point 4513n; literary criticism 5295n; Locke 4692n; man becomes selfish 4602n*; Milton Paradise Lost 4715n; Milton and Shakespeare 4714n; music 5458n; nihil in intellectu 5133f99n*; noumenon 4739n; Plotinus 4895n*; poesy 4623n; poetry 4590n*, 5198n*; political views 4949n*; potentiate 4645n; remotion 4880n; Satyrane’s Letters 4716n; Schelling 4538f166vn; 4662f29vn; Shakespeare and Milton 4714n; slavery to the eye 4518f96n; Southey 5268n; speaking with tongues 5169n; sycophants 4970n; symbolism 4831n; Synesius Hymns 4929f31vn; teleological arguments 4888n; theanthropism 4857n; Unitarianism 4750f52vn; will and law 5203n; WW’s Ode on…Immortality 4910f71vn; WW’s reputation 5274n

649

Name of persons

650

“Character of Sir Thomas Brown as a Writer” (Blackwood’s 1819) 4930n Coleridge on the Seventeenth Century ed R.F.Brinkley (1955) 5123f107n, 5376†, 5376n Collected Letters ed E.L.Griggs (1956–1971) References are frequent but have been omitted for reasons of space Confessions of an Inquiring Spirit ed H.N.Coleridge (1840) 5089n; bibliolatry attacked 4755n, 5048n, 5118n; letters on Sacred Scriptures 5315n, 5319n, 5323n, 5419n*, 5450n, 5454n*; literalist palliators of OT 4933n ——ed Sara Coleridge (1849) 5159n*, 5450n See also his MANUSCRIPTS: Letters on religious and superstitious veneration Encyclopaedia Metropolitana (1818) 4940, 4940n, 4974n* Essay on Method see his Encyclopaedia Metropolitana Essays on his Own Times ed Sara Coleridge (1850) Fletcher, letters to 4922n Essays on his Times (CC) ed D.V.Erdman (1974) Abderites 4646f9n; Buonaparte and the Emperor Julian 5412n; Catholic emancipation 4821n; church and state 4922n; freedom 4768n; goodiness 5153n; Hoadly 4838n; paper money 5265n; partyspirit 5153n; Spanish monarchs 5057n; tyrannicide 5371n Friend, The 4509n, 4744n, 5153, 5153n; landing places 4635n; reason and understanding 4774n, 5293n ——(1809–10) actualize 5249f37vn; calumny 4534n; censorship 4922n; clergy, indifference of 5059n; Cranmer 5060n; distribution of issues 5453n; Johannes Scotus Erigena 4854n; French writers 4934n; Hearne Journey 4948n; music 5143n; peripheric 5406f89vn; positiveness vs certainty 4773n, 4786f125vn*; Rabbinical Wisdom, specimens 4510n; radicalism 5113n; reason and instinct 4692n; reason and understanding 5215f23n; reasoning by consequences 4797f49n; Satyrane’s Letters 4930n; subscribers 5191n; Surinam toad 4518f96vn; veracity 5277n; worth vs value 4633n; writers 4934n, 5153n ——(1812) copy to H.J.Rose 5191n

Name of persons

651

——(1818) abstraction 4538f165vn, 4657n, 4835n; Amoebaean 4870n; animal magnetism 4512n; astoundment 5434n*; attention vs thought 5435n; Bacon 4764f41n; 5046n*; Blumenbach 4541n; calumny 4534n; Calvinism and Arminianism 5056n*; Canning on reform 4920, 4920n; chemical elements 4555f51n, 4564f57n; chemical elements as symbols of powers 4536n, 4942n, 5092n*; chemistry and the imagination 4929f31v, 4931f31vn*; childhood feelings 5359n; co-adunation 4553n; copy to H.J.Rose 5191n; Davy and Hatchett 4580f71vn; deification of man through knowledge of God 5351f40n; distinction without division 4947n; dynamic vs corpuscular philosophy 5433n; equivoque of conception for image 4988n; John Scotus Erigena 4854n; Essays on Self-Knowledge 5377f47, 5377f47n; Essays on Method 4721n, 4724n, 4798, 4798n, 4932n, 4940, 4940n, 5280n, 5405n; exponent, exponential 4530n, 5280f9vn; facts, doctrinal and historical 4711f133n; faith abandoned 4620n; French writers 4934n; Galileo 5020n; genius 5142n*, 5316n; goal of The Friend 5115f111vn; Hooker 5406f93vn*; J.Hunter’s vital principle 4646f9vn, 5020n, 5377f48vn; idea, relation to experiment 4574n*; ideas and law 4649n; indifference 4784f127vn; Jenner 5020n; land as source of wealth 4919n; laws of science 4763n; Lessing Anti-Goeze 4611f45vn; Linnaeus 5020n; lucific vision 5379n*; maxims and principles 5046n; moral acts 5209n, 5388n*; moral responsibility 5153n, 5209n; mottoes 4711f131vn; necessity, doctrine of 4508n; obscurity 4676n, 4744n; Paine 5065n; peripheric 4989n, 5406f89vn; philosophy begins in wonder 5131n*;

Name of persons

652

physiocrats 4919n, 4921n; phytologists 5291n*; plebification of knowledge 5435n*; polarities 4929f28n; prevenient grace 4611f46vn; Pythagorean numbers 5406f94vn*; Rabbinical Wisdom, specimens 4510n, 5002n; radicalism 5113n; reason and understanding 5133f100vn, 5144f23n, 5215f23n, 5241f30vn; Spinoza, annotation 5334n; state, aims of 4989n; theorems 4513n; to think is to theorize 5404n*; truth 4597n, 4707n; tyrannicide 5371n; Universal apprehended by Reason 5133f100vn; vis plastica 4604n; water a primal element 4521f90vn, 4538f168vn; words 5388n*; WW’s ode on…Immortality 49l0f71vn; worth vs value 4633f48vn; writers 4934n, 5153n; Zeno 4522n; see also his MSS: Marginalia ——ed Sara Coleridge (1850) Zeno 4522n ——(CC) ed B.E. Rooke (1969)—All references to (1809–10), (1812), (1818) editions are referred also to the (CC) edition in the notes; the following are references to the CC editorial matter only: distribution of issues 5453n, freedom 4768n, Quaker(s) 4797f50n, truth 5052n Hints towards the Formation of a more Comprehensive Theory of Life ed S.B.Watson (1848) xix, 4518n, 4617n, 5092n; abstraction and generalization 5144f23n; animality in vegetables 4568n, 4814n; animals and man 4984f87vn; chemical process 4662f25n, 5357n; classifications, scheme 4719ff53v, 54n, 4813n; co-adunation 4553n; co-inherence 4846n; crystallization 4517n, 4561n; definition 5144n; electrical evolution 4835n; evolution of life 5144f24vn; Galvanic process 4984n; genius 5142n; J.Hunter 4541n, 5020n*, 5142n, 5377f44n; individuation 4521n*, 4536n*, 4551n, 4559n*, 4561n, 4580f99vn, 4645n*, 4814n*, 4835n, 5144f24vn; Wm. Lawrence 4566n, 4931f96n, 4984ff86v, 87n;

Name of persons

653

life as a power 4538ff166–167n, 4951n; magnetism 4640f23vn; metallëity 4555f50n; metals, classification 4536n*, 4560n, 4696n*; miracle 4518f96n; naturalists 4566f62n; nature of life 4639n, 4641n, 5144f24vn, 5464n; nitrogen 4998n*; polarity 4835n; principal gases 5020n*; publication 5204n; quality vs quantity 4515n; J.W.Ritter 4929f290; scale of powers 4929f29vn*; Schelling’s theory used 4513n; Stahl 5079n*; subtle fluid 4518f96n; Tellus (Earth) 5090n; thesis and antithesis 4538f167n; vegetable life 4566f62n; Vico quoted by Jacobi 5204n “Historie and Gests of Maxilian” (Blackwood’s Magazine 1822) 4930n Inquiring Spirit; a selection of Coleridge’s…prose ed K.Coburn (1951) animal magnetism 4512n, 4809n; Christianity loved more than truth 5026†, 5026n; colonies 4866n; education 5328n; Hoadly’s Thoughts 4838n; Kant 4931f100n; Kluge, annotation on 4512n; Luther, annotation on 5084n; marriage 5097f10vn; medicine 5151†, 5151n; music 4927n, 5403n, 5458n; Oken, annotation on 4855f53n; passions, essay on 5451n; professional life 4704n; truths of reason 4928†, 4928n; tyrant 4904†, 4904n; Uno nel Più 5406f92vn; White’s Selborne 4893n*; WW’s man-liness 4512n; zoomagnetism 4806n ——(rev ed 1979) freedom 5414n; music 4734n Lay Sermon, A (1817) xx, 5325, 5325n ——ed R.J.White. In Lay Sermons (CC) ed R.J.White (1972) Ainsworth Thesaurus 5295n; Apocalypse a symbolic drama 5069f25vn; Belsham 5200n; commercial spirit 5325n*; gold as basis for currency 4838n; imperium in imperio 4832f59vn*;

Name of persons

654

incredulity 4806n*; Lottery 4514n; national economy 5056n; national leadership attacked 5330n; Pindar 4832f59vn; Platonic superscription 4542n; reason distinguishes men from beasts 5241f30vn; sheep farms 4748f57vn; sophisma pigri 4618f17vn*; tithes 4684n; truth cloathed…for the Vulgar 4597n; unicity 5400n*; wooden diagrams 4587n* Lectures 1795 on Politics and Religion (CC) ed L.Patton and P.Mann (1971) C’s phonetic initial 4946n; Cato’s Letters 5000n; eternity and time 4853; Evidences of Christianity 5240f29n; freedom 4768n; necessity, doctrine of 4508n; Thomas Paine 5453n; Pindar 4832f59n; truth 4597n; Volney 4916n Lectures 1818–1819 on the History of Philosophy (CC) ed O.Barfield and K.Coburn (19) abstraction 5133f97vn; alchemists 4873n; Anaximander 4776n; animal magnetism 4512n; Apollonius 4908f68vn; Aristotle and Plato 5133f96vn, 5288n, 5293n; atoms 4518n; Behmenism 5262n; Berengarius 5062n; Berkeley 4648n; Bhogovotgita 4832f61vn; Cabbala 4536n, 4625n, 4870n, 5069f24n; Cabiri 4625n; chronological table 4518f96vn; Cicero 4939n; on colour 4855n; Condillac 4771f46vn; Creuzer 4831n; Cyrenaics 4939n; Descartes 4910f73n; desyoooimiza- tion 4773n; Duns Scotus 5087n, 5133f99n; Eastern pantheism 4648n, 4857n; Eleatic School 4518n; enemies of Christianity 5207n; Epicurus 5413n; Joannes Scotus Erigena 4518ff96–95vn;

Name of persons

655

French morality 4848n; frescoes at Pisa 4774n; Gassendi 5123f107n; Goethe on colour 4855n; Greek culture 4637n; heterogeneity of body and soul 4910f73n; Hume 5026n, 5133f99n; idealism and materialism attacked 4540n; Kluge 4908f68vn; Wm.Lawrence 4518f93vn, 4984f86vn; light 4625n; Locke 5133f99n; Luther 4594n; magic 4621n; Mitford 4507n; Neoplatonism 5081f38n*; Newton’s Op-ticks 4873n; Occam 5133f99n; Philo Judaeus 4908f38n; Plato 5133f99vn, 5406n; Plato and Aristotle 5133f96vn, 5288n, 5293n; pleasures of conscience 4945n; Plotinus 5081f38n; poem “Human Life” 4939n; poetry and fine arts 4637n; polytheism 5333n; popular prejudice 5020n; positiveness vs certainty 4773n; Prometheus lecture 5236n; Pythagoras 4518f93n; Pythagorean numbers 4536n, 4784f128vn, 4912n, 5294n, 5406f93vn; races of mankind 4839f123n, 4934n; restoration of literature 4908f68vn; Schelling 4973n; Spinoza 5123f107vn, 5262n; spirits, materiality of 5079n; subtle fluid 4518f96n; Tennemann 4518ff96–95vn, 4522n, 4536n, 4886n, 4912n, 4939n, 5062n, 5081f38n, 5087n, 5133f99vn, 5294n, 5406f94n; theory, hypothesis, law 4649n; theory commencing with a miracle 4518f96n; Trophonius, cave of 4931f99vn; water a primal element 4521n; worth vs value 4633f49vn; Xenophanes 4527n; Zeno’s error 4797f50n See also his Philosophical Lectures ed K. Coburn (1949) “Letter to a Junior Soph at Cambridge” (Blackwood’s 1821) 4930n, 4975n “Letter to Peter Morris, M.D. on the sorts and uses of literary praise” (Blackwood’s 1820) 4930n Literary Remains ed H.N.Coleridge (1836–9) “Essay on Faith” 5048n, 5162n, 5256f63n, 5385n “Formula Fidei de Sanctissima Trinitate” 5233n*, 5256n

Name of persons

656

Lecture notes 4831f57n Marginalia on Baxter 5097n; Davison 5269n; Donne 5446n; Hacket 5240f28vn; Hooker 5398n; Luther 4538f166vn, 4591n, 5202f15vn; Leighton 4728n, 4853n; Henry More 5144f24n, 5254n; J.Taylor 5065n, 5202f15vn, 5215f24n “Omniana 1809–16” associative power of the mind 5156†, 5156n; curiosity of an honorable mind 4598†, 4598n; a good heart 5115†, 5115n; Katterfelto 5207n; Leighton’s commentary on Peter 4867†, 4867n; man serving opposite parties 4962†, 4962n; On the Parts of Speech 5446n; Roman Catholicism 4875†, 4875n*; Youth and Age 4632†, 4632n “On the Prometheus of Aeschylus” 4536n, 4823n*, 4868n*, 4910†, 4910n, 4935n, 5162n, 5236n Logic (CC) ed J.R.de J.Jackson (1981) acts of the mind 5282n; alphabet 4637n; amanuensis 5229n; analytic and synthetic 5283n; Archytas 5406n; brain 4763n*; CN entries used in 4763†, 4763n, 4765†, 4765n, 4766†, 4766n, 4832f59v†, 4832f59vn; canon, logical 5137n; condition vs ground 5276n*; demonstratio vs monstratio 5133n; digamma 4637n; “Elements of Discourse” 4946n, 5121n, 5133f99vn; etymology of nous and logos 5080n; forma formans 4784f128n*, 4835n, 5217f81vn; heterogenes 4945n, 5108n; historicism 5201n; homoeomery 4633f49vn; images vs abstraction 5108n; Inhalt 4716n*; kaleidoscope 5133f96vn; Kant Prolegomena 5129n; Kirby and Spence 4879n*; leafit 5415n; Logic, History of 4771n*; logodaedaly and logomachy 4767n*; Logos 4763n; Mendelssohn passage used 4784f128n*; moulds, primary 4746n; negative quantities 5129n; noetic, subordination of logic to 5446n; out-line of 5094n;

Name of persons

657

planning of 4645n, 4673n; Plotinus 4895n*; professions 4704n; pyramid 5422n; quale and quantum 5127n*; questions, simple and complex 4831f58vn; quid pro quo 5110n; Réaumur 4895n*; rhematic 5148n; sciences, history of 4763n; sophisms 4945n; sophistry of indolence 4618f17n*; Spenser Ruins of Time 4644f28n; syllogisms 4784f128n, 4982n*; terminology, precise 5388n; Urtheile 5123n; verb substantive 4644f27n; Wollaston 5322n; Word of God 4763n; words, arrangement of 5133f96vn, 5137n; words, deliberate vs flowing utterances 4832f60n; words, disputes about 4767n* Marginalia (CC) ed G.Whalley (1980–1983) All references to marginalia are listed under MSS: Marginalia; the following are references to CM editorial matter only xxii, 4679n, 4975n, 5147n, 5163n Marriage (1919) 5348n, 5451n Miscellaneous Criticism ed T.M.Raysor (1936) annotations on Milton Poems 5027n; Mrs Agnes Ibbetson 4842n; Milton’s Paradise Lost 5395n*; symbol and metaphor 5215f24n Miscellanies, Aesthetic and Literary; to which is added “The Theory of Life” ed T.Ashe (1885) 4854f52vn, 4975n, 4910f71vn Notes on English Divines ed D.Coleridge (1853) 4784f128vn*, 5362n Notes, Theological, Political and Miscellaneous ed D.Coleridge (1853) 5446n* “Nöus and Antinöus: a dialogue” (The Monthly Packet 1891) 4931n* Omniana (1812), contributions to: exponent 4530n*, 5280f9vn; “Toleration” 4922, 4922f102vn “On Poesy or Art” (1818) 5295n On the Constitution of Church and State (1830) C’s interest in the church xix, 4826n, 5373n; clerisy 4704n; ecclesia and enclesia 5082n; events leading to 4826n, 5095n, 5346n; poem “Reason” 4844n*; projected work 5240f28vn; work on 5374n, 5439n ——(CC) ed J.Colmer (1976) 5468†, 5468n; actual vs potential 4554n, 4784f128n; angels 4627n; on artists 5163n*; Catholic question 4821n, 5346n, 5468n; Church, aims of 5304n, 5373n, 5398n; Church, phrases for 5395n;

Name of persons

658

church vs state 5373n*, 5468n; Churches but no Church 4684n; civilization vs cultivation 5302n; clergy, indifference of 5059n; clerisy 4763n, 4800n; concipere 5294n; contraries vs opposites 4945n; Convocations 4684n, 5064n; Cuvier 5254n; Dante 4786f125n; Deus alter et idem 5413n*; Dionysius the Areopagite 5067n; ecclesia vs enclesia 5082n; J.Edwards 5077n; Empfindung 4884n; evolution theory 4984f86vn; ens rationale (entia logica) 5464n; Fatum est 5354n*; Fortunatus Cap 4510n; Sir Matthew Hale 5402f82n; Hebrew commonwealth 4919n; imperium in imperio 4832f59vn*; E.Irving 4963n; King and the nation 4942n; landed vs popular interests 4684n, 4720n, 5056n*; Luther 4755n; maxims vs principles 5046n; means and ends 5429n; Measure of Infinity 5087n; mystics 4915n, 4931n*; parliamentary idea 5453n*; phantasts, mystics vs 4931n*; Plato Symposium 4815n; T.Poole 4745n; powers 5406f94n*; Pyramid, 4-sided 5422n; Pythagorean numbers 5295n, 5296n, 5298n, 5406f94n; Rivals 4802n*; state, aims of 4919n, 4989n, 5059n; stirps generosa seu historica 4548n; sugar of lead 5251n; unity and distinctity 4835n; Warburton’s Alli- ance 5277n; George Wither 4854f52vn; the Word 5071n; this world 5435n “On the Principles of Genial Criticism” (1814) 5295n “On the Prometheus of Aeschylus” xix, 4536n, 4794f34†, 4794f34n, 4823n*, 4832f59vn, 4843n, 4868n*, 4910†, 4910n, 4935n, 5162n, 5219n, 5229n, 5236n, 5447n; see also Reid, S.W. “Composition and Revision of Coleridge’s Essay on Aeschylus’s Prometheus” Philosophical Lectures ed K.Coburn (1949) 4540†, 4540n, 4900f45*, 5121n, 5433n

Name of persons

659

“Satyrane’s Letters” see his Friend (1809–10) Shakespearean Criticism ed T.M.Raysor (1930) on female education 5328n; Hamlet 5086n; Hamlet, C’s identification with 4714n; Macbeth 5372f7vn*; selfinterest, portrayed by Iago 4925n; Shakespeare’s authorship in doubt 5372f7vn; slavery to the eye 4518ff96–95vn Specimens of the Table Talk ed H.N.Coleridge (1835) animal life 4984n; apparitions 4605f43vn; beans 4616n; body and matter 4521n; church and state 5223n*; Claude Lorrain 4630n; clerisy 4800n*; colonists 4866n; on colour 4722n, 5290f16n; etymology 4754n*, 5446n; external objects 4605f44n; Galvanism 4515n, 4639n; God the absolute Will 5373n; a “goody” man 5153n; great minds 4705n; Hamlet 4714n*; Homer’s authorship in doubt 4507n*; instinctivity 5168n; E.Irving 4963†, 4963n; Jesus’ reply to Mary 5228n, 5240f29n; John Bull 5374n; Kepler 5294n; Kotzebue 4845n*; not a “logical age” 4767n*; Sir James Mackintosh 4779n; Milton 5376n; music 4927n*, 5458n; notebooks used in 4952n; Richard Porson’s Letters to Travis 5297n; praecipitandus est liber spiritus 4721n*; races of mankind 4934n; rhematic 5148n*; Satan 4998f13n, 5351f39vn; Michael Scot, subject for drama 4642n, 5001n; Southey as historian 5054n; Horne Tooke 4754n*, 5307n; Undine 4594n; Unitarianism 4750f52vn; universal suffrage 5223n; Duke of Wellington 5176n*; George Wither 4854f52vn; Zendavesta 4794f36vn ——(1836) evolution 4984n; Philo on the Logos 5071n

Name of persons

660

Statesman’s Manual, The (1816) xxi, 4711f131v, 4711f131vn; review in QR 5257n; writing of 5086n; see also his MSS: Marginalia ——ed R.J.White. In Lay Sermons (CC) ed R.J.White (1972) accrescence (App E) 5086n; Alogi (App D) 4692f20n, 4794f35vn, 4818n; Caput Mortuum (App C) 4984f89vn; clerisy 5263n; Epistle to Colossians 5451n; copula 4974n; Cui bono 4755n; Deus alter et idem (App D) 5413n*; edict vs product 4579n; epoch-forming 4941n; first born 5210n; French morality 4848n; Heraclitus (App D) 4796f49n*; heterogeneous things (App D) 4945n; Hubers 4833n, 5059n; Hysteron Proteron (App E) 4518f93vn; ideas (App C) 4739n; (App D) 4739n; (App E) 5130n*; “increased consciousness” (App C) 4534n*, 5052n, 5243f33n; know thyself (App C) 4931f93vn; knowing and being (App C) 4951n, 5130n; matter (App C) 4674n; means and ends 5429n; metabasis (App D) 4765f42vn; nihil in intellectu (App C) 5133f98vn*; obscurity 4676n, (App D) 4676n; Philo on the Logos (App D) 5071n; rainbow (App C) 4923n*; Sibyls 4831f57n; Sophia (App C) 4870n; symbolism 4831n; symbols vs allegories 4711f31vn, 4774n, (App C) 5215f24n; tautegorical 4711f131vn; tertium aliquid (App C) 5250n; theorem from contemplation 4513n; things not apparent (App D) 4818n; Voltaire (App C) 4914n Table Talk (CC) ed C.R. Woodring (1989) 4808n*, 5374n Table Talk and Omniana, The ed T. Ashe (1884) 4910f71vn Treatise on Method as published in the Encyclopaedia Metropolitana ed A.D. Snyder (1934) 4771f47n*, 4940n To Unknown Correspondent see his Marriage Watchman, The (1796) failure of 4949n ——(CC) ed L.Patton (1970) A.L.Barbauld 4707n; on freedom 4768n;

Name of persons

661

Platonic superscription 4542n

TRANSLATIONS: Engel, J.J. Hebrew Tales 4510n Hurwitz, H. Hebrew Tales (1826) 5002n

LECTURES: Lectures (1808) on education 5257n ——(Jan–Mar 1818) 4723n, 4637n, 4832f57n, 4825n, 5254n ——(literature, Dec 1818–Mar 1819) xx, 4509n ——(philosophy, Dec 1818–Mar 1819) xx, 4509n, 4518n, 4594n 4637n, 4831n, 4986n; Lects II and III 4831n See also his PROSE: Lectures 1795 on Politics and Religion, Lectures 1818–1819: On the History of Philosophy, Philosophical Lectures; “On the Prometheus of Aeschylus,” Shakespearean Criticism

CONTRIBUTIONS TO PERIODICALS: Blackwood's Magazine 4509n, 4743n, 4930, 4930n*, 4975n, 5153n

MANUSCRIPTS: Draft for lecture on comparative anatomy (BM MS Egerton 2800, 2801, BM Add MS 34, 225) 5148n Eight Letters on the Sacred Scriptures 5315, 5315n, 5323f28v, 5323n, 5450, 5450n, 5451n, 5452, 5452n Essay on Faith (Berg Collection) 4843n, 4989n Fragments: anatomical subjects (BM MS Egerton 2800, 2801) 5148n; animal magnetism (BM Add MS 36, 532) 4512n; Beauty and the Beautiful (BM MS Egerton 2800) 4832f62n*; draft of letter to J.H.Green (BM MS Egerton 2800) 4693†, 5447n; Hoadly (BM MS Egerton 2800) 4838n; Meckel (Berg Collection) 5150n, 5217f82n*; metaphors (BM MS Egerton 2801) 4623n*; passions, essay (BM MS Egerton 2801, BM Add MS 34, 225) 5451n; Scott and STC's Knight's Tomb (Cornell MS) 4805n; semantics (BM MS Egerton 2800) 4693n; Unitarianism (BM MS Egerton 2801) 4793n*, 4966n*; “Weather-bound Travellers” (BM MS 34, 225) 4549n, 4673n Greek Grammar 4516n, 4644f28, 4644n, 4675, 4675n, 4757n, 4765f43n*, 4784f127vn, 5135, 5136n, 5227, 5232n, 5253, 5254n, 5328n, 5340, 5340n On Grammar School (Humanities Research Center) 4966n Italian grammar, fragment of (VCL S MS F2.21, BT 19) 5328n, 5343n Latin elegaic verse composition, guide to (Berg Collection) 4850n Logic (BM MS Egerton 2825, 2826) xix, 4771, 4771n, 4784n*, 4946, 4946n, 5121n, 5125n, 5134f95n, 5137n, 5229n, 5451n;

Name of persons

662

(Bristol MS: VCL BT 16) 4763n, 4771f46vn* Marginalia notes from many old Books 4946; on Abbt Vermischte Werke 5115n; on Aeschylus Prometheus ed C.J. Blomfield 4832f62n*; on Aids to Reflection 5204n, 5210n*, 5348n; on Anderson's British Poets 4633n, 4715n, 4976n; on Annual Anthology 4946n; on Athenaeum 4746n, 5215f25n; on Aurelius Antoninus Conversation with himself 4711n, 5348n; on Baxter Catholic Theology 5241f30n; Reliquiae 4784f128vn*, 4831f58vn, 4911n*, 5097n, 5136n, 5246n, 5373n; on Beaumont Fifty Comedies and Tragedies 5133f101n; on Bible 4794f35n, 4831f57vn, 5374f9n; on Birch Sermon on…Infidelity 4931f100n; on J.Blanco White Evidence against Catholicism 5240ff28, 28νn*; Letter to Charles Butler 5240f28n; Poor Man’s Preservative 5240f28n; on Blumenbach Menschengeschlechte 4548f81n; Über die natürlichen Verschiedenheiten Menschengeschlechte 4934n, 5183n*; on Boerhaave New Method of Chemistry 4561n, 4574n, 5167n; on Book of Common Prayer 5161n, 5384n; on Böhme Works 4518f93vn, 4521f92n, 4542n*, 4625n, 4645n*, 4647n, 4672n*, 4679, 4679n*, 4793n*, 4929f30n, 4929f30n, 5069f23vn: Aurora 4544n*, 4728n, 5087n, 5144f25n; Three Principles 4829n; on T.Browne Garden of Cyrus 5086n; Pseudodoxia 4515n, 4616n, 4930n, 5139n; Religio Medici 5187n*; on G.Burnet History of the Reformation 5082n, 5161n; Memoires 4991n; on Butler Book of the Roman-Catholic Church 5366n; Vindication 4884n; on Calvin Harmonie 4688n, 5256f63vn; on Chapman’s Homer 4507n*; on Chillingworth Works 5210n*; on Cocceius, J. Opera omnia 5319n; on Coleridge, Hartley Worthies of York-shire and Lancashire 4954n*; Lives of Northern Worthies 4765n, 4985n*; on Collier Emperor Marcus Antoninus 4711n; on A Companion to the Altar 4909n; on Creech Lucretius (B Poets) 4633n, 4715n; on Davison Discourses 5069f24n, 5269n, 5271n, 5374f9n*; on De Wette Theodor 537ln; on Donne LXXX Sermons 4599n*, 4627n, 4643n, 5244n, 5256f53, 5446n; Poems 4709n On Eichhorn Commentarius in pocalypsin 5069f23vn, 5323n*, 5329n*; Einleitung in die Apokryphischen Schriften 4778n, 4870ff6o–60vn, 5334n, 5377n; Einleitung in das Neue Testament 4603, 4603n*, 5069f23n*, 5071n, 5074n*, 5172n*, 5228n, 5240f29n, 5242n, 5270n, 5334n*, 5372f5n, 5393n, 5421n*, 5426f50n*; Einleitung ins Alte Testament 4615n, 4832f61n, 4897n*, 4913n*, 5071n, 5260, 5287n, 5334n; on Eschenmayer Psychologie 4640n, 4984f88n, 5280f10vn*; on Faber Dissertation on the Mysteries 4625n;

Name of persons

663

on Field Of the Church 4911n, 5252n; on Fleury Ecclesiastical History 5300n; on Friend (1818) 4744n, 4989n, 5167n; on Fuller Church History 4797f50vn; Holy State 4960n, 5290n*; on Goldfuss Zoologie 4758n, 4854f52n*, 5171n; on Hacket Century of Sermons 4581n*, 4627n, 5073n*, 5074n, 5240f28vn, 5377f49n*; Scrinia reserata 5026n, 5030n, 5054n*, 5055n*; on Hegel Logik 4515n, 4765f42vn*; on Heinroth Anthropologie 5431*, 5431n*, 5432n*; on Herbert Temple 5192n, 5399n*, 5401n; on Herder Von der Auferstehung 5299n, 5334n*, 5336n*; on Hermann De emendenda 4831f57vn, 5232n; on Heylyn Cyprianus Anglicus 5015n*, 5202n*; on Hillhouse Hadad 4794f35n, 5394n; on Homer Hymni 4832f61n, 5071n; on Hone Apocryphal New Testament 5351n, 5352n; on Hooker Works 4938f114vn, 5059n, 5082n, 5252n, 5398n*, 5406f93vn*, 5437n*, 5443n; on Howie Biographia Scoticana 5038n On Irving 5402f83n; For Missionaries 4963n, 5207n*; Sermons 4644f28n; on Jacobi Werke 4815n, 5137n, 5204n; on Jahrbücher der Medicin als Wissenschaft 4641n*, 5143f20vn*; on Jonson Volpone 4839f122n; on Jung Geisterkunde 4529n, 4797f50vn*; on Kant Anthropologie 4636n*; Logik 4764f41vn, 5108n*; Metaphysische Anfangsgründe 4621n, 4764f41vn, 4784f128vn*; Vermischte Schriften 4635n,4652f18n, 4744n, 4764f41vn, 4784f128vn*, 4945n*, 5098n*, 5110*, 5110n*, 5129n; on Kenyon Rhymed Plea for Tolerance 4682n; on Kluge Magnetis mus 4512n, 4730n, 4908f6911, 5151n*; on Knight Inquiry into Prin ciples of Taste 4743n; on Lacunza Coming of the Messiah 4644f28n; on Laing History of Scotland 5248n; on Laud Troubles and Tryal 4991n; on Leighton Works 4853f51n*, 4909f71, 4909f70n*, 5017n; on Lessing Sämmtliche Schriften 4706n; on Luther Colloquia Mensalia 4538f166vn, 4591n, 4594n, 4599n, 4664n, 4755n, 4998f14vn, 5084n, 5202f15n, 5374f62n, 5393n*; on Meckel Anatomie 5217f82n*; on Milton Poems upon Several Occasions 5027n; on H.More Philosophicall Poems 4910f71vn; Theological Works 5066n, 5068n*, 5287f14vn, 5377n; on Newton Opticks 4873n; on Oersted Ansicht 4659n*, 4661n, 4929f29n*, 5405f86vn; on Oken Erste Ideen 4855ff54,54vn*; Naturgeschichte 4723n, 4724n*, 4784f127vn*, 4813n, 4984f88n, 5181n*; Naturphilosophie 4753n* On Paulus Das Leben Jesu 5334f32vn; on S.Pepys Memoirs 5363n;

Name of persons

664

on Platner Philosophische Aphorismen 5094n; on Plotinus Opera 4517n*; on Proclus Philosophical and Mathematical Commentaries on Euclid 4744n; on Relly Believer’s Treasury 5243f32n*; on R.Robinson Miscellaneous Works 4750f50vn; on H.J.Rose Prolusio 5191n; on Schelling Darlegung des wahren Verhältnisses der Naturphilosophie 4731n*; Denkmal der Schrift υon den göttlichen Dingen 4973n, 5293n*; Einleitung zu…Naturphilosophie 4513n; Ideen zu einer Philosophie der Natur 4554n*; Transcendentalen Idealismus 5276f7v, 5276n*, 5280n*, 5281n, 5282n*, 5286n*, 5288n*; on Schleiermacher Brief des Paulos an den Timotheos 5347n, 5377f43vn; Critical Essay 5320, 5320n, 5377f43vn; Gospel of St Luke 5075f30n*, 5377f43vn; Ueberden sogenannten ersten Brief 5312n; on Schubert Allgemeine Naturgeschichte 4640f23n*, 5254n*; on Sennert Opera 5363n; on Shakespeare Hamlet 4714n; on Sherlock Vindication 4739n*; on P.Skelton Works 4643n, 5082n, 5214n; on J.Smith Select Discourses 5339n; on Solger, Erwin 5377f43vn; Philosophische Gespräche 5377f43vn; on Southey Annual Anthology 4946n; Wesley 5056n, 5240f26n; on Spinoza Opera quae supersunt omnia 5334n; on Statesmans Manual 4870n, 5059n; on Steffens Beyträge 4541n*, 4550f72vn, 4555f50n*, 4560n*, 4565n, 4645n*, 4661n*, 4719f53n*, 5090n, 5155n*, 5236n*; Caricaturen 4940n*, 4942n, 4951n*, 4984f88n*; Geognostisch-Geologische Aufsätze 4555f50n*, 4564n*, 4565n, 4640n*, 5090n; Grundzüge 4513n, 4778n; on Strype Thomas Cranmer 5160n*, 5161n; on Swedenborg De coelo 4689n, 4705n; De equo albo 4798n; Oeconomia 4518f96n, 5144f25n*, 5262n; Prodromus 4812n; True Christian Religion 4671n*, 4689n, 5372f7n* On J.Taylor Polemicall Discourses 5065n, 5140, 5140n*, 5362, 5362n, 5370n*; on Tennemann Geschichte 4518ff96–95vn*, 4522n, 4536n, 4797n, 4833n*, 4842n*, 4886n, 4912n, 5006n*, 5007n*, 5081f38n, 5087n, 5130n*, 5133ff100,99vn*, 5294n, 5406f94n; on Thomson System of Chemistry 4574n, 4873, 4873n; on Valckenaer Diatribe 5207n; on Vincent Greek Verb Analyzed 5232n; on Wall Infant Baptism 4750f51n; on Waterland Vindication 4911n; on Webster Witchcraft 4611ff44v, 45vn*, 4621n, 4872n*; on G.White Selborne 4893n*, 5220n*; on Wolff Logik 4771f47n; on Wrangham Scraps 4610n; on E.Young (B Poets) 4976n; on Zeitschrift für spekulativ Physik 4513n, 4813n, 4835n

Name of persons

665

Opus Maximum (VCL S MS 29) xix, 4515n, 4541n, 4554n*, 4557n*, 4656n, 4717n, 4744n, 4775n, 4776n, 4784f128vn*, 4843n, 4866n, 4879n*, 4899n, 4924n, 4946n, 5080n*, 5123f107n, 5125n, 5150n*, 5157n*, 5240f28vn, 5386n*, 5439n Oxygen, blood, and respiration (BM Add MS 34, 225) 4854n* poem (Ottery Book) 4931f101*, 4931f101n* Prometheus (Duke MS) 4843n prose idyll (McGill MS) 4685n, 4926n*, 4996n race (BM Add MS 34, 225) 4866n “Thoughts on Spinoza” (BM MS Egerton 2801) 5123f107vn

PROJECTED WORKS: Assertion of religion 4744, 4744n, 4746, 5089n, 5125n, 5210n, 5215f24v, 5439n; Child collecting Shells and Pebbles, sonnet on 4608; Christian Faith affirmed 4946, 4946n; connection of Statuary and Sculpture with Religion 5186n; Defence of Christianity 4546, 4546n; Dramatic novel, or Tale in a series of Dialogues 5005; Elements of Discourse 4946, 4946n, 5121, 5121n, 5133f99v, 5133f99vn, 5134f95n; Epistle to the Colossians, a work on 5451n; Eucharist, essay on 5215f24n; Excursions abroad & at Home 4946; Flight and Return of Mohammed by Coleridge and Southey 4973, 4973n; Greek Grammar 4515n, 4616n; Human psychology, essay 5404n, 5451n; Infant R.Crusoes; or the Deaf and Dumb Nurse, tale on 5254f155, 5254n; Jerusalem, destruction of 5163n; Leighton, life of 4991n, 5035n, 5038n; Logic 4673n, 4744, 4744n, 4746, 4763, 4763n, 4764n, 4775n; Logosophia 4672, 4672n, 4673, 4673n, 4744, 4744n, 4771n, 5256n; marriage, essay on 5097n, 5451n; Memoriae Memorandorum 4946, 4946n; Mysteries of Christianity 5170n; ninth Letter on…historical handling of Scriptures 5315, 5315n, 5319, 5319n; organum verè organum 4673, 4673n; Political Economy, two Schemes of 5315, 5315n; prayer, essay on 5383n, 5451n; religion, essays on 5215f2411; Sceptic’s Pilgrimage 5000, 5000n; Scot, Michael, drama on 4642, 4642n, 5001n; sculpture, essay on 5236n; The two Similes, sonnet on 4801, 4801n, 4805, 4805n; Specimens of Rabbinical Wisdom 5002n; Time 4794f34, 4794f34n; Travelling Conversations 4673n; Wordsworth, epitaph on 5274, 5274n

***

Name of persons

666

Coleridge, Sara (Coleridge) Mrs H.N.Coleridge (1802–52) 4594f36n, 4678n, 4952n, 5027n, 5047n, 5097n, 5123n, 5174n, 5328n, 5343n, 5360f42vn, 5419, 5419n, 5424, 5424n, 5432, 5432n, 5444, 5444n, 5445; Memoir and Letters (1873) ed Edith Coleridge 5228n*; see also Coleridge, S.T.PROSE: Confessions of an Inquiring Spirit (1849); Essays on his Times; Friend (1850) 4522n, Dobrizhoffer, M. An Account of the Abipones Coleridge, Sarah (Fricker) Mrs S.T.Coleridge (1770–1845) 4509, 4509n, 4606, 4606n, 4905n, 4952, 5123n, 5343n, 5419n, 5444n; Minnow Among Tritons; Mrs S.T.Coleridge’s Letters to Thomas Poole. 1799–1834 ed S.Potter (London 1934) 4952n* Coleridge, William Hart, bp of Barbados (1789–1849) 5075f29vn, 5240f26vn 6vn Coles, J. (stationer) F° N Gen Collier, Jeremy (1650–1726) see Aurelius Antoninus, M., Roman emperor Collingwood, William Gershom (1854–1932) The Lake Counties 5334f32vn Collins, William (1721–59) 4804 Colmer, John (1921–) see Coleridge, S.T.PROSE: On the Constitution of the Church and State Columba, St (521–97) 5031, 5031n, 5084n Condillac, Etienne Bonnot de (1714–80) 4516, 4692f19, 4763, 4764, 4764f41vn, 5294f20, 5294n, 5360f43; La Logique 4771f46v, 4771ff46v-47n*; Traité des Sensations 5360f43 Confucius (c 551–479 B.C.) 5207n, 5232f39v, 5232n Congreve, Sir William (1772–1828) 4518f95, 4518f95n, Connell see O’Connell, D. Constantin, Robert (c 1530–1605) 5295; Lexicon sive dictionarum graecolatinum (1562) 5295n Constantine I, Roman emperor (c 285–37) 4709, 4709n, 5468n Constantine II, king of Scotland (d 881) 4780 Cootes see Coutts, H. Copernicus, Nicolaus (1473–1543) 4599, 4599n; Copernicanized 4742n Copleston, Edward (1776–1849) 4594f36n, 5061, 5061n Cornelius 5426f49v, 5426n Cotelerius, Johannes Baptista ed SS Patrum qui temporibus apostolicis floru-erunt…opera ed J.Clericus (1698) 5352, 5352n* Cottle, Joseph (1770–1853) 4853n, 5083, 5083n, 5209f20v, 0v, 5209f20vn; A New Version of the Psalms of David 4751, 4751n*; Reminiscences of Coleridge and Southey (1848) 5360f42vn; see also Chatterton, T. The Works Court de Gébelin, Antoine (1725–84) 4839f122n; Monde Primitif 4839f122 Coutts, Harriet (Mellon), afterwards duchess of St Albans (d 1837) 5358, 5358n Coutts, Thomas (1735–1822) 5358n Cranmer, Thomas, abp of Canterbury (1489–1556) 5004, 5004n, 5042n, 5060n, 5202f12, 5202n, 5366n; see also Strype, J. Memorials of Archbishop Cranmer Crantz, David (1723–77) The History of Greenland (1767) 5249f35n; (1820) 5249f35n* Crathmocraulo 4847n

Name of persons

667

Creech, Thomas (1659–1700) see Lucretius Carus, T. De rerum natura Crell, Lorenz Florenz Friedrich von (1744–1816) see Pott, D.J. Moses und David Cremonini, Cesare (1552–1631) 5006, 5006n Creuzer, Georg Friedrich (1771–1858) Symbolik und Mythologie der alten Völker 4899f44n, 4900n; (1810–12) 4794ff35–3 6vn*, 4831*, 4831n*, 4832*, 4832n*, 4839n*, 4856n; (1819–23) 4831n, 4839*, 4839n*, 4856n*, 5398n Crichton, James (1560–82) 5029, 5029n Crichton, Robert (dc 1586) 5029n Crito (Berkeley Alciphron) 5081f39n Croce, Benedetto (1866–1952) Bibliografia Vichiana (1947) 5204n Croker, John Wilson (1780–1857) The Poetic Mirror 5257n Crompton, Peter (c 1765–1833) 4752 Crompton (family) 4752n Cromwell IV (name) 4822 Cromwell, Oliver (1599–1658) 4822, 5022, 5022n Crowquill, Alfred (pseud) see Forrester, A.H. Cruickshank, George (1792–1878) 4805n, 5026n Cruickshank, Isaac Robert (1780–1856) 4748f55n Crusoe, Robinson (Defoe) 5218, 5254f155 Cudworth, Ralph (1617–88) 4564f57vn; The True Intellectual System of the Universe (1678) 4633f49vn Cumberland, Margaret Clifford, countless of (c 1560–1616) see Daniel, S. Works Cumberland, Richard (1731–1811) 5318, 5318n; The Obser?er: Being a Collection of Moral, Literary and Familiar Essays 5123f107v, 5123f107vn Cunechat, maormor of Angus (fl c 930) 4780 Cupid 4783f89v, 4783f89vn, 4839f120v, 4839f121n, 4970, 5186, 5186n; see also Amor, Eros Curby 5003, 5003n Curry, Kenneth (1910–) see Southey, R.LETTERS: New Letters of Robert Southey Curtis, Thomas (fl 1816–18) 4512n Curtis, Sir William (1752–1829) 4837, 4837n Curwen, John Christian (1756–1828) 5223n, 5453, 5453n Cuvier, Georges, baron (1769–1832) 4518f94n, 5119n, 5168n, 5171n, 5189n, 5217, 5341f132n; “cuviers” 5217f82n; Lectures on Comparative Anatomy tr W.Ross (1802) 4541f37vn; La Règne animal distribué d’après son organisation (1817) 4541f37vn, 4859n Cyprian, St, bp of Carthage (c 200–58) 4750f50v, 4750f50vn, 5126n Cyrus the Great (d 529 B.C.) 5115f112n, 5287f14, 5287n D D, Mr (Sara Coleridge Memoir) 5228n Dacier, Bon-Joseph, baron (1742–1833) see Champollion, J.F.Lettre a M.Dacier Dalai Lama 5030, 5030n Dalton, John (1766–1844) 4575n, 4646f9vn, 4873n, 5173n; Daltonian 4573, 4573f66n, 5342n Dalyell, Sir John Graham (1775–1851) see Huber, F. New Observations on the Natural History of Bees; Spallanzani, L. Tracts

Name of persons

668

Damascius (c 480-c 550) 4983n Danaus, king of Argos, 4839f1223v, 4839n Daniel 4615, 4615n, 4897, 4897n, 5039, 5260n, 5287, 5287n, 5352n, 5374f9n, 5439, 5439n; see also Harenberg, J.C. Prophecies Daniel, Samuel (1562–1619) Works (1718): Epistle to the Lady Margaret, Countess of Cumberland 4711f131v*, 4711f131vn* Daniell, John Frederic (1790–1845) 4575n Dante Alighieri (1265–1321) 4657; Divine Comedy 4657n; Paradiso 4786f125*, 4786f125n*; Rime 4590n; The Vision: or Hell, Purgatory, and Paradise tr H.F.Cary (1814) 4786f125n*, 4844n, 5043*, 5043n* da Ponte, Jacopo see Bassano da Ponte (family) see Bassano Dardanus, the Phoenician 4690, 4690n Darius I, king of Persia (c 550–c 485 B.C.) 4690n Darwin, Erasmus (1731–1802) 5360f43; The Botanic Garden (1794–5) 4896n*, 5266n*; Phytologia 4917, 4917n*; Zoonomia 4645n, 5360f43n David, king of Judah and Israel (d c 973 B.C.) 4751, 4897, 4897n, 4913n, 4933n, 5038, 5069f24v, 5069f25n, 5335, 5335n, 5337, 5384f69, 5433; see also Cottle, J. Psalms of David; Pott, D.J. Moses und David Davison, John (1777–1834) Discourses on Prophecy (1825) 5069f23vn, 5269, 5269n*, 5271f6, 5271n*, 5374f9n; see also Coleridge, S.T. MSS: Marginalia Davy (II Henry IV) 5354f41v, 5354n Davy, Sir Humphry (1778–1829) xx, 4514, 4514n, 4536n, 4555f49n, 4560n, 4561n, 4564f57vn, 4565n, 4574n, 4580f71v, 4580f71vn, 4618f17vn, 4623n, 4645, 4645n, 4646f4vn, 4647, 4659n, 4696n, 4751n, 4763f40vn, 4825n, 4863n, 4864, 4864n, 4929n, 4998n, 5020, 5020n, 5108, 5108n, 5119n, 5144f23n, 5154n, 5173n, 5206n, 5354n The Collected Works of Sir Humphry Davy ed J. Davy (1839–41) 4573f65vn: “An Essay on Heat, Light, and the Combination of Light” 4647n* SINGLE WORKS: Elements of Agricultural Chemistry 5326n* Davy, John (1790–1868) see Davy, Sir H. Collected Works Deborah 5371, 5371n Dees, Dr (Webster Witchcraft) 4611f44vn Defoe, Daniel (c 1660–1731) 4838n; Robinson Crusoe 5254n D’Egville (dancer, fl c 1800) 5311n De la Fite, Henry Francis Alexander (1773–1831) 5471, 5471n; see also Deluc, J.A. An Elementary Treatise on Geology; Letters on the Physical History of the Earth De la Mare, Walter John (1873–1958) The Veil 4614n Delany, Patrick (c 1685–1768) 4933; An Historical Account of the Life and Reign of David 4933n De la Rive, Gaspard (1770–1834) 4567n Delarue, C.V. see Origen Opera omnia Delmour, Colonel (Ferrier Inheritance) 5285, 5285n

Name of persons

669

Deluc, Jean André (1727–1817) 4646f6n, 5119n; An Elementary Treatise on Geology tr H.De la Fite 5471n; Idées sur la météorologie 4564f58n; Letters on the Physical History of the Earth tr H.De la Fite 5471n* De Marchais (T.E.Bowdich) 4587f90v, 4587ff90v–91 Demas (name) 4601 Demeter 4794f34vn; see also Ceres Demetrius (name) 4601 Demetrius Phalereus (345–283 B.C.) De elocutione 4832ff60v,61*, 4832ff59,60v61n* Demmy (name) 4601 Democritus (c 460–c 370 B.C.) 4690, 4690n, 4646f9υn, 4812, 4812n, 5123f107n, 5240f26v, 5240f26vn, 5246n Demosthenes (384–322 B.C.) 4637, 4637n, 4716, 4748f54v, 4748f54vn, 5254f155 Denis, St 4780n Denon, Dominique Vivant, baron (1747–1825) 4794f34, 4794f34n Denzinger, Heinrich Joseph Dominicus (1819–83) Enchiridion Symbolorum 5468n; The Source of Catholic Dogma tr R.J.Deferrari 5468n De Quincey, Thomas (1785–1859) 4522n, 4616n, 5003n, 5008, 5008n; Confessions of an English Opium-Eater (1822) 5163n* De Rege (fl 1565) 4954f105v Derham, William (1657–1735) 4890f38v; Physico-Theological Discourses (1713) 4890n Descartes, René (1596–1650) 4622, 4779, 4910, 4910f73n, 5079, 5079n; Cartesian 5125, 5133f99v, 5241f29v; Discourse on Method 5121, 5121n, 5123f107; Meditationes (1678) 4779n, 5121, 5121n, 5122n* Opera philosophica (1685): Principia philosophiae 4779n Philosophical Works tr E.S.Haldane and G.R.T.Ross (1931): Meditations 4779n, 5122n* See also Spinoza, B.de Renati DesCartes principiorum philosophiae de Vere, William Aubrey, 9th duke of St Albans see St Albans, W.A.de Vere, 9th duke of Devereux, Robert, 2nd earl of Essex see Essex, R. Devereux, 2nd earl of Devil 4594, 4594n, 4601n, 4618f17vn, 4622n, 4728, 4875, 4908f68, 4931f100, 4938f114, 4986, 4998f13v, 5037, 5078f35, 5078f35n, 5240f29, 5248, 5339f36, 5339n, 5351f39vn, 5372f5n; see also Satan De Wette, Wilhelm Martin Leberecht (1780–1849) Theodor oder des Zwei- flers Weihe (1822–3) 5371n, 5375n, 5381n; tr J.F.Clarke (1841) 5371n*; see also Coleridge, S.T. MSS: Marginalia Diana 5232f38v Dicaearchus, Messanius (fl c 320 B.C.) 4617, 4617n Dicey, Albert Venn (1835–1922) Introduction to the Study of the Law of the Constitution 4920n* Dick (name) 4625 Dickens, Charles (1812–70) 4718n Diderot, Denis (1713–84) Rameau's Neffe. Ein Dialog υon Diderot tr J.W.von Goethe (1805) 4847, 4847n*; see also Index 2: Encyclopédie Dido 4995

Name of persons

670

Diels, Hermann (1848–1922) Die Fragmente der Vorsokratiker. Griechisch und deutsch (1951) 5379n Dinmont, Dandie (Guy Mannering) 4931f101n Diodorus Siculus (fl 1st cent B.C.) 4839f123v, 4839n, 5232f39, 5232f39n Diogenes Laërtius (fl 1st half of 3rd cent) Lives of the Philosophers: Plato 5075f29vn; Pythagoras 4616n*; Epicurus see Gassendi, P. Animadversiones Dionysius, bp of Alexandria (d 265) 4784f128vn Dionysius of Halicarnassus (ƒl c 25 B.C.) 4832f61; antiquitates Romanae 4832f61n Dionysius the Areopagite (pseudo-Dionysius c 500) De ecclesiastica hierarchia 4831f58v, 4831f58vn, 5067, 5067n; Of Mystical Theology 4664, 4664n; see also Maximus, St Dionysus 4625, 4625n, 4794f34vn, 5374f62, 5374f62n; see also Bacchus Diotima (Plato Symposium) 4815, 4815n Döbereiner, Johann Wolfgang (1780–1849) 5155, 5155n Dobrizhoffer, Martin (1717–91) An Account of the Abipones tr Sara Coleridge (1822) 4845n, 4877, 4877n* Dodwell, Henry (1641–1711) 4615; Dissertationes in Irenaeum 4615n Dominic, St (Domingo de Guzmán c 1170–1221) 5060, 5060n Domitian, Roman emperor (51–96) 5069f25, 5069f25n Domville, Sir William (1742–1833) 4966n Donald I MacAlpin, king of Scotland (d 863) 4780 Donizetti, Gaetano (1797–1848) 4927n Donne, John (1573–1631) 4926n; Biathanatos (1700) 4617n; The Courtier's Library 4709; ed E.M.Simpson (1930) 4709n*; LXXX Sermons (1640) 4599n, 4627n, 4643n, 5244n, 5256f63n, 5446n; Poems (1650) 4709n; (1654) 4709n; (1669) 4709n; (1719) 4709n; see also Coleridge, S.T. POEMS: On Donne's Poem ‘To a Flea’; MSS: Marginalia Dornedden, Carl Friedrich (fl 1797) “Erläuterung der Aegyptischen Götterlehre” (Eichhorn Allgemeine Bibliothek) 4625*, 4625f21n* 1n*, 4794n*; Phamenophis (1797) 4794n Dorp, Martin (1485–1525) 4808n Dowden, Edward (1843–1913) see Taylor, H. Correspondence D’Oyly George (1778–1846) 4706n, 4793, 5281, 5281n; see also Index 2: Bible, The Holy Drust, king of Picts (d 451) 4780 Dudley, John, duke of Northumberland see Northumberland, J.Dudley, duke of Dudley, Robert, 1st earl of Leicester see Leicester, R.Dudley, 1st earl of

Name of persons

671

Duff, king of Scotland (d 967) 4780 Duméril, André Marie Constant (1774–1860) 5217f82, 5217f82n Duncan I, king of Scotland (c 1001–1040) 4780n Duncan, Andrew (1744–1828) 4719f53vn Duncan, William (1717–60) The Elements of Logic 4771f46v, 4771f46vn Duns Scotus, Joannes (c 1265–1308) 5087, 5088, 5088n, 5133f98v, 5133f98vn; De sententiis 5087n* Dunstan, St, abp of Canterbury (924–88) 5366, 5366n Dupuis, Charles Francois (1742–1809) 4794f34, 4794f34n, 4839f122, 4839f122n Dürer, Albrecht (1471–1528) 4839f121, 4839f121n Durham see Derham, W.E E Eales, Samuel John (fl 1870–96) see Bernard, St, abbot of Clairvaux Eastlake, Sir Charles Lock (1793–1865) see Goethe, J.W.von Theory of Colours Ebion Ebionites 5069f25v, 5069f25vn, 5352, 5352n Echo 5115f110ν Edgeworth, Maria (1769–1849) 5328n Edipus see Oedipus Edward I, king of England (1239–1307) 4642n, 4690, 4690n, 5363, 5363n Edward VI, king of England (1537–53) 5004, 5004n, 5060, 5060n, 5202, 5398 Edwards, Bryan (1743–1800) The History, Civil and Commercial, of the British Colonies in the West Indies (1801) 5208n, 5211n* Edwards George (1752–1823) 4854f52*n Edwards, Jonathan (1629–1712) A Careful and strict Inquiry into…Freedom of the Will 5077, 5077n; The Eternity of Hell Torments 5077, 5077n Edwig, king of England (c 939–959) 5366n Eggleton, Thomas (fl 1811–32) 4735, 4735n Egremont, George O'Brien Wyndham, 3rd earl of (1751–1837) 5186n Ehud 5371, 5371n Eichhorn, Johann Gottfried (1752–1827) 5334f32–33, 5426; ed Allgemeine Bibliothek der biblischen Litteratur (1787–1800) 4625*, 4625n*, 4626n*, 4794n*, 4796ff48, 48vn*, 4870f60n*, 5287f14n, 5322n*, 5334n, 5351f39vn, 5372f5n, 5426n*; Commentarius in Apocalypsin Joannis (1791) 5069, 5069ff23,23vn*, 5323n, 5329n*; Einleitung in das Neue Testament (1803–14) 4603, 4603n, 4625n, 4706n, 4870f60n*, 4901n, 5069n*, 5071n*, 5072n*, 5074n, 5075f29vn, 5078n, 5169n, 5172, 5172n*, 5228f89v, 5228n, 5240f29n, 5242n, 5270n, 5312, 5312n*, 5322ff27v,28, 5322n*, 5323f28v, 5323n, 5324n, 5334n, 5352n, 5353n, 5355n, 5372n, 5393n, 5421n, 5426n*; Einleitung in die apokryphischen Schriften des Alten Testaments (1795) 4708n, 4778n, 4870ff60,60vn*, 4871n*, 5287f14n, 5334n, 5372f7n, 5377n; Einleitung ins Alte Testament (1787) 4603f40vn, 4615n, 4667n, 4769n, 4832f61n, 4869n*, 4872n*, 4897n*, 4902n*, 4912n*, 4913, 4913n, 5071n, 5075n, 5081n, 5116n, 5260n, 5287n*, 5321, 5321n, 5324n, 5334n, 5374f9n, 5384n, 5433n; see also Coleridge, S.T. MSS: Marginalia Eldon, John Scott, 1st earl of (1751–1838) 4706, 4706n, 4803n, 4827n, 4958n, 4959, 4959n Eleazer 5329, 5329n Elia (pseud) see Lamb, Charles Elias see Elijah Eliezer 4709, 4709n

Name of persons

672

Elijah 4687, 4687n, 5074, 5074n, 5274n, 5334f31, 5334n Eliot, George (1819–80) 4718n Eliot, Thomas Stearns (1888–1965) Selected Essays (1951) 5228n Elizabeth (name) 5363n Elizabeth I, queen of England and Ireland (1533–1603) 4620, 4767n, 4954, 4954n, 5012, 5012n, 5046, 5084, 5085, 5085n, 5202n, 5374f18vn, 5398f77v Ellenborough, Edward Law, 1st earl of (1790–1871) 4958, 4958n Elliotson, John (1791–1868) see Blumenbach, J.F. Institutiones physiologicae Ellis, Daniel (fl 1807–11) 4646f7; An Inquiry into the Changes Induced on Atmospheric Air (1807) 4646f7n Ellis, Robert Leslie (1817–59) see Bacon, Sir F., viscount St Albans The Works Ellis, Thomas (fl 1820) 4821, 4821n Elohim 5321, 5321n Elpin, king of Picts (d 779) Emmert, Ferdinand August Gottfried (1777–1819) “On the Poisonous Ef- fects of the Bark of Angustura Pseudo-ferruginea” (London Medical Repository 1816) 4514, 4514n* Empedocles (c 490–430 B.C.) 4521f90vn, 4778n, 5163n, 5334f33, 5334f33n Enfield, William (1741–97) see Brucker, J.J. Historia critica philosophiae Engel, Johann Jakob (1741–1802) 5002n; Schriften [4510n] Engell, James see Coleridge, S.T. PROSE: Biographia Literaria Enoch 5334f52, 5334n; see also Index 2: Enoch, The Book of Entick, John (c 1703–1773) The New Spelling Dictionary 4793, 4793n Eolus see Aeolus Epaphus 4839f123v, 4839n Epictetus (c 55-c 135) 4786f725; Enchiridion 5072, 5072n Epicurus (341–270 B.C.) 4985f91v, 5080, 5123f107v, 5123f107vn, 5413, 5413n, 5464; Epicurean, Epicurism, Epicurist 4516, 4692f19 4715, 4750, 4858, 4908f68v, 4910f73v, 4910f73, 5079, 5097fp, 5334f33; see also Gassendi, P. Animadversiones Epiphanius, St bp of Salamis (c 315–403) 5352n Erasmus, Desiderius (1469–1536) 4594f38n, 4954n, 5297n; Adagia 5364n; Moriae encomium (1668) 4808, 4808n*; tr J.Wilson (1688, repr 1913) 4808n* Erdman, David Vorse see Coleridge S.T. PROSE: Essays on His Times Erigena, Joannes Scotus see Joannes Scotus Erigena Ernestine (Jacobi) 4818n Eros 4832f61vn; see also Cupid Erp (fl c 420) 4780 Ersch, Johann Samuel (1766–1828) Allgemeine Encyclopädie der Wissenschaften und Künste J.S.Ersch and J.G.Gruber 4877n, 5172, 5172n Erskine, Ralph (1685–1752) 5023, 5023n Esau 4708n, 5184n Eschenmayer, Adam Karl August (1768–1852); Psychologie (1817) 4633f49vn*, 4640f23v, 4640n*, 4984f88n, 5280f10vn, 5300n, 5404n;

Name of persons

673

see also Coleridge, S.T. MSS: Marginalia; Index 2: Archiv für den thierischen Magnetismus Eschines see Aeschines Eschylus see Aeschylus Esculapius see Aesculapius Essex, Robert Devereux, 2nd earl of (1566–1601) 5046, 5046n Estienne, Henri (1531–98) 5295; Thesaurus graecae linguae (1572) 4832f61n 5295n, 5364n; ed A.J.Valpy (1816–26) 5295n Estlin, John Prior (1747–1817) 5213n Euclid (fl c 300 B.C.) 4676, 4676n, 4817, 4817n, 5288; The Thirteen Books of Euclid's Elements tr T.L.Heath (1908) 5288n*; see also Proclus Philosophical and Mathematical Commentaries Eudemus of Rhodes (fl c 350 B.C.) Physica 4525n; see also Aristotle Eudemian Ethics Eudocia Macrembolitissa, Augusta (fl 1059–71) Violarium 4831f57*, 4831f57n* Eumolpus 4507, 4507n, 4856, 4856n Euphranor (Berkeley Alciphron) 5096, 5096n Eureia see Anteia Euripides (485–406 B.C.) 5254f155, 5254n; Euripidis quae extant omnia ed and tr J.Barnes (1778–88) 5136, 5136n; Orestes 5136f136*, 5136n*, 5394n Eusebius Pamphili, bp of Caesarea (c 260–c 340) 5075, 5207n, 5232f39n, 5331f31, 5352n; Ecclesiastical History 5075f30vn, 5172n; Evangelica praeparatio 5081f38vn, 5331f31vn Eustathius, bp of Thessalonica (d c 1194) 4832f61n Evans, Mary (Mrs Todd m 1795) 5423n Eve 4618f17v, 4618f17vn, 4899, 4899f44n, 5292f19; (Paradise Lost) 4998f13vn Ezekiel 4995, 5287, 5287n, 5335 Ezra 4769, 4769n F Faber, George Stanley (1773–1854) 5323f28v; A Dissertation on the Mysteries of the Cabiri (1803) 4625n; A Dissertation on the Prophecies (1807) 4912n, 5323n; (1814–18) 5069f24n*; see also Coleridge, S.T. MSS: Marginalia Fabius Maximus, Quintus (275–203 B.C.) 5211, 5211n Fairclough, Henry Rushton (1862–1938) see Horace Fane, John, 10th earl of Westmoreland see Westmoreland, J.Fane, 10th earl of Faraday, Michael (1791–1867) 4512n, 4560n; “On pure caoutchouc” (Quarterly Journal of Science, Literature and the Arts 1826) 5357*, 5357n* Farmer, Hugh (1714–87) An Essay on the Demoniacs of the New Testament 4690n, 5078f34vn Farrar, Frederic William (1831–1903) An Essay on the Origin of Language 4524n Farrel, Mr see Ferrar, N. Farrer, Cecilia (Willis) Mrs Thomas Farrer (d 1867) 5389n

Name of persons

674

Farrer, Thomas (1787–1833) 5389, 5389n Farrer, Thomas Cecil, 2nd baron Farrer (1859–1940) Some Farrer Memorials (1923) 5389n Faustus, Dr John (ft 16th cent) 4642, 4642n, 5001n Fawkes, Guy (1570–1606) 5058 Fenner, Rest (fl 1817) 4742n Ferrar, Nicholas (1592–1637) 5327, 5327n Ferrier, Susan Edmonstone (1782–1854) The Inheritance 5285, 5285n Fichte, Johann Gottlieb (1762–1814) 4728, 4839f121v, 4839f121vn, 4922n, 5123f107v, 5189, 5189f92n, 5432n; Fichtean 5377f48vn; Das System der Sittenlehre (1798) 4922f102vn*; Über den Begriff der Wissenschaftslehre (1798) 4728n; see also Schelling Darlegung des wahren Verhältnisses der Naturphilosophie Ficino, Marsilio (1433–99) 4839f121v, 4839ƒ121υn; see also Iamblichus De mysteriis; Plotinus Operum philosophicorum Field, Richard (fl 1579–1624) Of the Church, Five Books (1635) 4907n, 4911n, 5078f36n, 5126n, 5228n, 5252n; see also Coleridge, S.T. MSS: Marginalia Fielding, Henry (1707–54) Amelia 5115f112, 5115f112n; Joseph Andrews 5115f112n; Tom Jones 5115f112n Finella (Fenella 994) 4780 Finlegh (Finlay), Maormor of Ross (d 1020) 4780, 4780n Fisch, M.H. (1900–) “The Coleridges, Dr Prati, and Vico” (Modern Philology 1943) 5204n; see also Vico, G.B. Autobiography; The New Science Flaxman, John (1755–1826) 4657, 4657n, 5236n; Lectures on Sculpture 5186n* Flecknoe, Richard (c 1600–78) A Collection of the Choicest Epigrams (1673) 4953n; Enigmaticall Characters (1658) 4953, 4953n Fletcher, John (1579–1625) see Beaumont, F. Fifty Comedies and Tragedies Fletcher, William, Chief Justice (fl 1814) 4922f103, 4922n Fleury, Claude (1640–1723) Ecclesiastical History 5300n; see also Coleridge, S.T. MSS: Marginalia Flora 4596n Floris IV, count of Holland (fl 13th cent) 5363n Flourens, Marie Jean Pierre (1794–1867) 5168, 5168n, 5189n, 5341f132n Flower, Benjamin (1755–1829) 4750f50vn Fontana, Felice (1730–1805) 5341f132, 5341f132n Foote, Maria, 4th countess of Harrington (c 1797–1867) 5359n Foote, Samuel (1720–77) The Lame Lover 4849n Forbin, Louis Nicolas Philippe Auguste, comte de (1777–1841) 4794f34n Forrester, Alfred Henry (pseud Alfred Crowquill 1804–72) 5378n Forster, Thomas Ignace Marie (1789–860) Sketch of the New Anatomy and Physiology of the Brain 4645n Fortunatus 4510n Foster, Thomas Essay on the Application of the Organology of the Brain to Education (1814) 4656n Fouqué, Friedrich Heinrich Karl de la Motte (1777–1843) Undine (1814) 4594f36, 4594f36n;

Name of persons

675

tr George Soane (1818) 4594f36n Fourier, Jean Baptiste Joseph, baron (1768–1830) 4794f34n Fox (of Falmouth) 4587f91v; “Alloys of Platinum” (Philosophical Magazine 1819) 4587f91vn Fox, Charles James (1749–1806) Foxites 4949n Fox, George (1624–91) 4605f43v, 5068n, 5374f18v, 5374f18vn Fox, Henry Richard Vassall, 3rd baron Holland see Holland, H.R.V.Fox, 3rd baron Fr., Mr 5002 Francis I, emperor of Austria (1768–1835) 5412n Francis of Assisi, St (1182–1226) 4597 Francis of Sales, St (1567–1622) 4909f71v, 4909f71vn, 5374f18vn Frankland, Sir Thomas (c 1717–1784) 5186, 5186n Franklin (alias Fletcher fl 1820) 4732n Franklin, Benjamin (1706–90) Franklinian 5066, 5066n; Animal Magnetism. Report of Dr Franklin and Other Commissioners (1784) 4512, 4512n Franklin, Sir John (1786–1847) 5327, 5327n; Narrative of a Journey to the Shores of the Polar sea in the Years 1819, 20, 21, 22 (1823) 4948*, 4948n* Fraser, Alexander Campbell (1819–1914) see Locke, J. Essay Concerning Human Understanding Frederick William I, king of Prussia (1688–1740) 4529, 4529n Frederick William III, king of Prussia (1770–1840) 5412n Frere, George (1774–1854) 5002n, 5359, 5424, 5424n Frere, Mrs. George (fl 1826–29) 5359, 5359n Frere, James Hatley (1779–1866) A Combined View of the Prophecies (1815) 4912n Frere, John (1807–51) 5424, 5424n Frere, John Hookham (1769–1846) 4593n, 4805n, 5002n, 5191n, 5313, 5313n, 5359n, 5362, 5389n, 5424n, 5440, 5440n, 5441, 5441n; see also Aristophanes Aves; Pax Freud, Sigmund (1856–1939) Freudian 4766n Fuller, Thomas (1608–61) 4538f165vn, 4854f52vn, 4854f52vn, 4963*; Fullerism 4857f56, 4857f56n; Abel rediviυus: The Life and Death of Jerom of Prague (1651) 5407n*; The Church-History of Britain (1655) 4797f50vn; Holy State (1663) 4949*, 4949n*, 4960*, 4960n, 4961*, 4961n*, 4962*, 4962n*, 4963n, 5290n; see also Coleridge, S.T. MSS: Marginalia G G, Mr 5229; see also Gillman, James G, Mrs see Gillman, Anne Galba, Servius Sulpicius, Roman emperor (c 5 B.C.–A.D. 69) 5318n Gale, Thomas (c 1635–1702) 5081f39n Galen (c 129–199) 4839f121, 4839f121n, 5246n Galilei, Galileo (1564–1642) 4931–ff96,95, 5020, 5020n Gall, Franz Joseph (1758–1828) 4645n, 5291n; see also Spurzheim, J.G. Physiognomical System Gallio, Junius (d A.D. 65) 5072n Galloway, bp of see Lamb, A.

Name of persons

676

Galvani, Luigi (1737–98) 4521f92v, 4639, 4639n; Galvanic 4515, 4515n, 4814, 4929f32v, 4929f32vn, 4984, 4984f87vn, 5155, 5291; Galvanism 4512, 4512n, 4555f50n, 4604f42v, 4604f42vn, 4624, 4624n, 4640f23v, 4640n, 4661n, 4814n, 4929 ff28v,32v, 4929ff28v, 32vn, 4974, 4974n, 4984f87vn, 5167, 5167n, 5438n; Galvanists 4645, 4645n Gans, David (1541–1613) 4709n Ganymede 5051, 5051n Ganz see Gans, D. Gardiner, Stephen, bp of Winchester (c 1483–1555) 4954f105, 4954n Garnock, Robert (d 1681) 5039, 5039n Gassendi, Pierre (1592–1655) 4910f73n, 5121, 5125, 5125n Opera Omnia ed H.L.Habert de Montmor and F.Henri (1658) 5122*, 5122n*: Exercitationes paradoxicae 5123, 5123n; Institutio logica 5123*, 5123n*; Syntagma philosophicum 5123, 5123n* Opera omnia ed N.Averani (1727): Syntagma philosophicum 5123n Animadversiones in decimum librum Diogenis Laertii, qui est de vita moribus placitisque Epicurii (1675) 4715*, 4715n* Gates, Mrs 5368n, 5470n Gay-Lussac, Joseph Louis (1778–1850) 4561n, 4566f61v, 4566n, 4567, 4567n, 5155n, 5173, 5173n, 5425n Gébelin see Court de Gébelin, A. Gee, Mr (fl 1826) 5424, 5424n Geffard see Gifford, R. Gelée, Claude, called Claude Lorrain (1600–82) 4630, 4630n Gellius, Aulus (c 123-c 165) 4616n Gemma, Cornelius (1535–79) De Cosmocritice; seu De naturae divinis characterismis (1575) 4622, 4622n Geoffrey of Monmouth, bp of St Asaph (c 1100–1154) 5075; Historia Regum Britanniae 4839f122vn, 5075f29vn George III, king of Great Britain and Ireland (1738–1820) 4641n, 4748n, 5471n George IV, king of Great Britain and Ireland (1762–1830) xx, 4684n, 4691, 4691n, 4694n, 4700n, 4720, 4720n, 4725, 4725n, 4743n, 4748, 4748n, 4772n, 4801n, 4803n, 4827, 4827n, 4986n, 5026n, 5313n, 5359n, 5412n Georgius Gemistus Plethon (c 1355–1452) 4839f121ν Georgius Venetus see Giorgio, Francesco Geraldine (Christabel) 5032n Gerard, John (1545–1612) 4972–ff115, 116v Gessler, Hermann (De Wette) 5371, 5371n Ghert, Pieter Gabriel van (1782–1852) Dagboek eener magnetische Behandeling (1814) 4809, 4809n Gibbon, Edward (1737–94) 4768, 5159, 5159n, 5248, 5248n, 5298f22, 5298n; The History of the Decline and Fall of the Roman Empire (1802) 4870f60vn*; The Letters of Edward Gibbon ed J.E.Norton 4768n* Gideon 4780n Gifford, Robert, 1st baron Gifford (1779–1826) 4827, 4827n, 4986, 4986n, 5009n Gifford, William (1756–1826) 5240f26vn; see also Shine, H. Quarterly Review Gilbert, Ludwig Wilhelm (1769–1824) see Index 2: Annalen der physik Gilby, Thomas (1902–) see Thomas Aquinas, St Summa theologiae

Name of persons

677

Gilcomgain, maormor of Moray (d 1032) 4780 Gillman, Alexander William (1843–1903) The Gillmans of Highgate 4713n, 4714n, 4787n Gillman, Anne (c 1779–1860) N 28 Gen, N 30 Gen, F° N Gen, 4613n, 4678n, 4713n, 4721, 4721n, 4818n, 4848n, 4952, 4957, 4957n, 5001n, 5010n, 5011n, 5025, 5053n, 5136n, 5143f19n, on, 5146n, 5164n, 5184n, 5185n, 5192n, 5275n, 5360f43, 5368n, 5426n, 5428, 5428n, 5453n, 5454n, 5456n, 5457 Gillman, Henry Antony (1813–58) 4587n, 4608n, 4850n, 5047n, 5136n, 5214n, 5236n, 5254n, 5306n, 5309n, 5310n, 5328n, 5359n, 5380, 5380n, 5424, 5424n, 5456n, 5457n Gillman, James (1782–1839) N 26 Gen, 4506n, 4532n, 4577n, 4595n, 4606, 4606n, 4618f17vn, 4673n, 4713, 4714, 4719n, 4740, 4750n, 4787n, 4825, 4825n, 4909f70n, 4927, 4927n, 4930n, 4952, 4956, 4957, 4989n, 5011n, 5027n, 5096n, 5123n, 5143, 5143n, 5151n, 5166n, 5229n, 5255, 5255n, 5266n, 5328n, 5331n, 5380, 5380n, 5439, 5439n, 5453, 5454, 5454n, 5456n; A Dissertation on the Bite of a Rabid Animal (1812) 4514n, 4646f3vn; The Life of Samuel Taylor Coleridge (1838) 4713n, 4805n, 5032n*; see also Index 2: Catalogue of a Valuable Collection of Books, including the library of James Gillman Gillman, James, Jr (1808–77) 4587f91v, 4587f91vn, 4784f128n, 4850n, 5135n, 5136n, 5254n, 5306n, 5328n, 5380, 5380n, 5453n, 5465n Gillman (family) 4511n, 4678n, 4878n, 4905n, 4952n, 4957n, 5123n, 5147n, 5164n, 5166n, 5192n, 5255n, 5276n; see also Gillman, A.W. The Gillmans of Highgate; Watson, L.E. (Gillman) Coleridge at Highgate Giorgio, Francesco (1460–1540) 4709, 4709n Glanvill, Joseph (1636–80) 4797f50v; Saducismus Triumphatus (1681) 4797f50vn; (1700) 4797f50vn* Glasslich (Pennant) 4783, 4783f90vn Glaucus of Anthedon 4990 Glaucus of Corinth 4893n Godwin, William (1756–1836) 4620n, 4673n, 4754n, 52974f27v Goethe, Johann Wolfgang von (1749–1832) 4642n, 5281n, 5133f96vn, 5374f63n Werke (1815–19) 4847, 4847n; (1820) 4847, 4847n SINGLE WORKS: Faust 4509n; Theory of Colours tr C.L.Eastlake (1840) 5290f16vn*; Zur Farbenlehre (1810) 4855n, 5290f16vn*; see also Diderot, D. Rameau’s Neffe; Wilkinson, E.M. Goethe, Poet and Thinker Goeze, Johann Melchior (1717–86) see Lessing, G.E. Sämmtliche Schriften Gold, F. (fl 1815) see Bichat, M.F.X. Recherches Goldfuss, George August (1782–1848) 4695n, 5217f82, 5217f82n, 5266n; Handbuch der Zoologie (1820) 4758n, 4854ff52,52vn, 4859n*, 5141n, 4963*; see also Coleridge, S.T. MSS: Marginalia Goldschmidt, Messrs B.A. & Co 5325, 5325n Goldsmith, Margaret Leland (1894–) Franz Anton Mesmer (1934) 4592n Goliath 5288 Golis, Leopold Anton (1765–1827) A Treatise on the Hydrocephalus Acutus tr R.Gooch (1821) 4891n* Gonzaga, Vincent di (1562–1612) 5029, 5029n Gooch, Robert (1784–1830) 4891, 4891n;

Name of persons

678

see also Golis, L.A. Treatise on the Hydrocephalus Acutus Gooden, James (fl 1815–22) 4638, 4638n Gordon, John, viscount Kenmuir see Kenmuir, J.Gordon, viscount Gordon, Thomas (d 1750) see Trenchard, J. Cato’s Letters Gorgon 5375 Goropius, Joannes (1518–72) Opera ed L.Torrentius (1580) 4991, 4991n Gowrie, John Ruthven, 3rd earl of (c 1578–1600) 5029, 5029n Grabe, Johann Ernst (1666–1711) see Irenaeus, St Contra omnes haereses Grandison, Sir Charles (Richardson) 5115f112, 5115f112n Grant, Charles, baron Glenelg (1778–1866) 4700, 4700n Grant (clan) 4780n Grattan, Henry (1746–1820) 4821n Grazzini, Antonio Francesco, called Il Lasca (1503–84) 4535; La Prima et la Seconda Cena 4535n Green, Anne Eliza (Hammond) Mrs J.H.Green (d after 1863) 4547 Green, Joseph Henry (1791–1863) 4506n, 4539n, 4541f37vn, 4543n, 4547, 4547n, 4552n, 4566, 4566n, 4630n, 4636n, 4646f4vn, 4652f16vn, 4671n, 4673n, 4712, 4712n, 4724n, 4744, 4744n, 4758n, 4775f80vn, 4776n, 4831f57n, 4843n, 4874, 4874n, 4945n, 4973n, 5002n, 5086n, 5110, 5110n, 5115n, 5123n, 5148n, 5151n, 5153n, 5172n, 5187, 5215f24vn, 5229n, 5239n, 5266n, 5389n, 5390, 5433, 5447n, 5448 Mental Dynamics (1847) 4538f165vn*, 5390n, 5276n; The Principles and Practice of Ophthalmic Surgery (1839) 4984f87vn*; Spiritual Philosophy 5373n*; Vital Dynamics (1840) 4645n, 5143f20vn, 5144f24n*, 5168n, 5187n*, 5254n; see also Coleridge, S.T. PROSE: Confessions of an Inquiring Spirit; Index 2: Catalogue of the Library of J.H.Green Green (family) 4547n Greenough, George Bellas (1778–1855) 5119, 5237n, 5447n; A Critical Examination of the First Principles of Geology (1819) 5119n Grégoire, M. Histoire de la Théophilantropie 4985n Gregory I, the Great, St, pope (c 540–604) 4976n; Homiliae 4611f44ν*, 4611ff44v, 45vn* Gregory, St, of Nazianzus (c 329–c 390) 4619, 4619n Gregory Thaumaturgus, St (c 213–c 270) 5067n Grenville, William Wyndhan Grenville, baron (1759–1834) 4821, 4821n, 4824n Grickle 4594n Grig, king of Scotland (d 893) 4780 Griggs, Earl Leslie (1899–1974) see Coleridge, Hartley Letters, Coleridge, S.T. Griggs, G.E. see Coleridge, Hartley Letters Grimm, Jakob Ludwig Carl (1785–1863) Deutsches Wörterbuch J.L.C.Grimm and W.Grimm 4744n, 5392n, 5432n* Grimm, Wilhelm (1786–1859) see Grimm, J.L.C. Deutsches Wörterbuch Grindal, Edmund, bp of London (c 1519–83) 4966n; see also Strype, J. History of…Edmund Grindal Grotius, Hugo (1583–1645) 4924, 4924n, 5065, 5065n, 5081f59, 5081f39n; Grotian, Grotianism 4621, 4665n, 4793n, 4985, 4985n, 5140, 5140n, 5244, 5244n, 5267, 5267n; De jure belli ac pacis 5204, 5204n Gruber, Johann Gottfried (1744–1851) see Ersch, J.S. Allgemeine Encyclopädie Grumbkow, Friedrich Wilhelm (1678–1739) 4529, 4529n Gruoch (Lady Macbeth fl 1030–40) 4780, 4780n

Name of persons

679

Guascus, Laurentius (T.Browne) 4992, 4992n Guest-Gornall, R. “Samuel Taylor Coleridge and the Doctors” (Medical History 1973) 5151n Guthrie, James (c 1612–1661) 5035, 5039n Guthrie, William (1708–70) A New Geographical, Historical and Commercial Grammar (1787) 4633f49, 4633f49n* Gummere, Richard Mott (1883–) see Seneca Epistolae morales Guy, suffragan of Utrecht (fl c 1276) 5363n H Haase, Johann Gottlob (1739–1811) 5341f132, 5341f132n Habert de Montmor, Henri Louis (d 1679) see Gassendi, P.Opera omnia Hacket, John, bp of Coventry and Lichfield (1592–1670) 5026, 5029, 5029n, 5057; A Century of Sermons (1675) 4581n*, 4627n, 5073, 5073n, 5074n, 5240f28vn, 5377f49n; Scrinia reserata; a memorial to…J.Williams (1693) 5026n, 5030n, 5054n, 5055n, 5057n, 5073n; also Coleridge, S.T. MSS: Marginalia Haddon, Walter (1516–72) 4954n Hadrian, Publius Aelius, Roman emperor (76–138) 4832f62n, 5069f25v, 5069f25vn Ha’fiz (d 1388) 4737n Haggren, Laurentius Christophorus (fl 1780) 4896n Hakem II (c 900–976) 4860, 4860n Hale, Sir Matthew (1609–76) 5067, 5067n, 5402f82, 5402f82n Hales, William (1747–1831) 5123– f106n Halim see Hakem II Hall, Samuel Carter (1800–89) 5469n Haller, Albrecht von (1708–77) 4561n, 4879, 4879n, 5150, 5150n Halley, Edmund (1656–1742) 4742n, 4781n Halyburton, Thomas (1674–1712) Memoirs 4909*; (1797) 4909n* Ham 4548, 4548ff81v–8on, 4668, 4668n, [4697], [4697n], 4839f121, 4839f121n, 4856, 4856n, 5231n Hamberger, Georg Erhard (1697–1755) 4640f23ν, 4640f23vn Hamilton, Mr (Biographia Scoticana) 5039n Hamilton, James, 1st duke of Hamilton (1606–49) see Burnet, G. Memoires Hamilton, William, 2nd duke of Hamilton (1616–51) see Burnet, G. Memoires Hamilton, William (1758–1807) see Berthollet, C.L. Elements of the Art of Dyeing Hamlet 4605f44, 4714n, 5027n, 5067 Hampden, John (1594–1643) 5060n Haney, John Louis (1877–1960) A Bibliography of Samuel Taylor Coleridge (1903) 4948n Hans (name) 4601 Hansard, Thomas Curson (1776–1833) see Index 2: Parliamentary Debates Hansteen, Christopher (1784–1873) Untersuchungen über den Magnetismus der Erde (1819) 4781n, 4929f29n Harding, Jane (fl 1821–24) 5053, 5053n, 5164n Harding, Lucy (fl 1822–32) 5053n Hare, Miss S.M. (Goldsmiths Company) 4937n Harenberg, Johann Christoph (1696–1774) Aufklärung des Buches Daniels (1773) 5287f14n Harington, Sir John (1562–1612) see Ariosto, L. Orlando furioso Harley, Robert, 1st earl of Oxford (1661–1724) 4838, 4838n

Name of persons

680

Haroldson, –4586, 4586n Harris, James (1709–80) Hermes 4644n, 4831f58n Harris, John “Coleridge’s Readings in Medicine” (Wordsworth Circle 1972) 5151n Harrison, Dr (Fielding Amelia) 5115f112, 5115f112n Harry (name) 4625; see also Henry IV, king of England Hartley, David (1705–57) 4516, 4518f96n, 4604f42–, 4617, 4692f19, 4771f47, 5105n, 5360f43; Observations on Man ed. H.A.Pistorius (1791) 4604n*, 5360f43n, 5443, 5443f98vn* Harvey, William (1578–1657) 5067, 5067n; Harveian 4514n; see also Kerr, G. “Observations on the Harveian Doctrine” Hasse see Hasse, J.G. Hastings, Lady Flora Elizabeth (1806–39) 5313n Hastings, Flora Mure Campbell, marchioness of Hastings (1780–1840) 5313, 5313n Hastings, Francis Rawdon-Hastings, 1st marquis of (1754–1826) 5313, 5313n Hastings, George Augustus Francis Rawdon-Hastings, 2nd marquis of (1808–44) 5313n Hastings, Lady Sara 5313, 5313n Hastings, Lady Selina Constantia (1810–67) 5313n Hastings, Lady Sophia Frederica Christina (1809–59) 5313n Hatchett, Charles (c 1765–1847) xx, 4541n, 4564, 4564f57n, 4580f71v, 4580f71vn, 4645, 4645n, 4646f4v, 4646f4vn, 4857n, 4929f32n; “Experiments and Observations on the various Alloys” (Philosophical Transactions of the Royal Society London 1803) 5266n* Haüy, René Just (1743–1822) Traité de Minéralogie (1801) 5447n Haydon, Benjamin Robert (1786–1846) 4680, 4680n; The Judgment of Connoisseurs upon Works of Art (1816) 4743n Hazlitt, William (1778–1830) 4594f38, 4594f38n, 4655n, 4743, 4743n, 4810n, 5097f9vn, 5257n The Complete Works ed P.P.Howe (1930–4): Table Talk 4589n SINGLE WORKS: The Spirit of the Age (1825) 5275n Hearne, Samuel (1745–92) A Journey…to the Northern Ocean 4948, 4948n Heath, Douglas Denon (1811–97) see Bacon, Sir F., viscount St Albans The Works Heath, Sir Thomas Little (1861–1940) see Euclid Thirteen Books Heber, Reginald, bp of Calcutta (1783–1826) see Taylor, J. The Whole Works Hector (Troilus and Cressida) 4839f121, 4839f121n Heeren, Arnold Hermann Ludwig (1760–1842) Ideen über die Politik, den Verkehr und den Handel der υornehmsten Völker der alten Welt (1793–1812) 4839f123*, 4839f123vn Hegel, Georg Wilhelm Friedrich (1770–1831) Wissenschaft der Logik (1812–16) 4515n, 4765f42vn; see also Coleridge, S.T. MSS: Marginalia Heinroth, Johann Christian August (1773–1843) 4717n; Lehrbuch der Anthropologie (1822) 5431*, 5431n*, 5432, 5432n*; see also Coleridge, S.T. MSS: Marginalia Heinsius, Otto Friedrich Theodor (1770–1849) Volkthümliches Wörterbuch der deutschen Sprache (1818–22) 4744n Helen of Troy 4748f55v Helenus 4832f61, 4832f61n Heliogabalus, Roman emperor (205–22) 4709, 4709n, 4827, 4827n Helios 4794f34vn;

Name of persons

681

see also Apollo Helmont, Jean Baptiste van (1577–1644) 4622, 4622n, 4908f69n; Ortus medicinae (1648): De injectis materialibus 4611f45v*, 4611f45vn Helvetius, Claude-Adrien (1715–71) 4903, 5294f20 Hemsterhuis, Tiberius (1685–1766) 4839f123, 4839n Hen Pen see Gillman, Henry Henry 5047, 5047n, 5214, 5214n Henry (name) 4835 Henry IV, king of England (1367–1413) 5069f23v, 5069f23vn; see also Shakespeare, W. II Henry IV Henry VI, king of England (1421–71) 5363, 5363n Henry VIII, king of England (1491–1547) 5004, 5004n, 5013n, 5082, 5083, 5083n, 5084, 5084n, 5202n Henschenius, Godefridus (1601–81) see Bollandus, J. Acta sanctorum Hephaestion (d 324 B.C.) 5045, 5045n Hephaestus (Iliad) 4507n Hera 4856n, 4984f88vn; see also Juno Heracles see Hercules; Index 2: Shield of Heracles Heraclitus (ft c 500 B.C.) 4521f90v, 4521f90vn, 4645n, 4778n, 4796f49, 4796f49n, 4831f57n, 4931f100vn, 4932f93*, 4932n*, 5370n, 5379*, 5379n* Herbert, Edward, 1st baron Herbert of Cherbury (1583–1648) 5262 Herbert, George (1593–1633) 5192; The Temple (1674): Charms and Knots 5401*, 5401n*; The Church 5401*, 5401n*; The Church Porch 5327*, 5327n; Dialogue 5327n; Employment 5192f82vn*; The H.Scriptures 5399, 5399n*; Man [5401n]; Praise 5192f83vn; see also Coleridge, S.T. MSS: Marginalia; Index 2: Memorial to the Honorable George Herbert Hercules 4625, 4625n, 4832f61vn, 4839f121v, 4839f127vn, 4865n, 5075, 5075f29vn, 5205, 5205n, 5232f38v, 5232n; (Marston) 5349n Herder, Johann Gottfried von (1744–1803) 4766n, 5078f34vn, 5372f5n Werke (1820–29): “Homer und das Epos” 48332f61n* SINGLE WORKS: Alte Volkslieder (1774) 5374f62n*; Briefe, das Studium der Theologie betreffend (1790) 5334f33n; Stimmen der Völker (1778) 5374f62n*; Von der Auferstehung, als Glauben, Geschichte und Lehre (1794) 5299n, 5334ff32–33v*, 5334n*, 5335, 5335n, 5336*, 5336n* See also Berlin, I. Vico and Herder; Coleridge, S.T. MSS:

Name of persons

682

Marginalia Herman, count of Hennenberg (fl 13th cent) 5363, 5363n Hermann, Johann Gottfried Jakob (1772–1848) De emendanda ratione graecae grammaticae (1801) 4831f57v, 4831f57vn, 5232n; see also Homer Hymni et epigrammata; Orpheus Orphica Hermas (fl 2nd cent) The Shepherd 5075, 5075n, 5351f39, 5351f39n Hermes 4854f53, 4854f52*n, 4856n; see also Mercury Hermes Trismegistus 4854f52vn, 5081f38v, 5081n, 5206, 5206n; see also Thoth Hermia (Midsummer Night’s Dream) 4804n Herod 5271f6v Herodotus (c 484–425 B.C.) 4507, 4507n, 4625, 4625n, 4723, 4797ff34,35v, 4839, 4839n, 5254f155, 5254n, 5298f22; Historia 4794ff34,34vn, 4831f58, 4831f58n, 5232n; tr A.O.Godley 4723n*; attributed author The Life of Homer 4832f61; see also Plutarch De Herodoti malignitate Herschel, Sir John Frederick William (1792–1871) 5156n Hervey, Frederick Augustus, 4th earl of Bristol see Bristol, F.A. Hervey, 4th earl of Hervieux, Léopold (1831–1900) Les fabulistes latins (1893) 4832f60vn Hesiod (fl late 8th cent B.C.) 4507, 4507n, 4983n, 5207n; Hesiodic 5075f29vn; Theogonia 4832f61n Hesione (Aeschylus Prometheus) 4839f121, 4839f121n Hesione of Troy 4839f121n Hessey, James Augustus (1785–1870) 5037n, 5095n, 5038n, 5204n, 5215ff24,24vn, 5216n, 5315n, 5451n Hesychius of Miletus (fl early 6th cent) 4831f57n, 4832f61n Heumann, Christoph August (1681–1714) 5323f28v, 5323n Hevelius, Johannes (1611–87) 4742n Heydon, Sir Christopher (d 1623) A Defence of Judiciall Astrologie (1603) 4683, 4683n* Heylyn, Peter (1600–62) 5015, 5252n; Cyprianus Anglicus; or, the History of the life and death of William [Laud] (1671) 4620n, 5015n, 5202*, 5205n*, see also Coleridge, S.T. MSS: Marginalia Heywood, John (c 1497–1580) Proverbs (1546) 4925n Hildebert, abp of Tours (c 1055–1134) 5062*, 5062n* Hildebrand, Heinrich Rudolf (1824–94) 5432n Hildegard (De Wette) 5371, 5371n, 5381, 5381n Hillel II (fl 308) 4709, 4709n Hillhouse, James Abraham (1789–1841) Hadad (1825) 4794f35n, 5394n; see also Coleridge, S.T. MSS: Marginalia Hindley, Charles (d 1893) Cries of London (1884) 5461n* Hippocrates (b 460 B.C.) 4521f90vn Hippocus 4690 Histaspes 4690, 4690n Hoadly, Benjamin, bp of Winchester (1676–1761) 5161; A Plain Account of the Nature and End of the Sacrament of the Lord's Supper 5161n;

Name of persons

683

Thoughts of an Honest Tory 4838, 4838n Hobbes, Thomas (1588–1679) 4538f165vn, 4817, 4817n, 5121, 5123ff107v,107, 5123f107n Hoffman, Friedrich (1660–1742) 5079n; Opera omnia physicomedica 5151n Hogarth, William (1697–1764) 5180, 5180n; see also Lamb, C. On the Genius and Character of Hogarth Hohenlohe, Alexander Leopold France Emmerich, Prince (1794–1849) 5081f39v, 5081f39vn Holberg, Ludvig af, baron (1684–1754) 4832f59, 4832f59n Holgate, Robert, abp of York (c 1481–1555) 5004n Holland, Mr (fl 1818) 4509, 4509n Holland, Henry Edward Richard Fox, 4th baron (1802–59) 4509n Holland, Henry Richard Vassall Fox, 3rd baron (1773–1840) 4509n, 4700n, 4801, 4801n Holland (family) 4509n Hollerius, Jacobus (d 1652) 4969 Holmes, Peter (1815–78) see Tertullian Writings Holofernes 4871, 4871n Holroyd, John Baker, 1st earl of Sheffield see Sheffield, J.B. Holroyd, 1st earl of Home, Sir Everard, 1st bart (1756–1832) 4580f71, 4833n, 5171n; Lectures on Comparative Anatomy 4541n, 4580, 4580f71n, 4646, 4646n*; Observations on the Changes the Ovum of the Frog undergoes 4604f42vn Homer (fl late 8th cent B.C.) 4616fi6, 4626, 4626n, 4637, 4657, 4794f34, 4831n, 4995, 5136f135, 5205n, 5207n, 5254f155, 5354f41, 5374f10; Homeric 4845n, 4897n The Whole Works tr G.Chapman (1616) 4507n, 5163n Werke [Iliad and Odyssey] tr J.H.Voss (1793): Iliad 4832f60n* Hymni et epigrammata ed G.Hermann (1806) 4832f61n, 5071, 5071n; Hymni Homerici ed C.D. Ilgen (1796) 4832f61n SINGLE WORKS: Batrachomyomachia 5071; lliad 4507, 4507n, 4616n*, 4637n, 4657n, 4794f34n, 4832ff59v,61v*, 4832ff59v,61,61vn*, 4998f13n*, 5071, 5232f38n, 5204n; Odyssey 4507, 4507n, 4637n, 4657n, 4698n, 4794f34υn, 4832f60*, 4832f60,61n, 5071, 5204n See also Coleridge, S.T. MSS: Marginalia; Herodotus Life of Homer Homer (fl 284–263 B.C.) 4995, 4995n Hone, William (1780–1842) The Apocryphal New Testament: Barnabas 5351f39, 5352, 5352n, 5353n, 5354n*, 5355n; I Clement 5351, 5351n; II Clement 5351, 5351n*; First Gospel of the Infancy of Jesus Christ 5351f39vn; Hermas The Shepherd 5075, 5075n, 5351f39, 5351f39n; Ignatius 5351f39, 5351f39n; Nicodemus 5351f39, 5351f39n; Paul to Seneca and Seneca to Paul, Epistles of 5072n; Polycarp 5351f39; Non mi ricordo 5026n; A Slap at Slop 4986n; see also Coleridge, S.T. MSS: Marginalia Hooke, Robert (1635–1703) 4893, 4893n

Name of persons

684

Hooker, Richard (1554–1600) 5406f93v; Works (1682) 4938f114vn, 5059n, 5082n, 5252n, 5395n*, 5398n: Ecclesiastical Polity 5406ff93-93vn*, 5437, 5437n*, 5442n, 5443*, 5443n*, 5450*, 5450n, 5452n; see also Coleridge, S.T. MSS: Marginalia Hooper, Robert (1773–1835) see Index 2: Hooper's Medical Dictionary Hopwoods (family) 4593n Horace (Quintus Horatius Flaccus 65–8 B.C.) 4603n, 4680n, 4812n, 5430n; Ars poetica 5144f23vn, 5351f39v*, 5351f39vn*; Epistles 4647*, 4647n*, 4745*, 4954*, 5215f24v*, 5215f24vn*, 5216*, 5216n*; tr H.R.Fairclough 4745n*, 4954n*, 5215f24vn*; Epodes 4723*, 4723n*; Satires 5206n*, 5226n*, 5354f41v; tr H.R.Fairclough 5354n* Hornbuckle, Thomas Waldron (1776–1848) 4531, 4531n Horne, George, bp of Norwich (1730–92) A Commentary on the Book of Psalms (1816) 4625*, 4625n* Horsley, Samuel, bp of St Asaph (1733–1806) 5081f39, 5081f39n; see also Newton, Sir I. Opera Howard, Thomas, 4th duke of Norfolk see Norfolk, T.Howard, 4th duke of Howes, Raymond Floyd (1903–) see Armour, R.W. Coleridge the Talker Howie, John (1735–93) 5252n; Biographia Scoticana (1816) 5015, 5015n, 5016, 5016n*, 5021, 5021n*, 5023, 5023n*, 5024, 5024n*, 5035n, 5038n*, 5039n*, 5040n; see also Coleridge, S.T. MSS: Marginalia Howley, William, bp of London (1766–1848) 5216n Huber, Francois (1750–1831) 5059f57, 5059n; Nouvelles obserυations sur les abeilles (1792) 4833n; New Observations on the Natural History of Bees tr Sir J.G.Dalyell (1806) 4833, 4833n*, 4884, 4884n, 4886n, 4888, 4888n Huber, Jean Pierre (1777–1840) 5059f57, 5059n; Recherches sur les moeurs des fourmis indigènes (1810) 4833n; The Natural History of Ants tr J.R.Johnson (1820) 4833, 4833n* Hudson, B. (publisher) 5402f84vn Hudson, Robert (1731–1815) 4734n, 5458n Huet, Pierre Daniel (1630–1721) 5081f59; Demonstratio evangelica 5081f39n, 5439n Hug, Johann Leonhard (1765–1846) 5324; Einleitung in die Schriften des neuen Testaments (1826) 5324n; An Introduction to the Writings of the New Testament tr D.G.Wait (1827) 5324n Hugh of St Victor (1096–1141) 5062, 5062n; De anima 4976, 4976n Hughes, Joseph (1769–1833) 4841n Hugo see Hugh Humboldt, Friedrich Heinrich Alexander von (1769–1859) Tableaux de la nature 5247n*; Travels to the Equinoctial Regions A.von Humboldt and A.J.A.Bonpland tr H.M.Williams (1814–29) 4857n, 4863, 4863n, 4864, 4864n; Voyages aux Regions equinoxiales du Nouveau Continent A.von Humboldt et A.J.A.Bonpland (1814) 4864n

Name of persons

685

Hume, David (1711–76) 4516, 5026, 5026n, 5044, 5123, 5126f104, 5133f99n, 5159, 5159n, 5248, 5248n, 5294f20, 5294n, 5298f22, 5298n, 5330, 5330n, 5334f32, 5334n, 5342, 5342n, 5360f43n, 5432n; The Philosophical Works (1826): “The Stoic” 5044n*; A Treatise of Human Nature ed L.A.Selby Bigge (1888) 5123f107n* Hume, Joseph (1777–1855) 4732n, 4733n Hunt, Henry (1773–1835) 4594f38, 4594f38n, 4700 Hunt, Leigh (1784–1859) 4963n Hunt, W.A.(bookseller, f 1826) 5466n Hunter, John (1728–1793) 4518f94, 4518n, 4521f90v, 4541n, 4558n, 4574n, 4646f9vn, 4825n, 5020, 5020n, 5142, 5142n, 5217f82n, 5377f44, 5377f44n; Principles of Inflammation 5143f20vn; A Treatise on the Blood (1794) 4521f90vn*, 4702n; see also Abernethy, J. An Enquiry into…Mr Hunter’s Theory of Life; Introductory Lectures; Physiological Lectures Hurwitz, Hyman (1770–1844) 4770, 4915n, 5210n, 5273, 5273n, 5321n, 5434, 5434n; Hebrew Tales (1826) 4510n*, 5002n; Vindiciae Hebraicae (1820) 4702n*, 4703n*, 4711f133n, 4770n* Huss, John (c 1369–1415) 5366, 5366n Hussee see Southey, R. PERSONAL REFERENCES Hutchinson, Mr (Biographia Scoticana) 5039n Hutchinson, Sara (1775–1835) 4537, 4537n, 4994n, 5010n, 5163n; Letters ed K. Coburn (1954) 4994n*, 5003n*, 5010n*, 5019n, 5032n, 5112n*, 5133n, 5444n Hutchinson & Co (Yorkshire) 5152 Hutton, Charles (1737–1823) see Index 2: Philosophical Transactions of the Royal Society (London Abridgement) Hutton, James (1726–97) 4646f6n, 4647, 4647n, 5119n; see also Playfair, W. Huttonian Theory Huysum, Jan van (1682–1749) 4630, 4630n Hylas see Berkeley, George Three Dia- logues I Iago (Othello) 4925, 4925n Iamblichus (c 250–c 325) 4931f100vn, 5207, 5232f38v; De Mysteriis 4831f57*, 4831f57vn*, 4929f32vn*; tr M.Ficino 5081n; On the Mysteries tr T.Taylor (1821) 5081n*; Deυita Pythagorica ed T.Kiessling (1815–16) 5296*, 5296n, 5406f94n*, 5442n; Life of Pythagoras 5207n, 5232f38vn, 5439n*; tr T.Taylor (1818) 5296n*, 5442*, 5442n Ibbetson, Agnes (Thomson) (1757–1823) 4842, 4842n Ibbetson, Elizabeth (fl 1794) 4842n Ignatius of Antioch (c 35-c] 107) 5075f29vn, 5351f39, 5351f39n; Ad Smyrnaeos 5161n Ildegard see Hildegard Ilgen, Carl David see Homer Hymni Homerici Inachus, king of Argos 4839f121v, 4839f121n Ingleby, Clement Mansfield (1823–86) 4910n Innocent, pope (J.Taylor) 5362, 5362n

Name of persons

686

Io 4832f60v, 4832f60vn, 4839-ff123v,121, 4839n Iphigenia 5311, 5311n Irenaeus, St, bp of Lyons (c 130–c 200) 4911n, 5126f105, 5126n, 5161n, 5172, 5323f28v; Adversus omnes haereses ed J.E.Grabe 4626*, 4626n, 4690n, 5172n; The Five Books of S. Irenaeus…against Heresies tr J.Keble 4626*n; see also Dodwell, H.S. Dissertationes Irvine see Irving, E. Irving, Edward (1792–1834) 4963, 5052n, 5293, 5293n, 5323f28v,8v, 5389n, 5402, 5402n, 5439n; Babylon and Infidelity Foredoomed of God 5323n; For Missionaries after the Apostolical School (1825) 4963n, 5207n; Sermons, Lectures and Occasional Discourses (1828) 4644f28n; see also Coleridge, S.T. MSS: Marginalia; Lacunza y Díaz, M. Coming of the Messiah Isaiah 4618f17, 4995, 5337; see also Index 2: Ascension of Isaiah Isis 4794f34n Ixion 4984f89v, 4984f89vn J JG 4506 Jack (name) 4625, 4835, 5216 Jack (Tale of a Tub) 5041n Jack Snipe 4986, 4986n Jack Tar 5136f135 Jack the Giant-Killer 4633f49v, 4748f56, 5232f39, 5232f39n Jackson, Benjamin Daydon (1846–1927) Attempt to Ascertain the Actual Dates of Publication of the various parts of Rees's Cyclopaedia (1895) 4657n Jackson, J.Robin de J. (1935–) see Coleridge, S.T. PROSE: Logic Jacky (name) 4601, 4601n Jacob 4848, 4848n, 4635, 4708, 4708n, 5184, 5184n, 5192, 5192n Jacobi, Friedrich Heinrich (1743–1819) 4767n, 4816n, 5087n, 5110f112vn Werke (1812–22) 4818n, 5137n: Allwills Briefsammlung 4815*, 4815n*, 4923n*; “Die feinste aller Haderkünste” 4817*, 4817n*; Von den göttlichen Dingen 5204n SINGLE WORKS: Über die Lehre des Spinoza (1789) 5294n; Von den göttlichen Dingen (1811) 4973n*; see also Coleridge, S.T. MSS: Marginalia Jacobus (name) 4601 Jael 4933, 4933n, 5371, 5371n Jah 4618f17v, 4618f17vn; see also Jehovah Jahn, Johannes (1750–1816) 5323f28v, 5323n Jahweh see Jehovah James (name) 4601, 4835, 5263f3v, 5354f40v, 5372f7v, 5372f7vn James, St, Apostle 5228f90, 5228n, 5336n, 5351f40, 5354f40v, 5372f7, 5372f7n;

Name of persons

687

see also James, St, the Just James, St, Apostle, son of Zebedee [5074n] James I, king of Great Britain and Ireland (1566–1625) 4672n, 4797f50v, 4797f50vn, 4995, 5012, 5012n, 5014n, 5029n, 5038n, 5046, 5046n, 5049, 5049n, 5051, 5054, 5054n, 5055, 5055n, 5056, 5057, 5058, 5058n, 5073, 5085, 5202n, 5251n, 5374ff18vn, 5398f77v; see also Aikin, L. Memoirs of the Court of James the First James II, king of Great Britain and Ireland (1633–1701) 4684n, 4822, 5015n, 5035n, 5055, 5055n James the Just, St 5331n see also James, St, Apostle Jannelli, Cataldo (fl 1809–11) see Perotti, N. Codex Perottinus Janus see Jahn, J. Japhet 4507n, 4548, 4668, 4668n, [4697], [4697n], 4839f121, 4839ff123,121n, 4934, 4934n, 5231n Jarvis, Charles (c 1675–1739) see Cervantes Saavedra, M.de Don Quixote Javan 4507, 4507n, 4668 Jeckle 4594n Jeffrey, Francis Jeffrey, lord (1773–850) 4594f38, 4594f38n, 4655n, 4743, 4743n, 5134f95vn, 5257n Jehoiakim, king of Judah (fl c 600 B.C.) 5287, 5287n Jehovah 4618f17vn, 4627n, 4667, 4667n, 4689n, 4728, 4794f36v, 4794f36vn, 4854n, 4870, 4870f60vn, 5252f63vn, 5321n, 5384f68vn, 5413n, 5421n Jenkins, Sir Leoline (1623–85) 5027, 5027n Jenkinson, Robert Banks, 2nd earl of Liverpool see Liverpool, R. Banks, 2nd earl of Jenner, Edward (1749–1823) 5020, 5020n Jephthah 4995, 4995n Jeremiah 5287f14vn Jerome (Eusebius Hieronymus), St (c 340–420) 4871n, 5202f15n, 5331f31, 5352n; Opera omnia (1684): In librum Danielis 5081f38vn Jerome of Prague (c 1365–1416) 5366, 5366n, 5407, 5407n; see also Fuller, T. Abel Redivivus

Jesus Christ 4519n, 4530n, 4562, 4562n, 4581, 4581n, 4594ff37, 37ν, 4599, 4599n, 4603, 4603n, 4611, 4611f46n, 4612, 4615, 4615n, 4617, 4617n, 4618f17νn, 4625, 4625n, 4626, 4626n, 4642n, 4643n, 4664n, 4671n, 4677f45n, 4680, 4680n, 4687, 4688n, 4701, 4707, 4709, 4750, 4750ff51–52n, 4779n, 4797f49, 4831f58ν, 4831f58νn, 4832f62, 4832f62vn, 4836, 4854, 4854ff51ν–52νn, 4870ff60–60ν, 4870ff60,60νn, 4872, 4872n, 4889, 4899f43ν, 4899n, 4909f69ν, 4909n, 4916, 4916n, 4938f114, 4985f91n, 4985n, 4998f13ν, 4998ff13ν,14νn, 5007n, 5014, 5014n, 5017, 5020n, 5021n, 5023n, 5034, 5038n, 5039n, 5058n, 5059f59, 5059n, 5060, 5060n, 5063, 5068, 5068n, 5069, 5069n, 5071, 5071n, 5073n, 5074n, 5075, 5075n, 5078, 5078n, 5082n, 5126f104, 5161n, 5169, 5169n, 5172, 5172n, 5202f13ν, 5202n, 5212, 5213, 5213n, 5215ff24ν–25ν, 5215f25n, 5224, 5224n, 5228, 5228n, 5235, 5240ff27–29, 5240ff 26νn, 5241f31, 5242, 5243ff32,33, 5243f32n, 5244, 5250, 5256, 5256f63νn, 5262n, 5264n, 5267n, 5269, 5269n, 5270, 5275, 5283n, 5287, 5287n, 5297f22, 5297n, 5300, 5301, 5301n, 5318, 5318n, 5322f27ν, 5323f29, 5323n, 5324n, 5330,

Name of persons

688

5330n, 5331, 5331n, 5334, 5334n, 5335, 5335n, 5336, 5336n, 5338, 5338n, 5339n, 5348, 5348n, 5351f39ν, 5351f39νn, 5352, 5352n, 5353n, 5354n, 5362, 5362n, 5371, 5372f5, 5374f9n, 5375, 5377ff48ν,5o, 5377ff48ν,49vn, 5382n, 5384ff68–7o, 5385, 5393, 5393n, 5397, 5398f80ν, 5402f82, 5406f94ν, 5406f94n, 5411, 5411n, 5413, 5413f46n, 5419, 5421, 5421n, 5426f49ν, 5426n, 5443f98νn, 5466; see also Index 2: First Gospel of the Infancy Jim (name) 4625 Joan of Arc (c 1411–31) 4515n Joan of Kent see Bocher, J. Joannes Giganticida see Jack the Giant-Killer Joannes Scotus Erigena (c 810–c 860) 4518ff96–95νn, 5062, 5062n, 5133f98νn; De divisione naturae (1681) 4854f51νn* Joannis, J.B. de (fl 1814) “Observations occasioned by the fall of Tertullian by means of somnambulistic revelations” (Annales du magnétisme animal 1814; Archiv für den thierischen magnetismus 1817–24) 4908f68n* Job 4521f92, 4521f92n, 5017, 5017n Joblott (Joblot) Louis (fl 1718–45) Observations on Animalculae 5086n* Jochanan (fl 219) 4709, 4709n Johannes (name) 4601 Johannes de Fidanza see Bonaventura, St John (name) 4601, 4835, 5263f3ν, 5363n John, St, Apostle 4617, 4617n, 4618f17, 4626, 4626n, 4855, 4858, 4858n, 4870f60, 4870f60n, 4909f70, 4909f70n, 4984f89, 5039, 5069f24, 5069f23n, 5071, 5071n, [5074n], 5075, 5075f30νn, 5089, 5126f104, 5126n, 5228f89ν, 5228n, 5240f29ν, 5297, 5297n, 5301, 5323, 5334f33ν, 5336n, 5337, 5339f36ν, 5339n, 5352, 5354f40ν, 5374f62ν, 5377f48, 5379, 5393n, 5421n; Johannonian 5269 John, son of Eliezer see Jochanan John the Baptist 4687n, 5078f36n, 5331n, 5336, 5336n, 5393n, 5426f50, 5426f50n John Bull 5374f10ν, 5374f10νn John of Salisbury (c 1115–1180) 5062, 5062n Johnson, James Rawlins (fl 1820) see Huber, J.P. Natural History of Ants Johnson, Samuel (1709–84) 4934, 4934n, 5362n; A Dictionary of the English Language 5295n*, 5459n Johnstone, James (c 1730–1802) 5341f132n Jomard, Edme François (1777–1826) 4794f34n Jonah 4872, 4872n, 4987, 4987n, 5297f21ν, 5297n Jonas see Jonah Jones, Mr (name) 5343f130ν Jones, Mrs (name) 5343f130ν Jones, Jeremiah (1693–1724) A New and Full Method of Settling the Canonical Authority of the New Testament 5351n, 5352n Jones, John (c 1766–1827) A Greek and English Lexicon (1823) 5136n Jones, Tom (Fielding) 5115f112, 5115f112n Jones, Sir William (1746–94) 4794f36n; Dissertations…relating to the history and antiquities…of Asia (1793) 4737, 4737n* Jonson, Ben (jamin) (1572–1637) 4965n; Volpone 4839f122n; see also Coleridge, S.T. MSS:

Name of persons

689

Marginalia Jordan, G.W. (fl 1815) “On the Colours of Waters” (Quarterly Journal of Literature, Science and the Arts 1818) 4855n* Joseph 4794f34, 4832f62, 4832f62n, 5075, 5075f30n, 5228f90, 5228n Josephus, Flavius (c 37–c 100) 4870f60, 5232f39n, 5331 The Works tr W.Whiston (1815): Antiquities of the Jews 4507n*, 5329, 5331n*; History of the Jewish War 5329, 5331, 5331n*; Life of Josephus 5329, 5331n* SINGLE WORKS: Antiquities of the Jews 4870f60n, 5331n; History of the Jewish War 5069f24νn, 5329n, 5331f31νn* See also Whiston, W. “Dissertation I” Joshua (name) 5354f40ν Joshua 4599n, 5075n, 5242, 5242n, 5393n Josiah 4870f60n Jotham 4832f59ν, 4832f59νn Jove 4616, 4616n, 4794f34ν, 4832f61ν, 4832f61νn, 4910f72ν, 5205n, 5232f38v, 5232n; see also Jupiter; Zeus Juba II, king of Mauritania (c 48 B.C.– c A.D. 18) 5246, 5246n Jubar see Juba II, king of Mauritania Judah the Saint (c 135–c 220) 4709, 4709n Judas Iscariot 5271f6ν Jude, St, Apostle 5352f40 Julian the Apostate, Roman emperor (331–63) 5412n; Caesares 4832f61, 4832f61n Jung, Johann Heinrich (called Stilling) (1740–1817) 4797f50ν; Theorie der Geister-Kunde (1808) 4529n, 4797f50νn; see also Coleridge, S.T. MSS: Marginalia Junia 5372f7n Juno 4596, 4596n; see also Hera Jupiter 4596n, 4616, 4616n, 4618f17vn, 4794f34ν, 4816, 4816n, 4839f122, 121n, 4839f122, 4864n, 4900, 4900n, 5075, 5075f29νn, 5280f10ν, 5280f10νn; (I liad) 4832f61ν, 4832f61νn; Jupiter Stator 5177, 5177n; see also Jove; Zeus Justin, Martyr (c 100–c 165) 4603f40νn, 5067n, 5075f29νn, 5078f36n, 5126n, 5172, 5172n, 5323n, 5331f31, 533ln; Dialogus cum Tryphone 5069f25ν, 5069f25νn Juvenal (Decimus Junius Juvenalis) (c 60–c 140) Satires 4931f93νn*, 5046n*, 5241f30ν*, 5295*, 5465*, tr G.G.Ramsay 5295n*, 5465n* K Kant, Immanuel (1724–1804) 4517n, 4545, 4545n, 4548f79ν, 4640f22νn, 4656n, 4717n, 4791n, 4835n, 4866n, 4923n, 4947n, 5080, 5080n, 5123f107ν, 5129, 5130n, 5144n, 5192f82vn, 5210n, 5280f10νn, 5293n, 5435n, 5436;

Name of persons

690

Kantian 4518f96νn, 4633f48νn, 4714n, 4839f121ν, 4915n, 4928n, 4973n, 5123f106n, 5170n, 5217f82n, 5360f43n, 5374f63n, 5429n Vermischte Schriften (1799) 4744n, 4767n, 4784f128νn, 4945n; “Allgemeine Naturgeschichte und Theorie des Himmels” (1755) 5144f24νn; “Bestimmung des Begriffes einer Menschenrace” (1785) 4548f79νn; “Beobachtungen über das Gefühl des Schönen und Erhabenen” (1764) 4931f100n; Der einzig mögliche Beweisgrund zu einer Demonstration des Daseyns Gottes (1769) 4635n, 4652, 4652f18n*, 4786f126n*, 5110*, 5110n*, 5114, 5114n; “Etwas über den Einfluss des Mondes auf die Witterung” (1795) 4945, 4945n; “Kants und Lamberts gelehrter Briefwechsel” 4763n, 4764, 4764f41ν; Metaphysicae cum geometria junctae usus 5098n; “Ueber den Gebrauch teleologischer Principien in der Philosophie” 4771f46ν, 4771f46νn*; “Untersuchungen über die Deutlichkeit der Grundsätze der natürlichen Theologie und der Moral” 4785*, 4785n*; “Versuch, den Begriff der negativen Grössen in die Weltweisheit einzuführen” 5129n; “Von der verschiedenen Racen der Menschen” 4548n; “Von einem neuerdings erhobenen vornehmen Ton in der Philosophie” (1796) 4945*, 4945n* SINGLE WORKS: Allgemeine Naturgeschichte und Theorie des Himmels (1755) 5114n, 5144f24vn; Anthropologie in pragmatischen Hinsicht (1798) 4636n; (1800) 4636n*; Critique of Pure Reason tr N.Kemp Smith (1950) 4764f41vn*, 4765f42n, 4784f128vn*; Kritik der reinen Vernunft (1799) 4764n, 4765f42n, 4784f128v, 4784f128vn, 5117n*, 5129n*; Kritik der urtheilskraft (1799) 4784f128vn; Logik (1800) 4764f41vn, 5108n, 5133n; Die Metaphysische Anfangsgründe der naturwissenschaft (1787) 4621, 4621n, 4764f41vn, 4784f128vn 4929ff28, 28vn*; Prolegomena zu einer jeden künftigen Metaphysik (1783) 5129n See also Coleridge, S.T. MSS: Marginalia; Wellek, R. Immanuel Kant in England Katterfelto, Gustavus (d 1799) 5207, 5207n, 5334f52, 5334n Keats, John (1795–1821) 5433n Keble, John (1792–1866) see Irenaeus, St Five Books Kehama (Southey) 5351f39vn Keir, James (1735–1820) Dictionary of Chemistry 5266n Kelly, Michael (1764–1826) Reminiscences 5311, 5311n* Ken, Thomas, bp of Bath and Wells (1637–1711) 5288n Kenmuir, John Gordon, viscount (c 1599–1634) 5024n Kenneth I MacAlpin, king of Scotland (d 858) 4780 Kenneth III, king of Scotland (d 994) 4780, 4780n Kenneth IV, king of Scotland (d 1003) 4780, 4780n Kenyon, John (1784–1856) 4681n, 4682; Rhymed Plea for Tolerance 4682n; see also Coleridge, S.T. MSS: Marginalia Kepler, Johann (1571–1630) 4640n, 4652, 4652n, 5294f20, 5294n, 5422, 5422n Kerr, George “Observations on the Harveian Doctrine of the Circulation of the Blood” (London Medical Repository 1816) 4514n Kerr, Robert (1755–1813) see Lavoisier, A.L. Elements of Chemistry Keryx 4856, 4856n Kidd, John (1775–1851) A Geological Essay 4647n

Name of persons

691

Kieser, Dietrich Georg von (1779–1862) 4512, 4512n, 4809n; “Das magnetische Behältniss (Baquet) und der durch dasselbe erzeugte Somnam- bulismus” (Archiv für den thierischen Magnetismus) 4624n; “Rhapsodien aus dem Gebiete des thierischen Magne- tismus” (Archiv für den thierischen Magnetismus) 4624n; see also Index 2: Archiv für den thierischen Magnetismus Kiessling, Theophilus see Iamblichus De υita Pythagorica Kirby, R.S.(fl 1820) see Index 2: Wonderful and Scientific Museum Kirby, William (1759–1850) An Introduction to Entomology (1815–26) by W.Kirby and W.Spence 4719f53n*, 4857f55vn, 4879*, 4879n*, 4880*, 4880n, 4881*, 4881n, 4882*, 4882n*, 4883*, 4883n*, 4884, 4884n*, 4886n*, 4887n*, 4888*, 4888n*, 4890ff38v–39, 4890n*, 4891*, 4891n*, 4892, 4892n, 4893, 4893n*, 4894, 4894n*, 4895*, 4895n*, 4896n Kircher, Athanasius (1602–80) Oedipus Aegyptiacus (1652–4) 4854f52vn Kirchhoff, Gottlieb Sigismund Constantin (1764–1833) 4567n Kirkton, James (c 1620–1699) The Secret and True History of the Church of Scotland ed C.K.Sharpe (1817) 4991, 4991n, 4999*, 4999n*, 5015, 5015n Kirwan, Richard (1733–1812) 4646f6n; see also Pott, D.J.Moses und David Kleopas (name) 4601 Kleopatros (name) 4601 Kleuker, Johann Friedrich (1749–1827) Anhang zum Zend-Avesta (1781–3) 4794ff36, 36vn; see also Index 2: Zend-Avesta Kluge, Carl Alexander Ferdinand (1782–1844) 4908f69; Versuch einer Darstellung des animalischen Magnetismus, als Heilmittel (1815) 4512n, 4730n, 4908ff68, 69n, 5079n, 5151n; see also Coleridge, S.T. MSS: Marginalia Knight, Richard Payne (1750–1824) 4743; An Analytical Inquiry into the Principles of Taste (1806) 4743n; see also Coleridge, S.T. MSS: Marginalia Knox, John (1505–72) 5374f18vn Kotzebue, Otto von (1787–1846) A Voyage of Discovery…1815–18 tr H.E.Lloyd (1821) 4841f120*, 4618f17vn*, 4845, 4845n; A New Voyage Round the World (1830) 4841n Krishna 4832f61v, 4832f61vn L Lacedaemon 4995 Lackington, Hughes, Harding, Mavor, & Jones General Catalogue of Books…for the Year 1819 4592, 4592n* Lactantius, Lucius Caecilius Firmianus (c 250–c 317) 5124n, 5232f39n Lacunza y Díaz, Manuel (1731–1801) Coming of the Messiah in Glory and Majesty tr and with intr by E.Irving 4644f28n, 5374f9n, 5384f69vn; see also Coleridge, S.T. MSS: Marginalia Laelius (name) 4644f28 Laelius Sapiens, Caius (fl 146–132 B.C.) 5312n, 5398ff76–76v, 5398f76n

Name of persons

692

La Fitte see De la Fite, H.F.A. Lagos, king of Egypt (c 367–c 282 B.C.) 4869n Lagrange, Joseph Louis (1736–1813) 4931f101, 4931f101n Laing, Malcolm (1762–1818) The History of Scotland…with Dissertations on the…Authenticity of Ossian’s Poems (1804) 5248n, 5251n*, 5252n; see also Coleridge, S.T. MSS: Marginalia Lalande, Joseph Jérôme (1732–1807) 5413, 5413n, 5114; Réflextons sur les comètes (1773) 5114n; see also Maréchal, P.S.Dictionnaire des athées Lamarck, Jean Baptiste Pierre Antoine de Monet, Chevalier de (1744–1829) 5217f82, 5217f82n Lamb, Andrew, bp of Galloway (c 1565–1634) 5024n Lamb, Charles (1775–1834) 4594f36n, 4642n, 4664n, 4681n, 4709n, 4748f59, 4760f40, 4797f50vn, 4988, 4988n, 5008, 5127n, 5372f7vn The Works of Charles and Mary Lamb ed E.V.Lucas (1912) 4669n, 4963n*, 5164n: “Christ’s Hospital Five and Thirty Years Ago” 4938n*; Leisure 4650n; On Living Without God in the World 5428n; On the picture by the outstanding painter B.Haydon 4680n*; “Some Sonnets of Sir Philip Sidney” 4810n*; “Who first invented work” 4539n The Letters of Charles Lamb and Mary Lamb ed E.V.Lucas (1935) 4975n; ed E.W.Marrs Jr (1976) 4938n* SINGLE WORKS: Album Verses (1830) 4589n; At Cambridge 4589n, 4669n; “Christ’s Hospital Five and Thirty Years Ago” (London Magazine) 4760n; “Defence of the Sonnets of Sir Philip Sidney” 4669n; “A Dissertation upon Roast Pig” 4748n*; Essays of Elia 4985n, 5010n; In tabulam eximii pictoris B.Haydoni (The Champion) 4680*, 4680n*, 4743n; On Living Without God in the World (Annual Anthology 1799) 5428n; “On the Genius and Character of Hogarth” (1811) 5180n*; “Oxford in the Vacation” (London Magazine) 4760n; “Recollections of the South Sea House” (London Magazine) 4760n; “Who first invented work” 4539*, 4539n; “Witches and Other Night-Fears” (London Magazine) 5008n Lamb, Mary Ann (1764–1847) see Lamb, C. The Works of Charles and Mary Lamb; The Letters of Charles Lamb Lamb, William, 2nd viscount of Melbourne (1779–1848) 4748n Lambert, Johann Heinrich (1728–77) 4764, 5144f24vn; Neues Organon oder Gedanken (1764) 4763, 4763f40n; see also Kant Vermischte Schriften Lambert (Nicholson), John (d 1538) 5060, 5060n Lampatho (Marston) 5349n Lancaster, Joseph (1778–1838) 5257n Landen, John (1719–1790) 4931f101; The Residual Analysis 4931ƒ101n Laomedon, king of Troy 4839f121vn 21n La Peyrère, Isaac de (1594–1676) Preadamitae 5219n, 5232f39v, 5232f39vn Laplace, Pierre Simon, marquis de (1749–1827) 4640n, 5144f24v; Exposition du système du monde 4778n, 5144f2 4vn;

Name of persons

693

Traité de mécanique céleste 4778n, 5144f24vn, 5302, 5302n; see also Index 2: “The Five Forms of Laplace’s Cosmogony” Lardner, Nathaniel (1684–1768) 5374f18vn; Works (1788): A Large Collection of Ancient Jewish and Heathen Testimonies to the Truth of the Christian Religion 5081f38vn, 5331f31ν, 5331f31vn La Révellière-Lépeaux, Louis Marie de (1753–1824) 4985n La Rochefoucald, François, duc de (1613–80) 4903; Maximes 4903n Lasca, Il see Grazzini, A.F. Latimer, Hugh, bp of Worcester (c 1485–1555) 5366n Laud, William, abp of Canterbury (1573–1645) 4797f51, 5015, 5026, 5026n, 5042, 5042n, 5057n, 5084, 5084n, 5115f111vn, 1vn, 5160; Laudite(s) 5009, 5009n, 5067n, 5126f104, 5126n; History of the Troubles and Tryal…of William Laud ed Henry Wharton 4991, 4991n; see also Coleridge, S.T. MSS: Marginalia; Heylyn, P. Cyprianus Anglicus Laurence, Richard, abp of Cashel (1760–1838) see Index 2: Enoch, The Book of Laver, James (1899–) Style in Costume (1949) 4918n Lavoisier, Antoine Laurent (1743–97) 4536f164vn 64vn, 4561n, 4564f57vn, 4574n, 4854f52, 4854ff52, 52vn, 4929f31v, 4929f30vn, 4998n, 5020, 5020n, 5144f23; Traité élémentaire de Chimie (1789) 5144f23n; Elements of Chemistry tr R.Kerr (1790) 5144f23n* Law, Mr (fl c 1670) (Biographia Scoticana) 5039n Law, Edward, 1st earl of Ellenborough see Ellenborough, E.Law, 1st earl of Law, William (1686–1761) see Böhme, J. Works Lawrence, Sir William (1783–1867) 4518f93v, 5418f93vn, 4558n, 4566n, 5294n; Cursory Obserυations upon the Lectures on Physiology, Zoology, and the Natural History of Man (1819) 4617n; An Introduction to Comparative Anatomy and Physiology (1 816) 4617n; Lectures on Physiology, Zoology, and the Natural History of Man (1819) 4617n, 4931f96n*, 4984ff86v; see also Rennell, T. Remarks on Scepticism Lawrence, William Beach (1800–81) 5134; Visitation and Search (1858) 5134f95n Le Clerc, Jean (1657–1736) see Clericus, Joannes Lee, Henry Anti-Scepticism, or Notes upon each Chapter of Mr Lock’s Essay Concerning Human Understanding (1702) 5123f107n Lee, Nathaniel (c 1649–92) 4931f101, 4931f101n Leeuwenhoek, Antony van (1632–1723) 5086n, 5108n Legrange, Joseph Louis (1736–1813) Leçons sur le calcul des fonctions (1804) 4931f101n; Theorie des fonctions analytiques (1797) 4931f101n Leibnitz, Gottfried Wilhelm, Freiherr von (1646–1716) 4515, 4515n, 4522n, 4545, 4545n, 4646f6n, 4728f3, 4771f47n, 4779, 4794f36, 4931f101, 4931f101n, 5123f106n, 5129n, 5133f99v, 5133f99n, 5159; Leibnitzians 5079; Nouveaux Essais sur l’entendement humain 4715, 4715n; Théodicée 4728f3n, 5077, 5077n, 5159n Leicester, Robert Dudley, 1st earl of (c 1532–88) 4954f106;

Name of persons

694

(Scott Kenilworth) 4805, 4805n Leighton, Alexander (1568–1649) An Appeal to the Parliament, or Sions Plea (1628) 5202f12v, 5202ff13v, 15n* Leighton, Robert, abp of Glasgow (1611–84) xix, N 30 Gen, 4728n, 4924n, 4991n, 5026, 5026n, 5035n, 5038n, 5095n, 5202f13vn Works (1748) 4853n: Meditations Critical and Practical on Psalm IV 4889n* The Genuine Works To which is prefixed the Life of the Author by E.Middleton (1819) 4632n, 4853, 4853n*, 5017, 5017n*: Meditations Critical and Practical on Psalm IV 4889n*; “A Practical Commentary on the First Epistle General of Peter” 4854n, 4867, 4867n, 4909, 4909n The Whole Works (1820) 4853n, 5017, 5017n*: Meditations Critical and Practical on Psalm IV 4889n*; “A Practical Commentary on the First Epistle General of Peter” 4867, 4867n See also Coleridge, S.T. MSS: Marginalia Lelex 4839f123v, 4839n Lelius see Laelius Lennep, Johan Daniel van (1724–71) 4839f123; Etymologicum linguae Graecae 4839f123n Leo, pope (J.Taylor) 5362n Leoline, Sir (Christabel) 5032n Le Sage, Georges Louis (1724–1803) 5144f244v; Essai de chymie mécanique 4518n; Traité de physique mécanique ed P.Prévost 5144f24vn Leslie, Charles Robert (1794–1859) 4509n Lesser, Friedrich Christian (1692–1754) Théologie des insectes tr P.Lyonnet 4890n Lessing, Gotthold Ephraim (1729–81) 4599, 4611, 4831f58vn, 5323f28 Sämmtliche Schriften (1784–96): Abhandlungen [über die Fabeln] 4832–ff59, 60n*; Anti-Goeze 4611f45vn*; Bruchstücke über einige Fragmente des Wolfenbüttelsche Ungenannte 5159, 5159n*; Nathan der Weise 5318, 5318n; Neue hypothese über die Evangelisten 5323n; Tertullianus de praescriptionibus 4706n SINGLE WORKS: Nathan der Weise 4599n See also Coleridge, S.T. MSS: Marginalia; Reimarus, H.S. Wolfenbüttel Fragments Lethbridge, Sir Thomas Buchler (1778–1849) 4821, 4821n Leucippus (fl 5th cent B.C.) 4518f96vn, 4646f9vn Levere, Trevor Harvey Affinity and Matter (1971) 4536n, 4564f57vn, 4929f29n, 4998n, 5119n; Poetry Realized in Nature (1981) 5447n Lewis XIV see Louis XIV, king of France Lewis, Edward (fl 1819–40) 5398f77v, 5398f77vn Liddell, Henry George (1811–98) A Greek-English Lexion H.G.Liddell and R.Scott 4983n Liebig, Justus von, baron (1803–73) 5155n Lily, William (c 1468–1522) Rudimenta grammatices 4803n* Limborch, Philippus van (1633–1712) A Compleat System, or Body of Divinity tr W.Jones (1713) 4715n;

Name of persons

695

Theologia Christiana 4715*, 4715n* Limp, Sir Luke (Samuel Foote) 4849n Lindsey, Theophilus (1723–1808) 4687n Linnaeus, Carolus (Carl von Linné 1707–78) 4634, 4634n, 4823n, 5020, 5020n, 5144f25n, 5291n; Systema naturae 4984f86v; tr W, Turton (1802) 4984n* Listrius, Gerardus (fl 1515) 4808n Liverpool, Robert Banks Jenkinson, 2nd earl of (1770–1828) xix, 4573f66n, 4743n, 4801n, 4805n, 4821, 4821n, 4827n, 4938f115n, 5012, 5012n, 5313n, 5440n Livius Andronicus, Lucius (c 284–c 204 B.C.) 4832f60n Livy (Titus Livius 59 B.C.–A.D. 17) Livian 5322f28, 5322n; Histories 4960*, 4960n, 5211*, 5211n*; Livy. With an English translation tr B.O.Foster 4771f47n*, Lloyd, Hannibal Evans (1771–1847) see Kotzebue, O.von A Voyage of Discovery Lloyd, John H.History, Topography, and Antiquities of Highgate (1888) 4836n Locke, John (1632–1704) 4516, 4516n, 4611f45ν, 4617, 4692f19, 4692n, 4739, 4739n, 4771f47, 4800, 4834, 5108n, 5133f99n, 5288n, 5294f20, 5294n, 5377f43, 5377n, 5428n; Lockean 5276n, 5360f43; An Essay Concerning Human Understanding 4611f45vn*, 5123f107, 5133; ed A.C.Fraser (1894) 5123f107n*; see also Lee, H. Anti-Scepticism Lockhart, John Gibson (1794–1854) 4930n, 5240f26vn; Peter’s Letters to his Kinsfolk (1819) 4613n; see also Coleridge, S.T. PROSE: “Letter to Peter Morris, MD”; Schlegel, F.von Lectures on the History of Literature London, bp of see Howley, W., bp of London Long, Roger (1680–1770) Astronomy 4652, 4652n, 4782*, 4782n*, 5422n Longmans (publishers) 4657n Lorenzo 4832f62, 4832f62n Lorenzo Monaco, Don (c 1370–c 1425) 4832f62n Louis XIV, king of France (1638–1715) 4934, 4934n Louix XVI, king of France (1754–93) 4512n Lowes, John Livingston (1867–1945) Road to Xanadu 5249f35n Lucas (name) 4601 Lucian of Samosata (c 120–c 185) 4616n, 4908f68vn Lucifer 4907, 4907n, 5249f40, 5249f40n; see also Devil; Satan Lucilius, Caius (fl A.D. 65) 5072n, 5089, 5089n; see also Seneca, Lucius Annaeus Epistolae morales Lucillius (name) 4601 Lucinda (name) 4601 Lucius (name) 4601 Lucretius Carus, Titus (c 94–c 51 B.C.) 4651; De rerum natura 4633n*, 4651n, 5257*, 5257n; tr T.Creech 4633n; see also Coleridge, S.T. MSS: Marginalia on Creech Lucy (name) 4601 Luke (name) 4849, 5354f40v

Name of persons

696

Luke, St, Apostle 4603, 4603n, 4625, 4688n, 4854f51vn, 5140n, 5169, 5172, 5172n, 5242, 5242n, 5312n, 5322ff27v, 28, 5323, 5334f33, 5337, 5426f49v, 5426n Lulach, king of Scotland (c 1030–57) 4780, 4780n Lull, Ramón (c 1235–1315) 4873n Lully, Raymond see Lull, R. Luther, Martin (1483–1546) 4519, 4519n, 4595, 4604f42v, 4755, 4802, 4808n, 4909n, 4998f14v, 5056, 5056n, 5069ff24v, 26, 5069f26n, 5115f112, 5115f112n, 5202, 5300, 5322n, 5334n, 5372f8, 5374f62, 5374f62n, 5381, 5381n, 5384f68v, 5403, 5410, 5411, 5416; Lutheran 4701, 4916; Lutheranism 5381, 5381n; Colloquia Mensalia tr Henrie Bell (1652) 4538f166vn, 4591n, 4594*, 4594n*, 4599, 4599n*, 4600*, 4600n*, 4601n*, 4611f44vn, 4664*, 4664n*, 4665*, 4665n*, 4666n*, 4671, 4671n*, 4755n, 4998f14v, 5084n, 5192n*, 5202n*, 5326, 5326n, 5393, 5393n, 5403n, 5411n*, 5415*, 5415n; (1791) 4594n; Preface to the Revelation of St John 4755n; Table Talk see Colloquia Mensalia; see also Coleridge, S.T. MSS: Marginalia Luthrin (fl c 600) 4780 Lycophron (b c 320 B.C.) 4676, 4676n Lycurgus (fl 9th or 8th cent B.C.) 4897, 4897n, 4995n, 5269, 5393n Lyell, Sir Charles (1797–1875) Principles of Geology 4984f87vn Lyonnet, Pierre (c 1707–89) 4890f38v; see also Lesser, F.C. Théologie des insectes Lyons, abp of (J.Taylor) 5362n Lysander (Midsummer Night’s Dream) 4804n Lysons, Daniel (1762–1834) Collectanea (1661–1840) 5207n* M Mabillon, Jean (1632–1707) see Achery, L.d’ Acta sanctorum Macarius the Egyptian (c 300–c 390) 4599n Macaulay, Thomas Babington, 1st baron (1800–59) 5113n Macbeth, king of Scotland (d 1058) 4780, 4780n Macbeth, Lady see Gruoch Macbriar (Scott Old Mortality) 5038 Macchiavelli, Niccolo see Machiavelli, Niccolo McClelland, John (c 1609–1651) 5021n Macculloch, John (1773–1835) A Description of the Western Islands of Scotland (1819) 5237, 5237n, 5247n; The Highlands and Western Isles of Scotland…In six letters to Sir Walter Scott (1824) 5247n; “On the Origin, Materials, Composition and Analysis of Rocks” (Quarterly Journal of Science, Literature, and the Arts 1825) 5247, 5247n*; A System of Geology (1831) 5247n* McFarland, Thomas Coleridge and the Pantheist Tradition (1969) 4662f29vn, 4784f127vn, 5110f112vn, 5144f24vn, 5399n McHaroldson, Lory 4549 Machiavelli, Niccolo (1469–1527) 5115f110 Mackarness, Alethea Buchanan (Coleridge) (1826–93) 5449, 5449n Mackarness, John Fielder, bp of Oxford (1820–89) 5449n Mackenna, Stephen (1872–1934) see Plotinus

Name of persons

697

Mackenzie, Sir Alexander (c 1755–18 20) Voyages from Montreal…to the Frozen and Pacific Oceans 1789 and 1793 (1801) 4948, 4948n Mackintosh, Sir James (1765–1832) 4700, 4700n, 4779, 4779n, 5360n; Vindiciae Gallicae (1791) 4596n Macklin, Charles (c 1697–1797) The Man of the World 4629f48, 4629n Macpherson, James (1736–96) see Ossian MacSweeney, Joseph (fl 1819) “Observations on the Means of Preserving Provisions and Goods” (Philosophical Magazine 1819) 4587f92, 4587f92n MacSycophant, Charles Egerton (Macklin Man of the World) 4629f48, 4629n MacSycophant, Sir Pertinax (Macklin Man of the World) 4629f48, 4629n Madagascan king (Campbell Travels) 4159f39 Maecenas, Caius (c 74–8 B.C.) 5430, 5430n Magee, William, abp of Dublin (1766–1831) 5215f25, 5384f69, 5384f69vn; Discourses and Dissertations (1816) 5215f25n Mahomet (c 570–632) 4908f68n, 4973, 5299, 5299n; Mahometan(s), Mahometanism 4519, 4750ff52v,54, 4750f52vn, 4857, 4857n, 4860, 4915, 4915n, 5215f25, 5215f25n; see also Coleridge, S.T. MSS: The Flight and Return of Mohammed; PROJWORKS: The Flight and Return of Mohammed Maimonides, Moses (1135–1204) More Neυochim (Guide of the Perplexed) 5061, 5061n Maitland, Frederic William (1850–1906) The Constitutional History of England ed H.A.L.Fisher (1963) 4920n* Malachi 5331f31, 5334f31, 5384f68 Malcolm I, king of Scotland (d 954) 4780 Malcolm II, king of Scotland (c 954–1034) 4780, 4780n Malcolm IV (d 1165) 4586n Malebranche, Nicolas (1638–1715) 5432n Mallet, David (1705–65) see Bacon, F.viscount St Albans The Works Malone, Edmund (1741–1812) 5377f7vn Malthus, Thomas Robert (1766–1834) 4919n, 5330n; Malthusians 5209 Mann, John (d 1846) 4748f55vn Mann, Joshua (fl 1822) 4748n Mann, Peter “Two Autograph Letters of S.T.Coleridge” (Review of English Studies 1973) 4742n*; see also Coleridge, S.T. PROSE: Lectures 1795 on Politics and Religion Mann, Thomas (d 1811) 4748n Mant, Richard, bp of Down, Connor, and Dromore (1776–1848) 4706n, 4793, 5281, 5281n; see also Index 2: Bible Bible, The Holy Mantua, duke of (d 1587) 5029, 5029n Maolbride, maomor of Moray (d 1032) 4780, 4780n Marcellus (Hamlet) 4605n Marcion (c 100–c 165) 4626, 4626n, 5126f105, 5126n, 5228f89v, 5228n, 5312, 5312n, 5393, 5393n; see also Tertullian Adversus Marcionem Marcus Aurelius, Roman emperor see Aurelius Antoninus, M. Marcus, Adalbert Friedrich (1753–1816) “Versuch einer Theorie der Entzündung” (Jahrbücher der Medicin als Wissenschaft) 4641n*; see also Index 2:

Name of persons

698

Jahrbücher der Medicin als Wissenschaft Maréchal, Pierre Sylvain (1750–1803) Dictionnaires des athées anciens et modernes; augmentée…J. Lalande 5114n Maree, St 4783 Margaret (H.N.Coleridge Six Months in the West Indies) 5402f32vn Margaret, countess of Hennenberg (d 1276) 5363, 5363n Marietti (family) 4720, 4720n Marinus (fl 485) Life of Proclus 4744*; tr Thomas Taylor 4744n* Marius, Caius (c 157–86 B.C.) 5205 Marivaux, Pierre Carlet de Chamblain de (1688–1763) 5334f33v, 5334f33vn Mark, St, Apostle 4688n, 5337, 5352, 5352n Marmarus (Pliny) 4690, 4690n Mars 4596, 4596n, 4775f82n, 4832f61v, 4832f61vn, 5240f29n; see also Ares Marsh, Herbert, bp of Llandaff (1757–1839) “Dissertation on the Origin and Composition of the Three First Canonical Gospels” 5323f28v, 5323n; see also Michaelis, J.D. Introduction to the New Testament Marston, John (c 1575–1634) The Parasitaster 5349*, 5349n*; What you Will 5349*, 5349n* Martin, Betty (Eliza) 5206, 5206n Martin, Richard (1754–1834) 5097f10v, 5097f10vn Martin, Roland (1726–88) 5341f132, 5341f132n Martineau, James (1805–1900) 5159n Martini, Martinus (1614–61) 5232f39v; Sinica historia (1658) 5232f39vn Martius, Carl Friedrich Philipp von (1794–1868) see Spix, J.B.von Reise in Brasilien Marum, Martin van (1750–1837) 5144f23n Mary, the blessed Virgin 4671n, 4832f62, 4832f62n, 4870f60vn, 5058, 5060n, 5073n, 5075, 5075n, 5228ff89v,90, 5228n, 5240f28v, 5240f28vn, 5243, 5243f33n, 5336, 5351f39vn, 5362, 5362n, 5381, 5381n, 5420, 5467 Mary I, queen of England and Ireland (1516–58) 4954n, 5366, 5366n Mary, Queen of Scots (1542–87) 5060, 5060n, 5329n, 5374f18v, 5374f18vn Mary Louisa Victoria, duchess of Kent (d 1861) 5313n Mastricht, Petrus von (1630–1706) Theoretico-practica theologia (1699) 4715*, 4715n* Mather, Cotton (1663–1728) 5024, 5024n, 5403; The Wonders of the Invisible World (1693) 5403n Matthew, St, Apostle 4688n, 5069f23, 5069f23n, 5169, 5169n, 5224, 5228n, 5337, 5372f5, 5427, 5427n Matthews, Charles (1776–1835) 4629n, 4805n Maximus, St, the Confessor (c 580–662) Scholia ad Dionysium Areopagitem De ecclesiastica hierarchia 4831f58v*, 4831f58vn* May, John (1775–1856) 4938n May, Tom 5343f130v Meckel, Johann Friedrich (1781–1833) 5150n, 5217f82n; System der vergleichenden Anatomie (1821) 5217f82n; see also Coleridge, S.T.MSS: Marginalia Mede, Joseph (1586–1638) 5069f23n Medina, Joannes (fl c 1550) 5362n Medlock, H. 4929f31vn 1νn Meiners, Christoff (1747–1810) 4794f36n;

Name of persons

699

Lebensbeschreibungen be- rühmter Manner aus den Zeiten der Wiederherstellung der Wissenschaften (1795–7): “Ueber das Leben und die Schriften des Grafen Johannes Picus von Mirandula” 4625n Melancthon, Philipp (1497–1560) 4620, 4620n Melchisedek 5269, 5269n, 5384f68v, 5384f68vn Meleager 5156, 5156n Meleta (Marston) 5349n Melissa (fl c 600 B.C.) 4831f58, 4831f58n Melissus (fl 441 B.C.) 5110f112vn Mence, Samuel (c 1781–1860) 5074, 5074n, 5398f77v, 5398f77vn Mendelssohn, Moses (1729–86) 4786f125, 4786n; Morgenstunden (1790) 4767n, 4784f128, 4784f128n, 4831f58n, 5422n Mendes 4625, 4625n, 4794f35, 4794f34vn Menes (min), king of Egypt 4794f34 Mercarius see Macarius Mercury 4748f54, 4854f53, 4854f52vn, 5140, 5140n, 5236; see also Hermes Merlin 5075f29vn Merlin, John (pseud) see Milner, J. Merlinus Caledonius see Myrddin Mesmer, Friedrich (Franz) Anton (1733–1815) 4512f4v, 4512n, 4592n, 4624n, 4809, 4909ff67v,68v; Mesmerism 4694n, 5081f39, 5081f39n, 5281n; see also Bruining, G. Schediàsma de Mesmerismo; Gold-smith, M.L. Franz Anton Mesmer Metternich, Klemens Wenzel Nepomuk Lothar, Prince (1773–1859) 4768, 4768n Meyer, Dr (Emmert) 4514n Michael (name) 4988 Michael, St, archangel 5186, 5186n Michael, Sir Francis (fl c 1620) 5051n Michaelis, Johann David (1717–91) Introduction to the New Testament tr H.Marsh (1793–1801) 5169n, 5240f29n, 5301n, 5323n Middleton, Erasmus (1739–1805) see Leighton, R. The Genuine Works Migne, Jacques Paul (1800–75) ed Patrologiae cursus completus (Greek) 5161n*; (Latin) 4611f45vn*, 5159n Mill, James (1773–1836) 4919n Mill, John Stuart (1806–73) 5149n, 5365n; Dissertations and Discussions (1859–75) 5209n* Miller, Frank Justus (1856–1938) see Ovid Metamorphoses Milman, Henry Hart (1791–1868) 5262; History of the Jews 5262n; “Milton—On Christian Doctrine” (Quarterly Review 1825) 5262n* Milne, James (fl 1822) 4878n Milne, Margaret (Bullock) (fl 1822) 4606n, 4878n Milne (family) 4878, 4878n Milner, John, bp of Castalba (1752–1826) 5366; Letters to a Prebendary (1822) 5366n*; Strictures on the Poet Laureate’s “Book of the Church” (1824) 5366n Milton, Anne (1646–78) [5027n] Milton, Deborah see Clarke, D. (Milton) Milton, Elizabeth (Minshull) (1638- 1727) 5027n Milton, John (1608–74) 4714, 4965n, 5049, 5136f133, 5240f26v, 5351f39v, 5354f41, 5360f42v, 5374f10, 5376, 5376n

Name of persons

700

Complete Poetical Works ed D.Bush (1965) 5027n* Poems ed J.Carey and A.Fowler (1968): Samson Agonistes 4642n Poems upon Several Occasions with notes by Thomas Warton (1791) 5027, 5027n* The Prose Works tr G.Burnett (1809): A Second Defence 5022, 5022n* SINGLE WORKS: De Doctrina Christiana ed C.R.Sumner (1825) 5240, 5240n, 5262, 5262n; Il Penseroso 4823n*; Lycidas 4714; Paradise Lost 4714, 4714n*, 4715*, 4715n*, 4998f13vn, 5076f31vn*, 5262n, 5288, 5288n*, 5339f36*, 5339n*, 5351f39vn, 5360f42vn*, 5395n*; Paradise Regained 4714, 4716*, 4716n*; Pro populo Anglicano defensio (1651) 4610, 4610n; Pro populo Anglicano defensio secunda (1654) 4610n, 5022n; tr F.Wrangham (1816) 4610n; Samson Agonistes 4714; A Treatise of Christian Doctrine tr C.R.Sumner (1825) 5240ff29, 29v, 5240n*, 5262, 5262n*; see also Coleridge, S.T. MSS: Marginalia; Milman, H.H. “Milton—On Christian Doctrine”; Wrangham, F. Sermons, dissertations Milton, Mary (1648–c 1694) [5027n] Milton, Mary (Powell) (1626–52) 5027n Minerva 4596n, 5202f16, 5202f16n Mirbel, Charles François Brisseau de (1776–1854) 4634; “Cryptogamous and Agamous Vegetation” (Quarterly Journal of Science, Literature, and the Arts 1818–19) 4634n* Mitford, Mary Russell (1787–1855) Our Village 5370n Mitford, William (1744–1827) The History of Greece 4507n* Mnesarchus (fl 6th cent B.C.) 5296n Mohammed see Mahomet Molina, Giovanni Ignazio (d 1829) The Geographical, Natural, and Civil History of Chile (1809) 4637n Mompesson, Giles (1584–c 1651) 5051n Momus 5177, 5177n Monge, Gaspard (1746–1818) “Pyroligneous Acid” (Philosophical Magazine 1819) 4587f92, 4587f92n Monica, mother of St. Augustine of Hippo (c 331–87) [5362], [5362n] Monkhouse, Jane (Horrocks) (d 1834) 5032n Montagu, Basil (1770–1851) 4797f50vn, 4969n, 5323n Montanus (fl 160–70) 4908f68, 4908f68n Montmorency, Henry I, duc de (1534–1614) 4780n Moore, Thomas (1779–1852) 5257n More, Hannah (1745–1833) 5064n, 5328n More, Henry (1614–87) 4797f50v, 4797f50vn, 5079, 5079n, 5254n Philosophicall Poems (1647): The Praeexistency of the Soul 4910*, 4910ff71v*; Psychanathasia, or the Immortality of the Soul 4910f73*, 4910f73n*; The Song of the Soul 4910ff71v,73n Theological Works (1708)5287f14vn, 5377n: An Explanation of the Grand Mystery of Godliness 5066*, 5066n*, 5068, 5068n*, 5069n*

Name of persons

701

See also Coleridge, S.T. MSS: Marginalia Morgan, Mary (Brent) (b 1782) 4537 Morgan, John James (d c 1819) 4537, 4537n Morgan (family) 4537n, 4672n Morgan, Sir Thomas Charles (1783–1843) Sketches of the Philosophy of Life (1 819) 4617n; see also Rennell, T. Remarks on Scepticism Moritz, Karl Philipp (1757–93) see Index 2: Ghōthi Sauton Morley, Edith Julia (1875–1964) see Robinson, H.C. On Books and their Writers Morpheus 5206; Morphean 5360f43 Morris, Peter (pseud John Gibson Lockhart 1794–1854) see Coleridge, S.T. PROSE: “Letter to Peter Morris, M.D.” Morsshemius, Iohannes Mercurius (fl 1599) Moschus of Phoenicia (fl (?)7th cent B.C.) 5439n Moschus of Syracuse (fl 2nd cent B.C.) 5254f155 Moses 4521f92, 4521f92n, 4523n, 4562, 4562n, 4618f17v, 4618f17vn, 4640f23v, 4640f23vn, 4642, 4644f27n, 4670, 4670n, 4671n, 4708, 4719, 4719f53vn, 4794, 4794n, 4796f48n, 4831f58, 4831f58n, 4843ff118v, 118, 4869n, 4897, 4897n, 4899n, 4902n, 4995, 4998f16v, 4998f16vn, 5007n, 5016n, 5074n, 5077, 5077n, 5116n, 5202n, 5219, 5219n, 5228f89v, 5228n, 5242, 5242n, 5269, 5269n, 5287f14v, 5287f14vn, 5290f16, 5299, 5320, 5320n, 5323f29, 5323f29n, 5331f31, 5337, 5393n, 5411, 5411n; Mosaic 4536, 4536n, 4548f80, 4555f49, 4558, 4625, 4625n, 4701, 4703n, 4775f83vn, 4872, 4872n, 4877, 4877n, 4900, 4933, 4985n, 5039, 5076f32, 5076f32n, 5081f39n, 5119, 5144f24v, 5144f25n, 5240f29v, 5240f29vn, 5312n, 5471n; see also Pott, D.J. Moses und David; Warburton, W. Divine Legation of Moses Motte, Andrew (d 1730) see Newton, Sir I. Mathematical Principles Mozart, Wolfgang Amadeus (1756–91) 4927, 4927n, 5458, 5458n Mure, William (1799–1860) A Dissertation of the Calendar and Zodiac of Ancient Egypt 4538n* Murray, John (1778–1843) 4702n, 4853n, 4867n, 4924n, 5240f26vn Müller, Otto Frederik (1730–84) 4984f88n Musaeus 4507, 4507n Myrddin (fl c 650) Avellanau 4780, 4780n N Napier, John (1550–1617) 4672, 4672n Napoleon I, emperor of the French (1769–1821) 4794f34, 4893n, 5209f20, 5275n, 5412, 5412n; Napoleonic 4772n, 4794f34n, 5153 Narcissus 5115f110v10ν Nasse, Christian Friedrich (1778–1851) see Index 2: Archiv für den thierischen Magnetismus Nathan, Rab (fl 230) 4709, 4709n Nazianzen see Gregory of Nazianzus Nebuchednezzar, king of Babylon (604–61 B.C.) 5235, 5235n, 5287, 5287n, 5374n, 5384n Nechepsos, king 5246, 5246n Necton Morbet, king of Picts (d 480) 4780 Ned (name) 4625 Neddy (name) 5292f18v Nehemiah 5163

Name of persons

702

Neptune 5349n; see also Poseidon Nero, Roman emperor (37–68) 5318, 5318n Nestor (Iliad) 4832f60n; (Odyssey) 4507, 4507n Neumegen, Leopold (d 1875) 4667n, 5321n Neuwentiet see Nieuwentijt, B. Newcaster see Newcastle, W.Cavendish, 1st duke of Newcastle, William Cavendish, 1st duke of (1592–1676) 4720, 4720n Newcome, William, abp of Armagh (1729–1800) 4687n Newton, Sir Isaac (1642–1727) 4615n, 4622, 4646ff8, 9, 4646f8n, 4652, 4652f17vn, 4742n, 4755, 4797f50n, 4834, 4855f54v, 5123f106v; Newtonian 4633f49, 4633f49n, 4929f28n, 5144f24v, 5447n Opera quae extant omnia ed S.Horsley (1779–85) 5297n: Philosophiae naturalis principia mathematica 4809n SINGLE WORKS: “Mr Isaac Newton’s Answer to Some considerations on his Doctrine of Light and Colours” (Philosophical Transactions of the Royal Society London Abridgement 1792–1809) 4855n; Opticks 4518ff96v, 96n, 5433n*; (1721) 4855n, 4873n; Philosophiae naturalis principia mathematica 4809f66; Sir Isaac Newtons Mathematical Principles of Natural Philosophy tr A.Motte (1729) rev F.Cujori (1934) 4809n* See also Coleridge, S.T. MSS: Marginalia Nic (Devil) 4986 Nicephorus, St, patriarch of Constantinople (c 758–829) see Artemidorus, d. Oneiricritica Nicetas Acominatus, Choniates (d c 1220) Thesaurus orthodoxae fidei 4690n Nicholson, William (1753–1815) A Dictionary of Chemistry (1795) 4535f50n; A Dictionary of Practical and Theoretical Chemistry (1808) 4555f50, 4555f50n; see also Index 2: Journal of Natural Philosophy, Chemistry and the Arts Nicodemus see Index 2: Gospel of Nicodemus Nicolai, Christoph Friedrich (1733–1811) 4625; see also Abbt, T. Vermischte Werke Nicolas, Henry (fl 1502–80) 5068n Nicole, Pierre (1625–95) see Arnauld, A. La perpétuité de la foy Nieuwentijt, Bernard (1654–1718) 4890; The Religious Philosopher tr J.Chamberlayne (1718) 4890n Ninus 5205, 5205n Nisbet, John (c 1627–1685) 5039, 5039n Nixon, Richard (ƒl 1816–34) 5428, 5428n Nixon, Eliza (fl 1816–34) 4926n, 5010n, 5164n, 5206, 5206n, 5428n Noah 4548, 4697, 4697n, 4839f123n, 4856, 4856n, 4934n, 5104n, 5116, 5116n, 5231n, 5232f38, 5232f37vn; Noachian, Noachist 4651n, 5061n, 5119, 5119n; see also Schoock, M. Diluvium Noachi Nock, Arthur Darby (1902–63) see Sallust Nonnus, of Panoplis Dionysiaca 4983n Norfolk, Thomas Howard, 4th duke of (1536–74) 5329n North, Christopher (pseud of John Wilson 1785–1854) 4655n

Name of persons

703

Northumberland, John Dudley, duke of (c 1502–1553) 5004, 5004n Norton, Thomas (1532–84) see Calvin, J. Institution of Christian Religion Nöus (name) 4931, 4931n Noverre, Jean Georges (1727–1810) 5311, 5311n Numa Pompilius, king of Rome (c 715–72 B.C.) 4616, 4616n, 5393n O Occam, William of (c 1280–1349) 5007n, 5087, 5087n, 5117n, 5133f98v, 5133ff101ν, 99n; In primum librum sententiarum 5088, 5088n*, 5133f98vn Ocean 4839f121νn O’Connell, Daniel (1775–1847) 5234, 5234n Odenatus (d 267) 4709, 4709n Odin 4857f56, 4857n Odysseus 4698, 4698n Oecolampadius, Johannes (1482–1531) 4620, 4620n Oedipus 4854f52v, 4854f52vn Oersted, Hans Christian (1777–1851) xx; Ansicht der chemischen Naturgesetze, durch die neueren Entdeckungen gewonnen (1812) 4659n, 4661n, 4929f29n, 5405, 5405n*; see also Coleridge, S.T. MSS: Marginalia Oken, Lorenz (1779–1851) xx, 4541n, 4646f6v, 4695n, 4855f53, 4859n, 4908f68n, 4973, 4984, 5171n, 5177n, 5217f82, Erste Ideen zur Theorie des Lichts…und der Wärme (1808) 4855ff53–54vn*, 4973n, 5290n, 5447n; Grundriss der Naturphilosophie (1802) 5217f82n; Lehrbuch der Naturphilosophie (1809) 4719f54n*, 4724n, 4753, 4753n*, 5217f82n, 5290n Lehrbuch der Naturgeschichte (1813–26): Pt II Botanik (1825–6) 4670n*, 4724n, 4813n; Pt I Mineralogie (1813) 4724n, 4784f127vn, 4813n; Pt III Zoologie (1815–16) 4719, 4719f54n, 4722*, 4722n*, 4723n*, 4724n, 4726, 4726n, 4813*, 4813n*; 4984n*, 5086, 5086f43n*, 5179n, 5181n See also Coleridge, S.T. MSS: Marginalia Olen 4507, 4507n Olim, king 5232, 5232f39n Olim’s daughter 5232f39 Ollier, Clifford David “Causes of Sphe- roidal Weathering” (Earth-Science Reviews 1971) 4864n Olympus 4507, 4507n Omero see Homer Onesimus 5402f82v Onkelos (fl Ist cent) 4796f48vn Onkruydt, Mr (Campbell Travels in South Africa) 4759f59, 4759n Oran, St (d c 575) 5031, 5031n, 5084n Oran Haut-Ton, Sir (Peacock Melincourt) 4984f87n Orestes (Euripides) 5136n Orfila, Mathieu Joseph Bonaventure (1787–1853) Traité des Poisons (1814, 1815) 4514n Origen (c 184–254) 4709n, 4784f128vn, 4871n, 4900, 5075f29vn, 5159, 5202f15n, 5228n, 5240f29, 5331n, 5352n Opera omnia ed. C.V. Delarue (1733–59):

Name of persons

704

Contra Celsum 4626*, 4626n SINGLE WORKS: Contra Celsum 4899ff43v,44, 4899n*, 4900f45n; tr H.Chadwick (1953) 4626n*, 4899n*, 5240f29n; De principiis 5159n Orlando (Ariosto) 4968n, 5075n Orleans, Louis Philippe Joseph, duke of (1747–93) 5329n Orme, Robert (1728–1801) A History of the Military Transactions of the British Nation in Indostan 4747, 4747n Ormuzd 4794f36, 4794ff36, 35vn Orpheus 4507, 4507n, 4831f57, 4831f57n, 4839, 4839n, 5206, 5206n, 5207n, 5296n, 5351f40; attrib author Mystical Hymns tr T.Taylor (1787 and 1824) 5351f40n; attrib author Orphica ed J.G.J. Hermann (1805) 5351f40n Osiris 4625, 4625n, 4794f36, 4794ff34–35n, 5030, 5030n Ossian 4832f60v, 4832f60v; Poems 5248; Poems…with…An Inquiry into the Genuineness…by the Reυ. A. Stewart (1819) 5248n*; see also Laing, M. History of Scotland Otto (De Wette) 5371n Overbury, Sir Thomas (1581–1613) 5014n Ovid (Publius Ovidius Naso 43 B.C.–c A.D. 17) Fasti 4596n; Metamorphoses 4715*, 4715n*, 4743, 4949*, 4949n*, 5206n*; tr F.J.Miller 4604f41vn*; Remedia amoris 5312, 5312n* Owen, Henry (1716–95) 4687n Owen, Henry Butts (fl 1823) 4991n P P., W. 4582, 4582n Paget, Henry William, 2nd earl of Uxbridge, 1st marquis of Anglesey see Anglesey, H.W. Paget, 2nd earl of Uxbridge, 1st marquis of Anglesey Pagolo (Grazzini) 4535, 4535n Paine, Thomas (1737–1809) 5065; The Age of Reason 4603n, 4706n, 5065n; Rights of Man 4596n, 5065n, 5453*, 5453n Paley, William (1743–1805) 4800, 4903, 4903n, 4938, 4938n, 4985n, 5000, 5065, 5065n, 5134, 5134f95n, 5195, 5200n, 5209f20vn, 5240f26vn; Paleyan 4665n, 4889, 5388; Natural Theology 4890f39; (1802) 4890f39n; Posthumous Sermons (1823) 5195n; Sermons on Various Subjects (1825) 5195n; A View of the Evidences of Christianity 5213n, 5388n Palgrave, Sir Francis (Cohen) (1788–1861) “Superstition and Knowledge” (Quarterly Review 1823) 5257n Palleyn, Robert see Pullus, R., cardinal Palma, Jacopo (c 1480–1528) 4680, 4680n Pan 4625, 4625n, 4794f35, 4794ff34v, 35n, 4910f72, 4910f72n Pandion, king of Athens 4856, 4856n Pandu 4856, 4856n Papias, bp of Hierapolis (c 60–130) 4626n, 5075, 5075f30vn

Name of persons

705

Paracelsus, Philippus Aureolus Theophrastus (1493–1541) 5290f16vn, 5442n Pare see Parre, George van Paris 4748f55v Parker, bookseller (fl 1824) 5214n Parker, Samuel, bp of Oxford (1640- 88) 5015, 5015n Parkinson, James (d 1824) 4929f31v; The Chemical Pocket-Book 4929f31vn; Organic Remains of a former World 4929f31vn 1vn Parmenides of Elea (b c 510 B.C.) 4518f96v, 4518f96vn, 4521f90v, 4521f90vn, 4746n, 4776, 4776n, 4968n Parre, George van (d 1550) 5060, 5060n Parrot, Georg Friedrich (1767–1852) Coup d’oeil sur le magnétisme animal (1816) 4809, 4809n Parry, Charles Henry (1779–1860) 5327n Parry, Frederick (fl 1799) 5327n Parry, Sir William Edward (1790–1855) 4836n; Journal of a Voyage for the Discovery of a North-West Passage 5327, 5327n; Journal of a Second Voy- age…1821–22–23 5327, 5327n; Journal of a Third Voyage…1824–25 5327, 5327n Pashence see Patience Passavant, Johann Carl (1790–1857) 4908f37v; Untersuchungen über den Le- bensmagnetismus und das Hellsehen (1821) 4908n* Patience (Faerie Queene) 5198, 5198n Patton, Lewis see Coleridge, S.T. PROSE: Lectures 1795 on Politics and Religion Paul, St, apostle 4530n, 4603n, 4617, 4617n, 4618, 4623, 4623n, 4626, 4626n, 4671n, 4677, 4677f45n, 4692f21, 4727, 4750f53, 4769, 4769n, 4778, 4808, 4808n, 4831f57v, 4831f57vn, 4836, 4858, 4858n, 4872, 4872n, 4909f70, 4922f102ν, 4922f102vn, 4924, 4935, 4935n, 4998f13v, 5039, 5067, 5067n, 5069f24v, 5069f24vn, 5072, 5072n, 5078, 5078f35n, 5089, 5097f8, 5097f8n, 5115f109v, 5130, 5169, 5169n, 5172, 5172n, 5203, 5203n, 5228f89v, 5240f29, 5241, 5243f33v 5243f32vn, 5270, 5270n, 5272, 5292f19, 5292n, 5312, 5312n, 5322ff27v,28, 5322n, 5323, 5331f31, 5334f33n, 5335n, 5336n, 5337, 5351ff39v,40, 5351f39vn, 5352, 5352n, 5372f7, 5372f7n, 5374f62v, 5377ff49–50, 5377ff48v–49n, 5384f69v, 5393n, 5396, 5396n, 5402ff82, 82v, 5411, 5411n, 5426, 5426n; attrib author The Epistles of Paul to Seneca 5072, 5072n; Pauline 5126n, 5215f25, 5240f29n, 5269, 5347, 5355n Paul in, pope (Alessandro Farnese 1468–1549) 4701n Paul IV, pope (Giovanni Pietro Caraffa 1476–1559) 5458, 5458n Paul of Samosata (fl 260–72) 5351f39n 9v, 5351f39vn Paul the Silentiary (fl 6th cent) 4983n Paülo see Pagolo Paulus, Heinrich Eberhard Gottlob (1761–1851) Das Leben Jesu 5334f32vn; Philologisch-kritischer und historischer Kommentar über das Neue Testament 5334f32νn; see also Spinoza, B.de Opera quae supersunt omnia; Coleridge, S.T. MSS: Marginalia Pausanias (fl c 160) Description of Greece 4507n, 4839f123v, 4839n, 4931f99vn Peacock, Thomas Love (1785–1866) Melincourt (1817) 4984f87n Pearson, John, bp of Chester (1613–56) An Exposition of the Creed (1741) 4907n*, 5078n, 5243f33n* Pearson, Richard (1765–1836) see Index 2: Philosophical Transactions of the Royal Society (London Abridgement) Pedegache, Donna (fl 1728) 4908f68n, 4908f68n

Name of persons

706

Peel, Robert, 1st bart (1750–1830) 5453, 5453n Pelagius, bp (fl 399–418) 4827, 4827n; Pelagian 4836, 4836n Pembroke, Mary (Sidney), countess of (d 1621) see Sidney, Sir P. Penn, Grenville (1761–1844) 5061; A Comparative Estimate of the Mineral and Mosaical Geologies 5061n Penn, William (1644–1718) 5068n Pennant, Thomas (1726–98) A Tour in Scotland and a Voyage to the Hebrides 4586n, 4653, 4653n*, 4780, 4783, 4783f89n*, 5031n Penrose, Llewellin The Journal of Llewellin Penrose, a seaman (1815, 1825) 5328n Pepys, Samuel (1633–1703) Diary ed R.Latham and W.Matthews (1970) 5363n*; Memoirs of Samuel Pepys ed Richard, Lord Braybrooke (1825) 5363n*; see also Coleridge, S.T. MSS: Marginalia Pepys, William Hasledine (1775–1856) see Allen, W. “On the Changes produced in Atmospheric Air” Periander (fl c 626–c 585 B.C.) 4831f58, 4831f58n Pericles (c 495–429 B.C.) 4538f166, 5430, 5430n Perizonius, Jacob (1651–1715) Origines Babylonicae et Aegyptiacae 4839f123v, 4839n Perotti, Nicolai, abp of Siponto (1430–80) Codex Perottinus ed C.Jannelli (1809–11) 4832ff60–60v, 4382ff60–60vn Persephone see Proserpina Peter, St, Apostle 4687, 4687n, 5069f24v, 5069f23n, 5169n, 5202f13vn, 5228f89v, 5242, 5242n, 5274, 5274n, 5322f28, 5322f28n, 5334f33v, 5335, 5335n, 5336n, 5337, 5351f40, 5352n, 5443n Petronius, Arbiter (d c 66) Satyricon 4721n*, 4812n* Petrus de Mastricht (1630–1706) Theoretico-practica theologia (1699) 4715*, 4715n* Petty, William, 1st marquis of Lansdowne and 2nd earl of Shelborne see Shelburne, W.Petty, 1st marquis of Lansdowne Phaedrus (15 B.C.–A.D. 50) Phaedri…Fabularum Aesopiarum libri V ed P.Pithou (1596) 4832f60, 4832ff6o, 6ovn Phaethon 5090f83n Phanodemus (fl c 340–c 320 B.C.) 4839f123, 4839f123n Pharaoh 4902n Phebus see Phoebus Phidias (c 500–c 430 B.C.) 4743, 4743n, 4839f122, 4839f122n, 5280f10v, 5280f10vn, 5430, 5430n; Phidian 4630n Philemon 5402f82v Philip, apostle 4832f57v, 4832ƒ61νn, 5297n Philip V, king of Spain (1683–1746) 5057n Philip, Alexander Philip Wilson (c 1770–c 1851) “A Review of some of the General Principles of Physiology” (Quarterly Journal of Science, Literature and the Arts 1822) 5150n* Philip Baboon 5057, 5057n Phillips, Edward (1630–c 1696) The New World of English Words (1706) 4530n* Phillips, Thomas (1770–1845) 5433; Lectures on the History and Principles of Painting (1833) 5433n* Phillips, Walter Alison (1864–1950) 5412n Philo Judaeus (c 30 B.C.–c A.D. 40) 4908f68, 4908f68n, 5071, 5071n, 5232f39n; Philojudaic 5353, 5353n; Apology for the Jews 5331f31vn; Quod omnis probus 5331f31vn Philo of Larissa (1st cent B.C.) 5121n Philolaus (b c 480 B.C.) 5090f82vn

Name of persons

707

Philonous (Berkeley) 4605f44n Philostratus (c 170–c 245) 4908f68vn, 5075; The Life of Apollonius of Tyana 5075f29vn Phoebus 5027n, 5090f83n; see also Apollo Photius (c 820–91) 5331f31vn Pico della Mirandola, Giovanni, Conte della Concordia (1463–94) Opera omnia (1601): Proemium 4617n; Hepta- plus 4617n SINGLE WORKS: Conclusiones LV secundum Proclum see Proclus, In Platonis theologiam; Heptaplus 4617; Pico della Mirandola tr D.Carmichael 4617n* See also Meiners, C. Lebensbeschreibungen Picus see Pico della Mirandola, Giovanni, conte della Concordia Pilate, Pontius (c 37–after 93) 5331n see also Index 2: Gospel of Nicodemus Pilate di Tassulo, Carlo Antonio (1733–1802) Di una Riforma d’Italia 5468, 5468n Pindar (c 522–443 B.C.) 5136f135, 5254f155, 5374f10; The Olympian Odes 4832f59n* Pindar, Peter (pseud John Wolcot 1738- 1819) The R_____ t’s Bomb! or R_____l Exhibition (1816) 4748f54n* Piranesi, Giovanni Battista (1720–78) 5163, 5163n, 5360f43; see also Scott, J. Piranesi Piroli, Tommaso (1750–1824) 4657n Pisistratus (c 605–527 B.C.) 4897, 4897n Pistol (Merry Wives of Windsor) 5158 Pistorius, Hermann Andreas (1730–95) see Hartley, D. Observations on Man Pithou, Pierre (1539–96) see Phaedrus Fabularum Aesopiarum Pitt, William (1759–1806) 4751, 4821n, 5313n; Pittite 4938f115n, 4949n Pius IV, pope (Giovanni Angelo Medici 1499–1565) Professio Fidei Tridentinae 5468n Platner, Ernst (1744–1818) 5079; Anthropologie für Aerzte und Weltweise (1772) 5079n; Philosophische Aphorismen (1793–1800) 5094n* Plato (427–347 B.C.) 4507n, 4536n, 4664n, 4744n, 4794f36, 4808, 4832f61, 4832f61n, 4858n, 4895n, 4901n, 4908f68v, 4931f100vn, 4932, 4932n, 4968n, 4985f91v, 5046n, 5062, 5075, 5075f29vn, 5080, 5080n, 5081f38n, 5087, 5087n, 5121, 5130, 5130n, 5133ff99v–96v, 5133f99v– 96vn, 5204, 5204n, 5207n, 5240f29, 5240f29n, 5254f155, 5288, 5288n, 5294n, 5406f94, 5406f94n, 5434 Platonic 4542, 4542n, 4672, 4715, 4870n, 5089, 5295, 5295n, 5334, 5351f40n; Platonism 4637n, 4910f73, 4923n; Platonist 4516, 4750, 4899, 4908n, 4910f73, 4923n, 4929f32v, 4929f32vn, 5067, 5079, 5293n; Platonize, Platonizing 5000, 5069, 5069n, 5071, 5078f34v; neo-Platonic 5144f25n, 5351f40n; neo-Platonism 5067n; neo-Platonist 4839f121v, 4839f121vn, 5079, 5079n, 5256f63vn, 5351f40; neo-Platonized 4709; pseudo-Platonist 4910f73, 4910f73νn SINGLE WORKS: Cratylus 4616n;

Name of persons

708

Definitions 4748f58n*; Laws 4983n, 5087n, 5436f25; Parmenides 4518f96vn; Phaedrus 4979*, 4979n*, 5434n*; tr H.N.Fowler 9LCL (1914–29) 4979n*; Politicus 5436f25; Republic 4808n, 4983n, 5121n*, 5123n, 5436f25; Sophist 5436f25; Symposium 4815*, 4815n*, 4831f57 4831f57n, 4982*, 4982n*, 4983n; Theaetetus 4746n, 5131n, 5132, 5132n, 5434n; Timaeus 5434n See also Proclus Commentarius in Platonis Timaeum; In Platonis theologiam; The Six Books Plautus, Titus Maccius (c 254–184 B.C.) 4699, 4831f57*, 4831f57vn; Mercator 4699n; Poenulus 4699n Playfair, James (1738–1819) A System of Chronology (1784) 4995n Playfair, John (1748–1819) 5119n; Illustrations of the Huttonian Theory of the Earth 4647n Plethon, Georgios Gemistos see George Gemistus Plethon Pleuronectes 5144f25, 5174 Pliny the Elder (Caius Plinius Secundus c 23–79) 5246, 5460, 5460n; Natural History 4690n, 4961n, 4970, 4970n, 4971, 4971n, 4972ff114v,116v 5331f31vn; tr W.H.S.Jones 4690n* Pliny the Younger (Caius Plinius Caecilius Secundus c 62–c 113) 5460, 5460n Plotinus (205–70) 4690n, 4839f122, 4858n, 4910f73, 4910n, 4929f30vn, 5075, 5075f29vn, 5079n, 5081, 5130n, 5133f96v, 5192f83n, 5241f31, 5280f10v, 5442n; Plotinian 4623n Plotini…operum philosophicorum omnium libri LIV [Greek and Latin] tr M.Ficino (1580) 4517n, 4909f71n; Enneades 4831f57n, 4895*, 4895n*, 4909f71*, 4983n, 5081f38n; tr S.Mackenna 4909f71*, 4979n*, 5280f10vn* See also Coleridge, S.T. MSS: Marginalia Ploucquet, Wilhelm Gottfried (1744–1814) 5322n Plutarch (c 46–120) 4507n, 4839f123v Lives: Alexander 5075f29vn; tr R.B.Perrin 5045n; Numa Pompilius 4616n Moralia: Against Colotes 5136n; De genio Socratis 4832f61, 4832f61n*, 4931n; De Herodoti malignitate 4839n; The Education of Children 4616n; tr E.C.Babbitt 4616n* Pluto 4618f17vn, 4900, 4900n Pole, Reginald, cardinal, abp of Canterbury (1500–58) 5013n Polycarp, St, bp of Smyrna (c 69–c 155) Epistle to the Philippians 5351f39, 5351f39n Pomponatius see Pomponazzi, P. Pomponazzi, Pietro (1462–1525) 5006, 5006n, 5007;

Name of persons

709

De incantationibus 5007n; Tractatus de immortalitate animae (1534) 5007n Pool, cardinal see Pole Poole, Matthew (1624–79) Synopsis criticorum (1676) 5297n Poole, Thomas (1765–1837) 4616n, 4682n, 4739n, 4745n, 4756, 4756n, 4952n, 5254n, 5268n, 5360f42vn Pope, Alexander (1688–1744) 4965n, 5372f7vn; The Dunciad 5216n*; Essay on Man 4931f94*, 4931f94n*, 5209f19v, 5209f19vn*, 5443f98vn* Porphyry (233–c 305) 4858n, 4908f68, 4908f68n, 5079, 5207, 5232f38v Select Works (1823) tr T.Taylor: “On Abstinence from Animal Food” 5079n, 5081f38vn SINGLE WORKS: Against the Christians 5081f38vn; De abstinentia 5081f38vn; Letter to Anebo 5081f39, 5081n*; Life of Pythagoras 5075f29vn, 5207n, 5232f38vn; On the Philosophy to be derived from Oracles 5081f38vn Porson, Richard (1759–1808) Letters to Mr Archdeacon Travis (1790) 5297n Porter (Macbeth) 5372f7v, 5372f7vn Porteus, Beilby, bp of London (1731–1808) 5241f30v; Tracts on Various Subjects (1799) 5241f30vn Portus, Aemilius (1550–c 1615) see Proclus In Platonis theologiam Poseidon 4856n; see also Neptune Pott, David Julius (1760–1838) Moses und David keine Geologen, ein Gegenstück zu Herr Kirwan’s Esq. geologischen Versuchen in Briefen an Herrn Bergrath υon Crell 4625*, 4625n* Potter, John, abp of Canterbury (1674–1747) Archaeologia Graeca (1775) 4983n* Potter, Stephen (1900–) see Coleridge, S. (F.) Minnow Among Tritons Poulet, Georges Les Metamorphoses der cercle (1961) 5464n Prati, Gioacchino de’ (1790–1863) 5204, 5204n, 5218n; see also Fisch, M.H. “The Coleridges, Dr Prati, and Vico” Pretyman, Sir George see Tomline, Sir G.P. Prévost, Pierre (1751–1839) see Le Sage, G.L. Traité de physique mécanique Price, Richard (1723–91) 5059f57v, 5059n Prichard, James Cowles (1786–1848) A Treatise on Diseases of the Nervous system (1822) 4865n*; A Review of the Doctrine of a Vital Principle (1829) 5177n*; see also Blumenbach, J.F. Über den Bildungstrieb Priestley, Joseph (1733–1804) 4604, 4710n, 4750f53, 4854f52, 4854ff52, 52vn, 4915, 4915n, 5020, 5020n, 5059f57v, 5351f39v, 5351f39vn, 5393n; Priestleian 5066, 5066n, 5303, 5303n; Miscellaneous Observations relating to Education (1788) 4604f42vn*, 5059n Prince Regent see George IV, king Priscilla 5322f28n Prochaska, Georg (1749–1820) 5341, 5341f132n Proclus (412–85) 4858n; Commentarius in Platonis Timaeum 4839f123, 4839f123n; In Platonis theologiam libri sex [Greek and Latin] ed and tr A.Portus. With Institutio theologica and with Marinus’s Life of Proclus (1618) 4744*, 4744n*, 4746*, 4746n*, 4831f57n; The Philosophical and Mathematical commentaries…on the first book of Euclid’s Elements…and a Translation…of Proclus’ Theological Elements tr T.Taylor 4744n*; The Six Books of Proclus…on the Theology of Plato tr T.Taylor (1816) 4744n*, 4746n*

Name of persons

710

See also Coleridge, S.T. MSS: Marginalia Procrustes 4679, 4679n Proetus (Iliad) 5232f38n Prometheus 4823, 4839f121, 4839f121n; see Aeschylus Prometheus; Coleridge, S.T. PROSE: “On the Prometheus of Aeschylus” Proserpina 4900, 4900n Proteus 4990, 5075f29vn, 5280f9v Prudentius, Aurelius Clemens (348–c 410) Psychomachia 4870f60v, 4870f60vn Pryce, Mr, Jr (fl 1818) 4620n, 4715n Psyche 4839f120v, 4839f120n, 5186, 5186n Ptolemy (name) 5219n Ptolemy (Claudius Ptolemaeus fl 127–48) 5294f20, 5294n; Ptolemaic 4510n, 5422 Ptolemy (dynasty) 4637, 4637n, 4839f122, 4839f122n Ptolemy I, Lagi, king of Egypt (c 367–283 B.C.) 4869, 4869n Ptolemy II, Philadelphus, king of Egypt (309–246 B.C.) 4603f40vn, 4869, 4869n Ptolemy VI, Philometor, king of Egypt (c 186–145 B.C.) 4869n Pullus, Robertus, cardinal (d c 1147) 5062, 5062n Purcell, Henry (c 1658–95) 4927n Purches, Samuel (c 1575–1626) Purchas his Pilgrimes (1625) 5299n Pythagoras of Samos (fl late 6th cent B.C.) 4518f95v, 4518ff96–95vn, 4616, 4616n, 4676n, 4831f57n, 4995, 5075f29vn, 5081f38v, 5081n, 5123f107v, 5207n, 5232f38v, 5232f38vn, 5246n, 5296n, 5406ff89,94,94v, 5406ff93v–94vn, 5439, 5439n, 5442, 5442n; Pythagorean(s) 4510n, 4536, 4536n, 4711n, 4784f128v, 4784f128vn, 4831f57, 4912, 4912n, 5090f82vn, 5133f97, 5236, 5294f20v, 5294n, 5351f40n; Pythagoric(s) 4510n, 4521f90v, 5334f31, 5351f40, 535lf40n See also Diogenes Laërtius Pythagoras; Iamblichus De υita Pythagorica; Porphyry Life of Pythagoras; Scheffer De natura Pythoness 4839f121, 4839f121 Q Q, Mr 5003, 5003n Quadratus (Marston) 5349n Quaff 4594f38, 4594n Quarles, Francis (1592–1644) 4854f52v, 4854f52νn; Emblems (1676) 4975n; (1736) 4611f46vn, 4975, 4975n*, 4976*, 4976n*, 4977*, 4977n*, 4980*, 4980n*, 4981*, 4981n* Quarles, Philip (Aldous Huxley) 5254n Quesnay, Francois (1694–1774) 4919n Quickly, Mistress (Merry Wives of Windsor) 5158n Quillinan, Edward (1791–1851) 5003n R Rab see Abba Arika Rabba the grandson of Chana see Barchana, Rabba Bar

Name of persons

711

Rachel 4848, 4848n, 5184, 5184n, 5192 Rafael (name) 4988; see also Raphael Sanzio Raffles, Sir Thomas Stamford (1781–1826) 4833n Raguel (Pennant) 4783f90vn Raikes, Robert (1735–1811) 5064n Ralegh, Sir Walter (c1552–1618) 5054; The History of the World (1677) 4609n, 5054n Rameau, Jean-Francois (b 1716) see Diderot, D. Rameau’s Neffe Rameau, Jean Philippe (1683–1764) see Diderot, D. Rameau’s Neffe Ramus, Pierre (1515–72) 4589 Raphael Sanzio (1483–1520) 4630, 4630n, 5088, 5163, 5163n Ravenseroft, Edward (fl 1671–97) 5372f7vn Rawdon-Hastings see Hastings Read, Sir Herbert Edward (1893–1968) Coleridge as Critic (1949) 4840n Reade, Dr Joseph (fl 1819) 4587f91, 4587f91n Reardon, Bernard Morris Garvin From Coleridge to Gore (1971) 5159n* Réaumur, René Antoine Ferchault de (1683–1757) 4895, 4895n Redi, Francesco (1626–98) De Insectis 4880, 4880n Rees, Abraham (1743–1825) Cyclopae- dia (1802–20) 4617n, 4646f4vn, 4657, 4657n, 4832f59n*, 5248n; see also Jackson, B.D. Attempt to Ascertain Rehoboam, king of Judah 4897, 5433 Reid, Sidney W. “The Composition and Revision of Coleridge’s Essay on Aeschylus’s Prometheus” (Studies in Bibli- ography 1971) 4843n Reid, Thomas (1710–96) 5294f20, 5294n, 5360f43n Reimarus, Hermann Samuel (1694–1768) Wolfenbüttel Fragments ed G.E.Lessing (1778) 5159n, 5323n Relly, James (c 1722–1778) The Believer's Treasury (1824) 5243f32, 5243f32n; see also Coleridge, S.T. MSS: Marginalia Rembrandt van Rijn, Harmens (1606–69) 5163, 5163n Remus 5240f29n Rennell, Thomas (1787–1824) Remarks on Scepticism, being an Answer to the Views of M.Bichat, Sir T.C.Morgan & Mr Lawrence (1819) 4617n, 4646f4vn, 4825n*; see also Index 2: A Letter to Reυ Thomas Rennell Reynoldes, Edward, bp of Norwich (1599–1676) Three Treatises (1631): The Sinfulnesse of Sinne 5243f32n Rhea 4868n, 4910f72, 5090f82vn, 5240f29, 5240f29n Rhoda 4957, 4957n Ribera, Jusepe/Jose de, lo Spagnoletto (c 1590–1652) 5163n Ricardo, David (1772–1823) 5330, 5330n Richard n, king of England (1367–1400) 5014n Richard III, king of England (1452–85) 5027n Richard of Saint Victor (d c 1173) 5062, 5062n Richardson, John (1741–c 1811) 4794f36n Richardson, Jonathan (1665–1745) 5027n Richardson, Robert (1779–1847) Travels 4794f34n Richardson, Samuel (1689–1761) 5334f33v, 5334f33vn; Clarissa 4998f14n; The History of Sir Charles Grandison 5115f112n

Name of persons

712

Richter, August Gottlieb (1742–1812) Chirurgische Bibliothek 5322n Richter (Jean Paul), Johann Paul Friedrich (1763–1825) Geist 5008n; Titan (1800) 4908f68n Rickman, John (1771–1840) 4705, 4705n Ritter, Johann Wilhelm (1776–1810) 4908f68n, 4929f29n Rivington’s (publishers) 5240f26v, 5240f26vn Robarts, Abraham Wildey (c 1780–1858) 5433n Roberts, Michael (1902–) The Faber Book of Comic Verse (1942) 4931f101n Robertson, William (1721–93) 5298f22, 5298n Robinson, Henry Crabb (1775–1867) 4594n, 4638n, 4848n, 4945n, 4952n, 5153n, 5186n, 5461n: Diary, Reminiscences and Correspondence of Henry Crabb Robinson ed T.Sadler (1869) 5022n; On Books and their Writers ed E.J.Morley (1938) 4743n*, 5206n Robinson, Robert (1735–90) History of Baptism (1790) 4750f50v, 4750ff50v–51n*; Miscellaneous Works (1807) 4750f50vn; see also Coleridge, S.T. MSS: Marginalia Rochefaucald, François, duc de la see La Rochefaucald, F., duc de Roemer, Olaus (1644–1710) 4873, 4873n Rogers, Samuel (1763–1855) 5186, 5186n, 5433n Roland de Vaux, Lord (Christabel) 5032n Romeo (Romeo and Juliet) 5027n Romulus 5240f299n Rondeau, André “Les boules du granite” (Zeitschrift für Geomorphologie 1958) 4864n Rooke, Barbara Elizabeth (1917–78) see Coleridge, S.T. PROSE: The Friend Rose, Mr 5191 Rose, Hugh James (1795–1838) 5351n; Prolusio in curia Cantabridgiensi recitata…in Comitiis Maximis (1818) 5191n; The State of the Protestant Religion in Germany (1825) 5191n*; see also Coleridge, S.T. MSS: Marginalia Rose, William Stewart (1775–1843) 5191n; see also Ariosto, L. Orlando furioso; Index 2: Amadis de Gaula Ross, William see Cuvier, G. Comparative Anatomy Ross, Sir William David (1877–1971) Aristotle 5422n Rossini, Gioachino Antonio (1792–1868) 4927n Rudolph (Zapolya) 4990 Rudolphi, Karl Asmund (1771–1832) 5150n Ruggieri, Michele (d 1607) 5232f39v, 5232f39vn Ruinart, Thierry (1657–1709) ed Acta primorum martyrorum sincera et selecta 5300n Russell, Lady Elizabeth Anne (Rawdon) (fl 1817–30) 5313, 5313n Russell, Lord George William (1790–1846) 5313, 5313n Russell, Lord John, 1st earl (1792–1878) 4700, 4700n, 5134f95vn Russell, John, 6th duke of Bedford see Bedford, John Russell, 6th duke of Russell, Patrick (1727–1805) 4663n Russell, Lady Rachel (Wriothesley) Vaughan (1636–1723) Letters of Lady Rachel Russell 5166*, 5166n Ruthven, Alexander (c 1580–1600) 5029, 5029n Ruthven, John, 3rd earl of Gowrie see Gowrie, J.Ruthven, 3rd earl of

Name of persons

713

S Saadia ben Joseph (Said Al-Fayyumi) (892–942) 4796f48,49, 4796n Sachs, Hans (1494–1576) 4510n Sacy, Antoine Isaac Silvestre, baron de (1758–1838) “De versione samaritano-Arabica librorum Mosis” (Eichhorn Allgemeine Bibliothek der biblischen 4796f48, 4796ff48,48νn; “Notice du livre d’Enoch” (Magasin encyclopédique (1800) 5351ƒ39vn Sadler, J. see Robinson, H.C. Diary Sadler, Thomas (1822–91) Robinson, H.C. Diary St Albans, William Aubrey de Vere, 9th duke of (1801–49) 5358n St Clair, Gertrude (Ferrier Inheritance) 5285n St John, Henry, 1st viscount Boling- broke see Bolingbroke, Henry St John, 1st viscount Saint Pierre, Jacques Henri Bernardin de (1737–1814) A Voyage to the Island of Mauritius 4719f53n Sale, George (c 1697–1736) see Index 2: Koran Sales, Francis de see Francis of Sales, St SaJisbury, bp of see Burnet, G. Sallust (fl 363) Conceming the Gods and the Untverse 4899f44; tr A.D. Nock (1926) 4899n* Salmasius, Claudius (1588–1653) Defensio regia pro Carolo I 4610, 4610n Samosatene see Paul of Samosata Sampson see Samson Samson 5084, 5084n; Sampsonian 4604f41ν, 4604f41νn Samuel 4897, 4897n Samuel (Mar Samuel) (c 165–257) 4709n Sancho Panza (Don Quixote) 4931f96, 4931f96n Sancroft, William, abp of Canterbury (1617–93) 5009, 5009n Sandys, George (1578–1644) A Relation of a Journey begun An. Dom. 1610 4866n Sappho (b c 612 B.C.) 4995 Satan 4539, 4594f37v, 4594n, 4599n, 4611f45, 4832f59, 4998f14νn, 5069f21vn, 5076, 5186n, 5351f39ν, 5351f39n9vn; (Paradise Lost) 5288; see also Devil; Lucifer Saul 5039n; see also Paul, St, Apostle Saussure, Horace Benedict de (1740–99) 4647, 5247n; Voyage dans les Alpes (1779–96) 4647n Saussure, Nicolas Theodore de (1769–1845) 4566, 4566n, 4567, 4567n, 4573, 4573f5vn Say, Thomas (1787–1834) 4857f55vn Scamander 4995 Scapula, (ft 1580) Lexicon graeco-latinum 5136f734v, 5136n* Scarlett, James see Abinger, J.Scarlett, baron Scesciath, Rab (fl late 3rd cent) 4709, 4709n Scharf, George (1788–1860) 5147n Scheele, Wilhelm (1742–86) 5020, 5020n Scheffer, (1621–79) 5232f39ν; De natura et constitutione philosophiae italicae seu pythagoricae (1664) 5232f39νn

Name of persons

714

Schelling, Friedrich Wilhelm Joseph von (1775–1854) xx, 4540n, 4551f74v, 4646f6v, 4646f9vn, 4662f29ν, 4664, 4664n, 4671, 4671n, 4717n, 4766n, 4839f121v 4839f121n, 4855f54n, 4929f12vn, 4974n, 5081f39, 5081f39n, 5087n, 5108n, 5173n, 5191n, 5217f82n, 5262; Schellingians 4648f14, 4648n, 4776, 4776n, 5239n “Allgemeine Deduction des dyna-mischen Processes oder der Categorieen der Physik” (Zeitschrift für spek-ulativ Physik 1800) 4513n*, 4541f41n, 4775f82n, 4813n, 4814n, 4835n; Darlegung des wahren Verhält-nisses der Naturphilosophie zu der υerbesserte Fichte’schen Lehre (1806) 4731n; Denkmal der Schrift υon den göttlichen Dingen (1812) 4973n, 5293n*; Einleitung zu seinem Entwurfeines Systems der Naturphilosophie (1799) 4513n*, 4538n, 4555f49n*, 4639n*, 4662n*, 4677n*, 4775f83, 4775f81n; Erster Entwurfeines Systems der Naturphilosophie ie (1799) 4541f41n, 4550f72vn; “Ideen und Erfahrungen über thierischen Magnetismus” (Jahrbücher der Medicin als Wissenschaft 1807) 4908f68n; Ideen zu einer Philosophie der Natur (1803) 4554n; System des Transcendentalen Idealismus (1800) 5276f7v, 5276n*, 5280n, 5281n*, 5282, 5282n, 5283, 5283n*, 5285n, 5286*, 5286n*, 5288n; Über die Gottheiten υon Samothrace 4794f36n, 5262n; Die Weltalter 5262n; see also Coleridge, S.T. MSS: Marginalia; Index 2: Jahrbücher der Medicin als Wissenschaft Schelling, Karl Eberhard (fl 1806) 4594f56, 4594f36n Schiller, Johann Christoph Friedrich von (1759–1805) 5374f63n; Über Anmut und Würde 4731n; Wilhelm Tell 5371n*, 5375n* Schink, Johann Friedrich (1755–1835) see Lessing, G.E. Sämmtliche Schriften Schlegel, August Wilhelm von (1767–1845) 4860n, 5136n Schlegel, Karl Wilhelm Friedrich von (1772–1829) 4934; Geschichte der alten und neuen Litteratur (1815) 4637n*; Lectures on the History of Literature, ancient and modern tr J.G.Lockhart (1818) 4637n; Über die neuere Geschichte (1811) 4934n*; Über die Sprache und Weisheit der Indier (1808) 4832f61v, 4832f61vn Schleiermacher, Friedrich Daniel Ernst (1768–1834) 5312, 5322f28, 5377f43v; A Critical Essay on the Gospel of St Luke tr C.Thirlwall (1825) 5075f30n, 5320, 5320n*, 5323ff28,28v, 5323n, 5324n*, 5377f43vn; An Herrn Hofprediger D. Ammon über seine Prüfung der Harmischen Säze (1818) 5346, 5346n*; Predigten (1801–31) 5318, 5318n, 5383n; Ueber den sogenannten ersten Brief des Paulos an den Timotheos (1807) 5312n, 5347*, 5347n*, 5377f43vn; Über die Religion. Reden an die Gebildeten unter ihren Verächtern (1799) 5318, 5318n, 5415n; see also Coleridge, S.T. MSS: Marginalia Schmidt, Johann A. (Vienna fl 1806) 4594f36n Schoock, Martin (1614–69) Diluvium Noachi universale (1662) 5232f39vn Schrevelius, Cornelius (1608–64) Lexicon manuale graeco-latinum et latino-graecum 5136n Schubert, Gotthilf Heinrich von (1780–1860) 4551f74v, 4640f23; Allgemeine Naturgeschichte und Physiognomik der Natur (1826) 4640f23n, 5254n; Ansichten υon der Nachtseite der Naturwissenschaft (1808) 4551f74vn, 4781n, 4973n; see also Coleridge, S.T. MSS:

Name of persons

715

Marginalia Schuster, Karl Georg (fl 1804) “Beyträge zur Erläuterung des Neuen Testaments” (Eichhorn Allgemeine Bibliothek der biblischen Litteratur) 4626n* Schweigger, August Friedrich (1783–1821) 5217f82; Beobachtungen auf naturhistorischen Reisen…Untersuchungen über Corallen…Bemerkungen über den Bernstein (1819) 5217f82n Scorphur 4594f36v, 4594f36vn Scot, Michael (c 1175–c 1234) 4690, 4690n, 4642, 4642n, 5001n Scot, Reginald (c 1538–99) The Discovery of Witchcraft (1665) 4858, 4858n* Scott, H. “Some particulars concerning the Ornithorhynchus Paradoxus” (Philosophical Magazine 1823, Quarterly Journal of Science, Literature and the Arts 1824) 5121n Scott, John, 1st earl of Eldon see Eldon, J. Scott, 1st earl of Scott, Jonathan (1931–) Piranesi (1975) 5163n* Scott, Robert (1811–87) see Liddell, H.G. A Greek-English Lexicon Scott, Sir Walter, 1st bart (1771–1832) 4783f90v, 4783f90vn, 5037, 5257n; (Caledon) 5196, 5196n; Guy Mannering 4931f31n*; The Heart of Midlothian (1818) 4965n*; Ivanhoe 4805n; Kenilworth (1821) 4805, 4805n; Old Mortality 5038; St Ronan’s Well 5037n; Waverley Novels 4614n, 4805n; see also Macculloch, J. Highlands; Somers, J. Tracts Scotus, Joannes Duns see Duns Scotus, Joannes Scrimgeour, John (fl 1590–1620) 5024, 5024n Scylla 4646f9v, 5330 Seabright, Sir John see Sebright, Sir J.S. Sebright, Sir John Saunders, 7th bt (1767–1846) 4732, 4732n Sejanus, Lucius Aelius (d 31 A.D.) 4832f60vn Selby-Bigge, Sir Lewis Amherst (1860–1951) see Hume, D. Treatise of Human Nature Semele 4895, 4895n Semler, Johann Salomo (1725–91) 5322f28, 5334f32n, 5334n Seneca, Lucius Annaeus (c 4 B.C.–A.D. 65) 4786f125, 4853, 4853f51n, 4932n; Epistolae morales ad Lucilium 5072, 5089*; tr R.M.Gummere (1917–25) 5072n*, 5089n*; Consolatio ad Polybium 4832f60n; attrib author Epistles to Paul 5072, 5072n Sennert, Daniel (1572–1637) Opera (1666) Medicina practica 5363n; see also Coleridge, S.T. MSS: Marginalia Sereim 5105n Servilius, Publius (fl 495 B.C.) 4960, 4960n Seth [4548] Severus, Roman emperor see Alexander Severus Sextus Empiricus (fl c 200) Adversus mathematicos 4812n; Outline Sketches of Pyrrhonism 4527*, 4527n; tr R.G.Bury (1923) 4527n* Seymour, Edward, 1st earl of Hertford and duke of Somerset see Somerset, E.Seymour, 1st earl of Hertford and duke of Shaftesbury, Anthony Ashley Cooper, 1st earl of (1621–83) 5262n

Name of persons

716

Shakespeare, William (1564–1616) 4509n, 4645n, 4771f47n, 4975n, 5027n, 5046, 5046n, 5136f133, 5157n, 5198n, 5240f29v, 5354f41 Coriolanus 4832f60, 4832f60n, 4839f121n; Cymbeline 4839f121; Hamlet 4605f44*, 4714, 4714n, 4748f57n, 4766*, 4766n*, 5086n; II Henry Iv 5069f23v*, 5069f23v*, 5354n; Henry V 5278, 5278n*; Julius Caesar 5115f109v, 5115f109vn*; King Lear 4630; Macbeth 4780n, 5032n, 5372f7v, 5372f7vn; Merry Wives of Windsor 5354n; A Midsummer Night’s Dream 4646f8, 4646f8n*, 4804, 4804n*, 4838n*, 4929f31v*, 4929f31vn, 5115f110*, 5115f110n*, 5329n; Titus Andronicus 5372f7v; (1623) 5372f7vn, (1687) 5372f7vn*; Troilus and Cressida 4839f121, 4839f121n Attributed works: The London Prodigal 5372f7v, 5372f7vn; The Yorkshire Tragedy 5372f7v, 5372f7vn; see also Coleridge, S.T. PROSE: Shakespearean Criticism; MSS: Marginalia Shallow (II Henry IV) 5354n Shallow (Merry Wives of Windsor) 5158, 5354f41v, 5354n Sharp, Richard (1759–1835) 5080n Sharpe, Charles Kirkpatrick (c 1781–1851) see Kirkton, J. Secret and True History Shaw, George (1751–1813) see Index 2: Philosophical Transactions of the Royal Society (Abridgement) Shaw, Peter (1694–1763) see Boerhaave, H. A New Method of Chemistry Sheba, Queen of 5443 Shedd, William Greenough Thayer (1820–94) see Coleridge, S.T. THE COMPLETE WORKS Sheffield, John Baker Holroyd, 1st earl of (1735–1821) 4768n Shelburne, William Petty, 1st Marquis of Lansdowne and 2nd earl of Shelburne (1737–1805) 4768, 4768n Sheldon, Gilbert, abp of Canterbury (1593–1677) 5015, 5015n Shem 4548, 4548f81vn, 4668, 4668n, [4697], [4697n], 4839f121, 4839f121n, 4856, 4856n, 5231n Sheppard, Revett (1778–1830) 4883f35v, 4890f39n Sherlock, William (c 1641–1707) 5377f49; A Practical Discourse concerning Death (1689) 5377f4911; A Vindication of the Doctrine of the Holy and Everblessed Trinity (1690) 4739*, 4739n; see also Coleridge, S.T. MSS: Marginalia Shiel, Mr (fl 1825) 5234n Shine, Hill (1901–) The Quarterly Review under Gifford 4935n Sidmouth, Henry Addington, 1st viscount (1757–1844) xx, 4684, 4684n, 4706, 4706n, 4720, 4720n, 4723n, 4732n, 4749n, 4772, 4772n, 4803n Sidney, Algernon (1622–83) 5060n; Discourses Concerning Goυernment 5376, 5376n Sidney, Sir Philip (1554–86) The Countesse Pembrokes Arcadia 4810, 4810n, 5146n*; (1662) 4810n*; see also Lamb, C. “Defence of the Sonnets of Sir Philip Sidney”

Name of persons

717

Sigurd, earl of Orkney (fl late 10th cent) 4780, 4780n Simeon ben Gamaliel (d c 170) 4709n Simon Magus (fl 1st cent A.D.) 5069f23v, 5069f23*n Simonde de Sismondi, Jean Charles Leonard (1773–1842) De la littérature du Midi de l’Europe (1813) 4860n Simonides of Ceos (c 556–468 B.C.) 5163n Simple (Merry Wives of Windsor) 5158, 5354f41v, 5354n Simplicius of Cilicia (d 549) On Aristotle’s Physics 4525*, 4525n* Simpson, Patrick (d 1618) 5016, 5016n Simpson, Thomas (1710–61) The Doctrine and Applications of Fluxions (1750) 4797f50n*; A New Treatise of Fluxions (1737) 4797f50n Sinclair, Sir John (1754–1835) 4684, 4684n Sirén, Osvald (1879–1959) Don Lorenzo Monaco (1905) 4832f62n Sisera 4933n Sismondi see Simonde de Sismondi Skelton, Jonathan 4792, 4792n Skelton, Philip (1707–87) The Complete Works…with Burdy’s Life of the Author (1824) 4643n, 5082n, 5214, 5214n: “Some Reflections on the Subject of Predestination” 5271f6, 5271n*; see also Coleridge, S.T. MSS: Marginalia Skinner, George (fl 1818–42) 5123f106vn Slender (Merry Wives of Windsor) 5158, 5354f41v, 5354n Smalbraak, Jan Trophoblastic Growths (1957) 5363n Smeathman, Henry (fl 1750–87) 5059f57, 5059n Smeaton see Smeathman, H. Smith, Adam (1723–90) 5134f95n, 5360f43n Smith, Gamaliel (pseud) see Bentham, J. Smith, Sir James Edward (1759–1828) “Some Observations on the Irritability of Vegetables” (Philosophical Transactions of the Royal Society London 1788) 5291n Smith, John (1618–52) 5241f31n; Select Discourses (1660) 4623n, 5339f35v, 5339n*; see also Coleridge, S.T. MSS: Marginalia Smith, John, Capt (Mather) 5024 Smith, Peter J. (fl 1976) 4781n Smith, Sir Thomas (1512–77) 4954, 4954n; see also Strype, J. Life of the Learned Sir Thomas Smith Snipe, Jack see Jack Snipe Snow, Bernard Geary (1779–1841) 5166n Snyder, Alice Dorothea (1887–1950) Coleridge on Logic and Learning (1929) 4771f47n, 5386n* Soane, George (1790–1860) see Fouqué, F.H.K. de la Motte Undine Sobek 5030n Socinus, Faustus (Fausto Paolo Sozzini 1539–1604) 4671n; Socinian(s) 4618f17, 4687, 4687n, 4706, 4750, 4797f49, 4797f49n, 4836, 5071n, 5140n, 5213, 5213n, 5215f24, 5215f24n, 5228f90, 5240f29, 5243f32n, 5267, 5267n, 5351f39v, 5351f39vn; Socinianism 4618f17, 4618f17n, 4620, 4797f49, 4836, 4924n, 5000f17v, 5140n, 5213, 5213n Socrates (469–399 B.C.) 4746, 4746n, 4764, 4764f41vn, 4779, 4786f125, 4815n, 4832f61, 4908f68v, 4985f91v, 4998f15*, 5020n, 5059f58, 5123f107v, 5123f107vn, 5318, 5318n; pre-Socratic 5080n, 5121n; see also Plutarch De genio Socratis Solger, Carl Wilhelm Ferdinand (1780–1819) 5377f43v;

Name of persons

718

Erwin 5377f43vn; Philosophische Gespräche 5377f43vn; see also Coleridge, S.T. MSS: Marginalia Solomon, king of Israel (c 971–c 931 B.C.) 4872n, 4913, 4913n, 4995, 4995n, 5337, 5433, 5443 Solon (c 639–c 559 B.C.) 4637, 4637n, 4897n, 5393n Somerled, lord of the Isles (d 1159) 4586, 4586n Somers, John, baron (1651–1716) A Collection of Scarce and Valuable Tracts…particularly that of the late Lord Somers ed Sir W.Scott (1809–15) 4838n Somerset, Edward Seymour, 1st earl of Hertford and duke of (c 1500–1552) 5004n Somerset, Frances Howard, Countess of (fl 1609–22) 5014n Somerset, Robert Carr, earl of (c 1590–1645) 5014n Somerville, Henry see Index 2: Henry Somerville Sophocles (496–406 B.C.) 5136f135, 5254f155; Philoctetes 4831f58n Sorbière, Samuel (1615–70) 5123f106, 5123n Sotheby, William (1757–1833) 4832f62n South, James (1785–1867) 5156n Southey, Charles Cuthbert (1819–88) see Southey, R. Life and Correspondence Southey, Margaret (d 1803) 5360f42v, 5360n

SOUTHEY, ROBERT (1774–1843) (Headings: Personal references, Collections and Selections; Poems and Plays; Prose; contributions to Periodicals; Letters) PERSONAL REFERENCES: Attack on C in QR 5010n; Australis 4711n, 5196, 5196n; beetles dipped in oil, experiment 4813, 4813n; his conservatism xx; death of Southey’s Margaret 5360f42*n; J.H.Green and 4712n; as historian 5054, 5054n, 5057n; Hussee 4787, 4787n, 5042, 5057, 5057n, 5238n; letters from C to 4549n, 4676n, 4751n, 5207n; man of genius 5037; moralist-historian 5057n; on pious prayer 5420, 5420n, 5467, 5467n; political caricature in Peacock’s Melincourt 4984f87n; reviewer 4655n, 4860n, 5009n, 5257n; setting an example 5268, 5268n; Southeisms 5402f84v; Southeyans 5026n; Spanish literature, knowledge of 4860n; Henry Taylor and 5149n; word coinage 5360f43n

COLLECTIONS AND SELECTIONS:

Name of persons

719

The Annual Anthology ed R.Southey (1799–1800) 4946n, 5428 Omniana (1812) 4832f59v, 4832f59vn*, 4910f71vn See also Coleridge, S.T. PROSE: Omniana

POEMS AND PLAYS: Curse of Kehama 5351f39v, 5351f39vn Joan of Arc 4515n, 4518ff96, 95vn*, 5042n Vision of Judgement, A 4712n, 5037n Vision of the Maid of Orleans 5042n

PROSE: Book of the Church 5042n*, 5037n, 5054n, 5252n, 5362n, 5366n Life of Wesley, The (1820) 4671n, 4710n, 4712, 4712n, 4909f71vn, 5023, 5023n*, 5240f26v, 5240n*, 5241f30v, 5241f30vn*, 5242n, 5243f32, 5243f32n*, 5244n; (1846) 5240f26n; (1925) 5056n, 5240f26n, 5341f132vn “The Progress of Infidelity” (QR 1823) 4948n, 4985n

CONTRIBUTIONS TO PERIODICALS: Quarterly Review 4845n, 4860n, 4948n, 4985, 4985n*

LETTERS: Life and Correspondence ed C.C.Southey (1849–50) 4537n; New Letters of Robert Southey ed K.Curry (1965) 4638n, 4694n* See also Chatterton, T. The Works; Coleridge, S.T. MSS: The Flight and Return of Mohammed; Marginalia; PROJECTED WORKS: The Flight and Return of Mohammed; Cottle, J. Reminiscences

*** Spagnoletto see Ribera, J. Spallanzani, Lazzaro (1729–99) 4620; Tracts on the Nature of Animals and Vegetables tr J.G.Dalyell (1799) 4620n Sparks, Rev Jared (1789–1866) see Channing, W.E. A Sermon Delivered Spedding, James (1808–81) see Bacon, Sir F., viscount St Albans The Works Spence, William (1783–1860) “On an Insect…injurious to Fruit-Trees” (Philosophical Magazine 1822) 4917, 4917n*; see also Kirby, W. An Introduction to Entomology Spencer, George John, 2nd earl (1758–1834) 4994, 4994n

Name of persons

720

Spencer, Georgiana, countess (d 1814) 5186, 5186n Spencer, John (1630–93) De legibus Hebraeorum ritualibus 4839f123v, 4839n Spenser, Edmund (c 1552–99) 4714, 4780n, 4804, 5192, 5192f82vn; The Faerie Queene 5198*, 5198n*; The Ruins of Time 4644f28n* Speusippus (c 380–339 B.C.) 5075, 5075n, 5240f29, 5240f29n Spinoza, Benedictus de (Baruch Spinoza 1632–77) 4671, 4671n, 4677f45n, 4728, 5050, 5141, 5141n, 5339f35v, 5339n; Spinosism 4538f166vn, 4618f17, 4662f29, 4662f29n, 4737, 4737n, 5007, 5262, 5262n; Spinozist 5133f101; Spinozistic 4545n Opera quae supersunt omnia ed H.E.G.Paulus (1802–3) 5334n; Ethics 4728n; Ethics and De intellectus emendatione ed and tr A.Boyle 5050n*; Renati Des Cartes principiorum philosophiae pars et II, more geometrico demonstratae (1663) 5123f107v, 5123n; Tractatus theologicopoliticus 4915n, 5334f32, 5334n See also Coleridge, S.T. MSS: Marginalia; “Thoughts on Spinoza”; Jacobi, F.H. Über die Lehre des Spinoza Spix, Johann Baptist von (1781–1826) 5217f82; Reise in Brasilien J.B.von Spix and G.F.P.von Martius 5217f82n Spottiswood, John, abp of St Andrews (1565–1637) 5035n; The History of the Church and State of Scotland (1677) 4991n Sprengel, Christian Conrad (1750–1816) 4879, 4879n Spurzheim, Johann Gaspar (1776–1832) 4645n, 5291n; The Physiognomical System of Doctors Gall and Spurzheim (1815) 4541f40vn, 4763f41, 4763f41n, 5194, 5194n Stagyrite see Aristotle Stahl, George Ernest (1660–1734) 5079, 5079n, 5341f132, 5341f132n Stanley, Thomas (1625–78) The History of Philosophy 4525n; (1701) 4633f49vn*, 4829n*, 5334f33n, 5351f40n, 5373n* Statius, Publius Papinius (c 45–c 96) The Thebaid 4775f82n Staunton, Sir George Leonard (1737–1801) 4882 Steele, Sir Richard (1672–1729) see Index 2: Spectator, The, Addison, Steele and others Steele, Susan (fl 1825–32) 5453n; see also Coleridge, S.T. POEMS: To Susan Steele Steen, Jan (c 1626–79) 5349, 5349n Steevens, George (1736–1800) 5372f7vn Steffens, Heinrich (1773–1845) xx, 4558n, 4562n, 4577n, 4583n, 4637, 4637n, 4646, 4647, 4648n, 4695n, 4724n, 4753, 4766n, 4855f54n, 4866n, 4934, 5092n, 5141n, 5173n, 5239n, 5357n; Beyträge zur innern Naturgeschichte der Erde (1801) 4536n, 4541n, 4550f73v, 4550ff73v, 77vn, 4551f74vn, 4554n, 4555f50n, 4560n*, 4561n, 4565n, 4568n, 4570n, 4579n, 4628n*, 4640f23vn, 4645, 4661n, 4662n, 4696n, 4719, 4719n, 4753n*, 4776, 4776n, 4811n*, 4813n, 4814n*, 4929f29n, 4942n, 5090n, 5155, 5155n*, 5217f82n, 5236n; Caricaturen des Heiligsten (1819) 4922, 4922n*, 4940, 4940n*, 4941n, 4942n, 4943n, 4951n*, 4984f88*, 4984f88n*; Die gegenwärtige Zeit (1817) 4934n*;

Name of persons

721

Geognostisch-geologische Aufsätze (1810) 4550f73vn, 4551f74v, 4551f74vn*, 4555f50n, 4564f57vn, 4565n, 4640f22v, 4640n*, 4647n, 5090n; Grundzüge der philosophischen Naturwissenschaft (1806) 4513n, 4536n, 4551n*, 4555ff49, 50n*, 4570n, 4579n*, 4628n, 4639n, 4647n, 4652, 4652n*, 4659n, 4661n, 4662, 4662n*, 4714n*, 4775, 4775n*, 4776n*, 4778, 4778n*, 4811n, 4929ff28v–30vn*, 5144f25n, 5249f35n; see also Coleridge, S.T. MSS: Marginalia Stephanus, Henricus see Estienne, H. Stephen, Sir James (1789–1859) 5149n Stephens, Henry see Estienne, H. Sterne, Laurence (1713–68) 5334f33v, 5334f33vn; A Sentimental Journey ed G.Stout (1967) 5336n* Stewart, Alexander (fl 1819) see Ossian Poems Stewart, Dugald (1753–1828) 5294f20, 5294n, 5360f43n Stewart, Robert, 1st viscount Castlereagh see Castlereagh, R.Stewart, 1st viscount Stillingfleet, Edward, bp of Worcester (1635–99) 4621; Origines sacrae 4621n Stobaeus, Joannes (fl 5th cent) 5110f112vn Stoddart, Sir John (1773–1856) 4986n Stott, Eley (d 1821) 4506n, 4624, 4624n Strabo (c 63 B.C.–c A.D. 19) 4646f9vn, 4832f61, 4832f61n Strafford, Thomas Wentworth, 1st earl of (1593–1641) 4995, 4995n Strephon (Arcadia) 5146n Strype, John (1643–1737) The History of the Life and Acts of Edmund Grindal (1710) 4966, 4966n; The Life of the Learned Sir John Cheke 4954f105; (1821) 4954n*; The Life of the Learned Sir Thomas Smith 4954*; (1698) 4954n; (1820) 4954n*, 4965*, 4965n; Memorials of… Thomas Cranmer (1694) 5160n, 5161, 5161n*; see also Coleridge, S.T. MSS: Marginalia Stuart, Daniel (1766–1846) 4747, 4747n, 5459n Stuart (dynasty) 4720n, 5021n, 5035n, 5085, 5095, 5095n, 5160, 5160n, 5374f65v, 5398f77v Stuart-Wortley-Mackenzie, James Archibald, 1st baron Wharncliffe (1778–1845) see Wharncliffe, StuartWortley-Mackenzie, J.Archibald Stutfield, Mr 5229 Stutfield, Charles (fl 1799–1821) 5229n

Stutfield, Charles Bradshaw (fl 1822–53) 5229n Suedomontanus see Swedenborg, E. Suidas (2nd half of 10th cent) 4832f60, 4832ff60, 61n Sulzer, Johann Georg (1720–79) 5432n Sumner, Charles Richard (1790–1874) see Milton, J. De Doctrina Christiana; A Treatise of Christian Doctrine Sunderland, Countess of 5014, 5014n Sunderland, Earl of 5014, 5014n Surenhuys, Willem (1666–1729) 5002, 5002n; see also Index 2: Mishnah Susannah 5287f14, 5287f14n Swan, John (fl c 1635) Speculum Mundi (1670) 4969*, 4969n*, 4970, 4970n*, 4971*, 4971n*, 4972*, 4972n*; see Sydenham, T., The Entire Works

Name of persons

722

Swedenborg, Emanuel (1688–1772) 4617, 4671, 4689, 4690, 4690n, 4692f21vn, 4705, 4799, 4908f68, 4908f68n, 4931f100vn, 5262, 5297f22, 5372f7, 5442n; Swedenborgian 5166n; The Apocalypse Explained 4799n; An Appendix to the Treatise on the White Horse tr C.A.Tulk (1824) 5102, 5102n; De coelo et ejus mirabilibus et de inferno, ex auditis et υisis (1758) 4617n, 4689n, 4705n*, 4711n, 4820*, 4820n, 5360f42v*, 5360f42vn, 5380, 5380n; tr J.R.Rendell, I.Tansley and J.S.Bogg (1937) 5360f42vn*; De equo albo de quo in apocalypsi cap XIX et dein de υerbo et ejus sensu spirituali seu interno ex arcanis coelestibus (1758) 4798*, 4798n*, 4799n*, 5098n; The Doctrine of the Holy Scripture 4799n; Heaven and its Wonders, and Hell tr F.Bayley ed J.H.Spalding 4820n*; tr J.R.Rendell 4545n*; Oeconomia regni animalis (1740) 4518f96n, 5144f25n, 5262n; Prodromus philosophiae ratiocinantis de infinito (1734) 4812*, 4812n; Prodromus; Outlines of a Philosophical Argument on the Infinite tr J.J.G.Wilkinson (1847) 4812n*; True Christian Religion (1819) tr J.Clowes 4671n*, 4689n*, 5297n, 5372f7n; see also Coleridge, S.T. MSS: Marginalia Swift, Jonathan (1667–1745) 5115f110, 5181n Works (1752–72): Sermons on Several Subjects 4727n SINGLE WORKS: Gulliver's Travels 4646f7n; A Meditation upon a Broomstick (1710) 4824, 4824n; A Modest Proposal (1729) 4821, 4821n; Sermon Upon Sleeping in Church 4727*, 4727n; A Tale of a Tub 5041*, 5403n; (1704) 5041n* Swill 4594f38, 4594n Sydenham, Thomas (1624–89) Opera universa (1726) 4595, 4595n: Epistolae responsoriae 5201, 5201n*; The Entire Works tr John Swan (1749) 5201n* Synesius (c 370–414) Hymns 4929f32vn Sze, Mai-mai The Tao of Painting 5294n* T Tacitus, Publius Cornelius (c 55–c 120) 4594f38n, 4676, 4676n, 5115f110, 5204, 5204n, 5331n, 5460, 5460n; Histories 5318n* Talorc, king of Picts (d 480) 4780 Tar, Jack see Jack Tar Tarmoendas, 4690n; see also Zarmocenidas Tartini, Giuseppe (1692–1770) 4522; Principles and Power of Harmony 4522n Tasso, Torquato (1544–95) Jerusalem Delivered 4927n Tatian (fl c 160) Diatessaron 5172n Tauler, Johann (c 1300–61) 5374f18v, 5374f18vn Taylor, Henry (1800–86) 5149;

Name of persons

723

Correspondence ed E.Dowden (1888) 5149n*, 5365n*; Philip van Artevelde (1834) 5149n Taylor, Jeremy, bp of Down (1613–67) 4786f125, 5065, 5377f49, 5436f25 The Whole Works ed R.Heber (1883): “A Funeral Sermon of the Lady Frances Countess of Carbery” 5377f49n Polemicall Discourses (1674) 4786f125n, 4909f71vn, 5063n*, 5078f36n*, 5126n*, 5140, 5140n, 5161n: Dissuasive from Popery 5362*, 5362n*: Unum necessarium 5362, 5362n, 5370f2v, 5370n* SINGLE WORKS: A Collection of Offices, or Forms of Prayer (1690) 4750f51n, 5360f43*, 5360f43n*; The Rule and Exercises of Holy Living (1710) 4741*, 4741n*; Unum necessarium 5065n See also Coleridge, S.T. MSS: Marginalia Taylor, Thomas (b 1669) see Basnage, J. History of the Jews Taylor, Thomas (1758–1835) see Iam-blichus Life of Pythagoras; On the Mysteries; Orpheus Mystical Hymns; Porphyry Select Works; Proclus The Philosophical and Mathematical Commentaries; The Six Books of Proclus Taylor, William (1765–1836) 5086n, 5334f32vn Tell, Wilhelm 5371, 5371n, 5375, 5375n; see also Schiller, J.C.F.von Wilhelm Tell Tennant, Smithson (1761–1815) 4560n Tennemann, Wilhelm Gottlieb (1761–1819) Geschichte der Philosophie (1798–1819) 4518ff96– 95vn, 4522, 4522n*, 4523n, 4525n*, 4527n, 4536n, 4625n, 4633f49vn, 4709n, 4779n, 4797f50n, 4812n, 4831f58vn*, 4833n, 4842n, 4886n, 4912n, 4939*, 4939n, 5006n*, 5007n*, 5061*, 5061n*, 5062*, 5062n*, 5072n*, 5075f29v, 5079n*, 5081n*, 5087n*, 5088*, 5088n*, 5121, 5121n, 5130, 5130n, 5132*, 5132n*, 5133f101*, 5133n*, 5139*, 5139n, 5294n, 5406f94n; see also Coleridge, S.T. MSS: Marginalia Terence (Publius Terentius Afer c 195–159 B. c.) Heautontimorumenos 4605f43n* Teresa, St (1515–82) 4915n, 5374f18vn Tertullian (Quintus Septimus Florens Tertullianus c 160–c 220) 4611f45ν, 4611f45vn, 4619, 4619n, 4621, 4621n, 4871n, 4908f68, 4911n, 5060, 5060n, 5075, 5075n, 5126f105, 5126n, 5159, 5228n, 5352n; Adversus Marcionem 5159n; Apology 4839f121νn; De anima 4908f68n*, 5072n; De carne Christi 4626n*, 4626n; Writings of Q.S.F. Tertullian tr P.Holmes 4626n*; see also Joannis, J.B. de “Observations” Lessing, G.E. Sämmtliche Schriften Thales of Miletus (640–546 B.C.) 4521f90v, 4521f90vn, 4637, 4637n Thamyris 4507, 4507n Thaulon 4856n Thelwall, John (1764–1834) 5113n Themis 5441, 544 1n Thénard, Louis Jacques, baron (1777–1857) 4561n, 4579, 4579n, 4580f71, 4580f71n, 4587f91v, 4587f92, 4645n, 4784f127vn Theobald, Lewis (1688–1744) 5372f7vn

Name of persons

724

Theocritus (c 310–250 B.C.) 5136f135, 5254f155; Idylls 4770n*, 4983n Theodore (De Wette) 5371, 5371n Theodoret, bp of Cyrrhus (c 390–c 458) 5347, 5347n, 5081f39n Theodotion (1st half of 2nd cent A.D.) 4869, 4869n Theognis (fl c 540 B.C.) 4603n Theon of Alexandria (2nd cent A.D.) 4832f60, 4832f60n Theophilus, St, bp of Antioch (fl c 180) 5324n Theopompus (c 378–c 303 B.C.) 4839f123, 4839f123n Therry, Sir Roger (1800–74) see Canning, G. Speeches Theseus (A Midsummer Night’s Dream) 4929f31v, 4929f31vn1vn Thetis 4644f28 Theuth 4625n; see also Thoth Thirlwall, Connop, bp of St David’s (1797–1875) see Schleiermacher, F.D.E. A Critical Essay Thomas, George Brinton, Jr Calculus and Analytic Geometry (1968) 4633f49vn Thomas à Becket, St, abp of Canterbury (c 1118–70) 5062 Thomas Aquinas, St (c 1225–74) 4619n, 5006n, 5133f98vn, 5422n; Summa theologiae 5241f30n, 5321*, 5321n*; tr C.Velecky ed T.Gilby (1964) 5321n* Thompson, Sir D’Arcy Wentworth (1860–1948) 4535n Thomson, Thomas (1773–1852) xx, 4541n, 4570, 4645, 4645n, 4929f31v, 5342n; A System of Chemistry (1807) 4573n, 4574n, 4855n, 4873, 4873n*; see also Coleridge, S.T. MSS: Marginalia; Index 2: Annals of Philosophy Thor 4586, 4586n Thorfinn, earl of Caithness (fl c 1034) 4780, 4780n Thorndike, Lynn (1882–1965) A History of Magic and Experimental Science (1923–58) 4690n Thoth 5351f40n; see also Theuth, Hermes Trismegistus Throckmorton, Sir Nicholas (1515–71) 4954f106 Thucydides (before 454–c 399 B.C.) 5254f155, 5298f22 Thurlow, Edward Hovell-Thurlow, 2nd baron (1781–1829) Poems on several occasions (1813) 4669*, 4669n Tiberius, Roman emperor (42 B.C.–A.D. 37) 4827, 4827n, 4832f60v, 4832f60vn Tieck, Johann Ludwig (1773–1853) 4929f30n Tiedemann, Friedrich (1781–1861) Anatomie und Bildungsgeschichte des Gehirns 5187, 5187n; Physiologie des Menschen (1830) 5187n; Zoologie 4868n*, 5187n Tilloch, Alexander (1759–1825) 4587f91, 4587f91n; see also Index 2: The Philosophical Magazine Timaeus of Tauromenium (c 356–c 260 B.C.) 4995, 4995n Timon of Phlius (c 320–c 230 B.C.) 4527n Timothy 5312, 5312n, 5372f7n Titian (Tiziano Vecellio 1477–1576) 5447, 5447n Titius, Johann Daniel (1729–96) 4640; Lehrbegriff der Naturgeschichte zum ersten Unterrichte 4640f23n Titus, Roman emperor (c 40–81) 5312, 5322f28n, 5331f31 Tom (name) 4625, 4835, 5216

Name of persons

725

Tomkins see Tomline, Sir G.P. Tomline, Sir George Pretyman, 5th bart (1750–1827) 5240f26v, 5241f30v; A Charge Delivered to the Clergy of the Diocese of Lincoln (1794) 5240f26vn; Elements of Christian Theology (1799) 5241f30vn Tommy (name) 4601, 4601n Tooke, Andrew (1673–1732) The Pantheon 4618f17v, 4618n, 5236n; (1771) 4618f17vn* Tooke, John Horne (1736–1812) The Diversions of Purley (1805) 4754n Torrentius, Laevinus, bp of Antwerp (1525–95) see Goropius, J. Opera Toulmin, Joshua (1740–1815) 4793, 4793n Travis, George, archdeacon of Chester (1741–97) see Porson, R. Letters to Mr Archdeacon Travis Trebius (Pliny) 4972f114v Trembley, A braham (1710–84) 4813f54, 4813n Trenchard, John (1662–1723) Cato’s Letters J.Trenchard and T.Gordon 5000, 5000n Trevelyan, George Macaulay (1876–1962) History of England 4803n* Treviranus, Gottfried Reinhold (1776–1837) 4695n; Biologie, oder Philosophie der lebenden Natur (1802–22) 4859n, 4896n, 5341f132, 5341n* Treviranus, Ludolph Christian (1779–1864) 5341n Trigault, Nicholas (1577–1628) Dechristiana expeditione apud Sinas (1615) 5232f39v, 5232f39vn Trimmer, Sarah (Kirby) (1741–1810) 5328n; Sacred History 4933, 4933n* Triptolemus 4856, 4856n Trismegistus see Hermes Trismegistus Trophonius 4931f99ν, 4931f99vn Trueheart, Mr (Pilgrim’s Progress) 5372f7, 5372f7n Trypho (fl c 150) see Justin, Martyr Dialogue Tulk, Charles Augustus (1786–1849) 4555f49n, 4639n, 4646f9vn, 4673, 4759n, 4799, 4799n, 4821, 4821n, 4929f30n, 5105n, 5106n, 5144f24vn, 5166n, 5263n, 5389n, 5450n; The Science of Correspondency and other spiritual Doctrines of Holy Scripture ed C.Pooley (1889) 5102n; see also Swedenborg, E. An Appendix to the Treatise on the White Horse Tulk, Susannah (Hart) Mrs Charles Augustus Tulk (d 1824) 5166, 5166n Tully see Cicero, Marcus Tullius Turner, G & R. (stationers) 4623n Turner, Sir James (1615−c 1686) 5040 Turner, W. (stationer) N. 60 Gen Turpin, abp of Rheims (dc 800) 5075; attrib author Vita Caroli Magni 5075f29vn Turton, William (1762–1835) see Linnaeus, C. Systema naturae Tyson, Edward (1650–1708) Orangoutang, sive Homo Sylvestris (1699) 5254n Tzetzes, Joannes (12th cent) 4832f61n U Ulfilas, bp (311–81) 4934n Ultima 5010, 5010n, 5011, 5011n Ulysses see Odysseus Urania (Paradise Lost) 5288n; see also Venus Urania Ure, Andrew (1778–1857) 5357, 5357n Uxbridge, Henry William Paget, 2nd earl of see Anglesey, H.W.Paget, 2nd earl of Uxbridge, 1st marquis of Anglesey

Name of persons

726

V Valckenaer, Ludwig Kaspar (1715–85) Diatribe de Aristobulo Judaeo (1806) 5207n; see also Coleridge, S.T. MSS: Marginalia Valli, Eusebio (1755–1816) 4639n Vallon, Annette (c 1766–1841) 4848n Valpy, Abraham John (1787–1854) see Estienne, H. Thesaurus graecae linguae Van Schwinden (Eschenmayer) 4640f23, 4640f23vn Varro, Marcus Terentius (116–27 B.C.) 4603n, 4839ƒ121νn, 4901*, 4901n*, 5205n; Antiquitates rerum divinarum ethumanarum 5232f39, 5232n Vauquelin, Louis Nicolas (1763–1829) 4560n, 4864n, 5266n Velecky, Caslaus see Thomas Aquinas, St Summa Theologiae Venice, Duke of (Marston) 5349n Venus 4686, 4686n, 4775f82n, 4783f89v, 4783f89vn, 4832f61v, 4832f61vn, 5447 Venus Urania 5374f62, 5374f62n Verbodignus see Wordsworth, W. PERSONAL REFERENCES Verdi, Giusseppe (1813–1901) 4927n Verulam see Bacon, F., viscount St Albans Vespasian, roman emperor (9–79) 5069f25n, 5331ff31–31v, 5331n Vesta 4868n, 4910f72, 4910f72n, 5090f82vn Vico, Giovanni Battista (1668–1744) xxii, 4941n, 5209n, 5219, 5231; Principj di, Scienza Nuoυa (1816) 4766n, 5204*, 5204n, 5205n, 5206n, 5207*, 5207n*, 5208n*, 5211n, 5219n*, 5231n, 5232, 5232n*: Vita 5204*, 5204n; The Autobiography of Giambattista Vico tr M.H.Fisch and T.G.Bergin (1944) 5204n*; The New Science tr T.G.Bergin and M.H.Fisch (1948) 5204n*, 5205n*, 5206n*, 5207n*, 5208n*, 5211n*, 5231n*, 5232n*, 5233n*; see also Berlin, I. Vico and Herder; Croce, B. Bibliografia Vichiana; Fisch, M.H. “The Coleridges, Dr Prati, and Vico” Victoria, queen of Great Britain and Ireland (1819–1901) 5313n Villiers, George, 1st duke of Buckingham see Buckingham, G.Villiers, 1st duke of Vince, Samuel (1749–1821) A Complete System of Astronomy 5422n Vincent, William (1739–1815) The Greek Verb Analyzed (1795) 5232n; see also Coleridge, S.T. MSS: Marginalia Virgil (Publius Virgilius Maro 70–19 B.C.) 4594f36, 4831f58, 4831f58n, 5430n; Aeneid 4618f17v*, 4618f17vn*, 5202f16n; Georgics 4650*, 4650n*, 5294f20vn* Viridis see Green, J.H. Vishnu 4794f35n, 4832f61v, 4832f61vn Volney, Constantin François de Chasseboeuf, comte de (1757–1820) 4914; Les Ruines 4914n, 4916*, 4916n* Volta, Alessandro (1745–1827) Voltaic 4512n, 4577n; see also Zamboni, G. New Voltaic Pile Voltaire, François Marie Arouet de (1794–1778) 4914; Dictionnaire philosophique 4914n, 5000, 5000n; Tancrède 4927n Von Einem, Mr 4726, 4726n Voss, Johann Heinrich (1751–1826) see Homer Werke

Name of persons

727

Vossius, Gerhard Johann (1577–1649) 4839f122, 4839f122n W Wade, Josiah (1761–1842) 4590, 4590n, 5328n Wade, Launcelot (c 1796–c 1830) 4740, 4740n, 4750ff49v, 51, 4750n, 5328n, 5436n Wait, Daniel Guildford (1789–1850) see Hug, J.L. New Testament Wake, William, abp of Canterbury (1657–1737) 5351; The Genuine Epistles of the Apostolic Fathers 5351n, 5352n Walker, Anne 4797f50vn Wall, William (1647–1728) The History of Infant Baptism (1705) 4750f51n; see also Coleridge, S.T. MSS: Marginalia Waller, John A Treatise on the Incubus or Nightmare (1816) 4514n Walter (De Wette) 5371, 5371n Walton, Izaak (1593–1683) 5327; The Life of George Herbert 5327n* Warburton, William, bp of Gloucester (1698–1779) 5081, 5081f39n Works (1765): The Divine Legation of Moses 4708n, 5377f49n SINGLE WORKS: The Alliance between Church and State 5277, 5277n; The Divine Legation of Moses 4708, 4708n, 4931f94n Waring, Edward (1734–98) 5123f106v; An Essay on the Principles of Human Knowledge 5123n* Warnaghen, Col (fl c 1819) 4587f91v, 4587f91vn Warton, Thomas (1728–90) 5027, 5027n; see also Milton, J. Poems upon Several Occasions Waterland, Daniel (1683–1740) 4620, 4784f128vn, 5297f22, 5413; The Importance of the Doctrine of the Holy Trinity Asserted (1734) 4620n, 5126n, 5297n, 5413f46n; Review of the Doctrine of the Eucharist (1737) 5126n; A Vindication of Christ’s Divinity (1719) 4911n; A Second Vindication of Christ’s Divinity (1723) 4911n; see also Coleridge, S.T. MSS: Marginalia Watson, John (1799–1827) 4594f38, 4594f38n, 4843n, 4989n, 5027n, 5096n, 5367n Watson, Lucy Eleanor (Gillman) (c 1838–1929) Coleridge at Highgate 5147n Watson, Richard, bp of Llandaff (1737–1816) 5065, 5065n Watts, Alaric Alexander (1797–1864) 5469, 5469n Watts, Isaac (1674–1748) 4931f101n; Logic 4771f46v, 4711f46vn Weber, Carl Maria Friedrich Ernst, freiherr von (1786–1826) 4927n, 5403, 5403n Webster, John (1610–82) 5079n; The Displaying of Supposed Witchcraft (1677) 4610n*, 4611ff45–45v*, 4611n*, 4618f17v, 4618n*, 4619*, 4619n*, 4621*, 4621n*, 4622n*, 4797f50vn, 4832f59n, 4872n; see also Coleridge, S.T. MSS: Marginalia Wedgwood, Josiah (1730–95) 4739n, 5000n, 5123f107n, 5377n Wedgwood, Thomas (1771–1805) 5360f42vn; “An Enquiry into the Origin of our Notions of Distance” (Quarterly Journal of Science, Literature and the Arts 1817) 4516n*

Name of persons

728

Wedgwood (family) 5186n Wellek, René (b 1903) Immanuel Kant in England, 1793–1838 (1931) 5192f82vn* Wellesley, Arthur, 1st duke of Wellington see Wellington, A.Wellesley, 1st duke of Wellington, Arthur Wellesley, 1st duke of (1769–1852) 4518f95n, 4748f55vn, 4986n, 5176, 5176n Wells, Carolyn A Nonsense Anthology (1902) 4931f101n Wentworth, Thomas, 1st earl of Strafford see Strafford, T.Wentworth, 1st earl of Werner, Abraham Gottlob (1750–1817) 4583n, 4646f6n, 4753, 4814n, 5020, 5020n, 5119n; Wernerian 5182n; Vonden äusserlich Kennzeichen der Fossilien (1774) 4753n Wesley, John (1703–91) 4665n, 5240f26, 5240f26n, 5241f30v; Wesleyian 5064; Christian Library (1750) 5243f32n; see also Southey, R. The Life of Wesley Western, Charles Callis, baron (1767–1844) 4684, 4684n, 4748f57vn Westmacott, Mr 4505, 4505n Westmacott, Charles Molloy (c 1787–1868) A Descriptive and Critical Catalogue of the Exhibition of the Royal Academy 4505n Westmacott, Sir Richard (1775–1856) 4505n Westmacott, Richard (1799–1872) 4505n Westmoreland, Lady Jane (Saunders) (fl 1800–41) 5313, 5313n Westmoreland, John Fane, 10th earl of (1759–1841) 5313n Whalley, George (1915–83) see Coleridge, S.T. PROSE: Marginalia Wharncliffe, Stuart-Wortley-Macken-zie, James Archibald, 1st baron (1778–1845) 5134, 5134n Wharton, Henry (1664–95) see Laud, W. History of the Troubles Whiston, William (1667–1752) 4646f6n; “Dissertation I: The Testimonies of Josephus” (F.Josephus, Works) 5331n*; see also Josephus, F. Works White, Gilbert (1720–93) The Natural History of Selborne 4893, 4893n, 5220n; see also Coleridge, S.T. MSS: Marginalia White, Joseph Blanco (José Maria Blanco y Crespo) (1775–1841) 5215f24vn, 5240f28, 5250; A Letter to Charles Butler Esq (1826) 5240f28n, 5250n; The Poor Man’s Preservative against Popery (1825) 5240f28n, 5212n*, 5250n; Practical and Internal Evidence against Catholicism (1825) 5240ff28, 28vn, 5250n; see also Coleridge, S.T. MSS: Marginalia: Bianco White, J. White, Reginald James (1898–1971) see Coleridge, S.T. PROSE: Lay Sermons Whitefield, George (1714–70) 5023, 5023n Whitehurst, John (1713–88) 4646f6n Wickliff, John see Wycliffe, J. Wienhoit, Arnold (1749–1804) 4622, 4908f69, 4908f69n; Heilkraft desthierischen Magnetismus nach eigenen Beobachtungen (1802–3) 4622n Wilberforce, William (1759–1833) 4706, 4706n, 4827n, 4938n Wiley, Margaret Lenore (1908–) Creative Sceptics (1966) 5000n; The Subtle Knot (1952) 5000n Wilkes, John (1727–97) 4768n Wilkie, Sir David (1785–1841) 5349, 5349n Wilkins, Sir Charles (c 1749–1836) 4832f61νn

Name of persons

729

Wilkinson, Elizabeth Mary (b. 1909) Goethe, Poet and Thinker 5281n, 5374f63n Wilkinson, James John Garth (1812–99) see Swedenborg, Prodromus William III, king of Great Britain and Ireland (1650–1702) 5251, 5251n William IV, king of Great Britain and Ireland (1765–1837) 4748n William III, king of Prussia see Frederick William III, king of Prussia Williams, Edward (1746–1826) Poems Lyrical and Pastoral (1794) 4839f122νn Wiiliams, Edward (1750–1813) see Index 3: London, Dr Williams’s Library Williams, Helen Maria (1762–1827) see Humboldt, F.H.A.von Personal Narratives Williams, J.H.B.(fl 1816–19) 4606, 4606n Williams, John (fl 1652) 4972 Williams, John, abp of York (1582–1650) 5026, 5026n, 5030, 5030n, 5051, 5051n; see also Hacket, J. Scrinia reserata Willoughby, Leonard Ashley (1885–) see Wilkinson, E.M. Goethe, Poet and Thinker Wilson, John (c 1627–1696) see Erasmus, D. The Praise of Folly Wilson, John (1785–1854) see North, Christopher (pseud) Winch, William (1780–1806) 4938, 4938n, 5402f82vn Witch of Endor (I Samuel) 4708, 4708n Wither, George (1588–1667) 4854f52v, 4854f52vn Wolf, Friedrich August (1759–1824) 4507; Prolegomena 4507n Wolff, Christian Freiherr von (1679–1754) 4764, 4771f47, 4786f125, 4786f125n; Logic 4771f47n; see also Coleridge, S.T. MSS: Marginalia Wollaston, William Hyde (1766–1828) 4514, 4514n, 4560n, 4929f32n, 5189f92v, 5322f27v, 5322n; “The Duration of Muscular Action” (Philosophical Transactions of the Royal Society London 1810) 5189n* Wolseley, Sir Charles (1769–1846) 4772, 4772n Woodcroft, Bennet (1803–79) Titles of Patents of Invention (1854) 4748f55vn* Woodring, Carl Ray (1919–) see Coleridge S.T. PROSE: Table Talk Woodward, John (1665–1728) 4646f6n Woolaston see Wollaston, W.H. Wordsworth, Dorothy (1771–1855) 4728n, 4743n, 5360f43 Wordsworth, Mary (Hutchinson) Mrs William Wordsworth (1770–1859) 4743n, 4843n

WORDSWORTH, WILLIAM (1770–1850) (Headings Personal References; Collections and Selections; Single Works.) PERSONAL REFERENCES: Annotation of Knight Taste 4743n; his autograph in Calvin Institutio 5348n; Axiologus 4787, 4787n, 4804, 4804n; bust by Chantrey 4630n, 5280, 5280f10v; C in conflict over 4848n, 4969n; C’s dream of 4537, 4537n; C’s complaints against 4602n, 4946n, 4952n, 5463n; at Cambridge 4531n; coupling of souls 5163n;

Name of persons

730

his conservatism xx; epitaph for him by C 5274, 5274n; gnostic whisper about 5354n; in Haydon’s painting 4743n; literary satire, subject of 4984f87n; his lust not love, C says 4848, 4848n; man of genius 5037; his manliness 4512; his marriage 4848n; met C in London 4848n; on pious prayer 5420, 5420n, 5467, 5467n; Piranesi foliossent by C 5163n; Henry Taylor and 5149n; Verbodigno 4848, 4848n; “viewless” 5157n; walking with C 4743

COLLECTIONS AND SELECTIONS: Lyrical Ballads (1800) 5197n

SINGLE WORKS: Ecclesiastical Sonnets 5037n Intimations of Immortality, Ode on the 4910f71v*, 4910f71vn*, 5091n Memorials of a Tour on the Continent (1822) 5257n See also Coleridge, S.T. POEMS: To William Wordsworth; Index 2: Catalogue of Wordsworth’s Library

*** Wordsworth (circle) 5133f96n Wordsworth (family) 5424n Wortley, Stuart see Wharncliffe, StuartWortley-Mackenzie, J.A., 1st baron Wrangham, Francis (1769–1842) 4593n, 4742n; Scraps (1816) 4610n; Sermons, dissertations, translation, including…Milton’s Defensio secunda (1816) 4610n; see also Coleridge, S.T. MSS: Marginalia; Milton, J. Pro populo…secunda Wren, Sir Christopher (1632–1723) 5163n Wright, Thomas (1711–86) 5144f24vn Wrisberg, Heinrich August Observationes de animalculis infusoriis (1765) 4984f83n Wycliffe, John (c 1324–84) 4642, 4642n, 4690n, 4539f122v Wyndham, George O’Brien, 3rd earl of Egremont see Egremont, G. O’Brien Wyndham, 3rd earl of X Xenomanes see Xenophanes

Name of persons

731

Xenophanes (c 519–c480 B.C.) 4527*, 5110f112vn; tr R.G.Bury 4527n* Xenophon (c 430–c 354 B. c.) 5254f155, 4831f57vn Y Yonge, Charlotte Mary (1823–1901) see Index 2: The Monthly Packet Young, Edward (1683–1765) The Revenge 4976, 4976n; see also Coleridge, S.T. MSS: Marginalia Young, Thomas (1773–1829) 4873n, 5219; An Account of Some Recent Discoveries in Hieroglyphical Literature (1823) 5129n

Z Zamboni, Giuseppe (1776–1846) 4639; The New Voltaic Pile of Two Elements 4639n Zanchius, Hieronymus (1516–90) 4619, 4619n, 4621*, 4621n* Zaratus 4690, 4690n Zarmocenidas 4690; see also Tarmoendas Zebedee 5074n Zedekiah (fl 598–587 B.C.) 5384n Zeno of Citium (c 335–263 B.C.) 4985, 5080, 5080n, 5121 Zeno of Elea (c 490–c 430 B.C.) 4522, 4522n, 4525, 4525n, 4797f50, 4797f50n, 5080n, 5110f112vn Zenobia (d after 274) 4709, 4709n Zeus 4616, 4616n, 4794f34vn, 4895, 4984f88vn, 5205n, 5280f10vn, 5430n; Zeus Polieus 4856n; see also Jove; Jupiter Zeuxis (fl c 400 B. c.) 4961, 4961n Zimmerman, Friedrich Gottlieb (1782–1835) “Abendmahl” (Allgemeine Encyclopädie der Wissenschaften und Künste) 5172, 5172n Zinzendorf, Nikolaus Ludwig Graf von (1700–60) 4671n Zipporah 4902n Zola, Guiseppe (1739–1806) see Bull, G. Defensio Fidei Nicaenae Zorgi, Franciscus Georgius see Giorgio, Francesco Zoroaster (fl c 6th cent B.C.) 4690, 4690n, 5801f8v, 5081n, 5205, 5205n, 5206, 5206n; Zoroastrians 4916n Zwingli, Ulrich (1484–1531); Zwinglian(s) 4831f58v, 5348f38, 5348f38n

INDEX 2 Selected Titles Included here are anthologies, catalogues, collections, dictionaries, encyclopaedias, periodicals, and such anonymous or pseudonymous works as are generally better known by their title than by their author. See Index 1 under the name of the author for titles not listed here: all works by Samuel Taylor Coleridge; all collected works, autobiographies, essays, letters, sermons, speeches, and collected or single short poems, plays and prose works of other authors. For memoirs and lives other than Coleridge’s see under the name of the author or of the person who is the subject; for lives of Coleridge see Index 1 under the author or this Index under the title.

A Abhandlungen der Schwedischen Academie (1777) 5341f132, 5341f132n Academy 4682n Address to the Members of the House of Commons…by one of Themselυes, An (1822) 5056n Allgemeine Bibliothek der biblischen Litter-atur (1797–1800) ed J.G.Eichhorn 4625*, 4625n*, 4626n*, 4794n*, 4796ff48, 48vn*, 4870f60n*, 5287–f14n, 5322n*, 5334n, 5351f39vn, 5372f5n, 5426n* Allgemeine Encyclopädie der Wissenschaften und Kunste J.S.Ersch and J.G.Gruber 4877n, 5172, 5172n Amadis de Gaul tr W.S.Rose (1803) 5191n American Journal of Physics 4778n Amulet 5469, 5469n Annalen der Physik ed L.W.Gilbert 4566f61v, 4566n Annales de chimie 4566n*, 4784f127vn, 5266n* Annales du magnétisme animal (Paris 1814–16) 4512, 4512n, 4908f63n Annals of Philosophy ed T.Thomson (1813–20) 4567n, 4781n*, 5133f96vn Annual Anthology, The ed R.Southey (1799–1800) 4946n, 5428n; see also Coleridge, S.T. MSS: Marginalia Annual Register 4624n*, 4801n Arabian Nights 5351f39v, 5351f39vn; (1778) 5351ƒ39vn Archiv für den thierischen Magnetismus (Altenburg & Leipzig 1817–24) ed C.A.Eschenmayer, D.G.Kieser and F.Nasse 4512, 4512n, 4592n, 4624n, 4809*, 4809n*, 4908f68n* Ascension of Isaiah, The 4857n Athanasian Creed 4986n, 5330n, 5413, 5413n*, 5437 Athenaeum 4746n, 5215f25n, 5390n; see also Index 1: Coleridge, S.T. MSS:

Selected titles

733

Marginalia B Bell’s Weekly Messenger 4552*, 4552n* Bhagavad-Gita 4832f61v, 4832f61vn; tr Sir C.Wilkins (1846–8) 4832f61vn Bhogovodgita see Bhagavad-Gita Bible xix, 4554n, 4594, 4595, 4599n, 4603, 4611f45, 4618, 4618n, 4619n, 4625n, 4642, 4642n, 4665n, 4703n, 4750, 4755, 4755n, 4759ff39–40, 4799n, 4827, 4854f52v, 4867, 4869n, 4909f69v, 4909n, 4914n, 4916, 4931f101v, 4938f115, 4986n, 4987n, 5065, 5066n, 5069f24, 5071, 5081f39n, 5095, 5128, 5144f24, 5159n, 5161, 5169, 5202, 5202n, 5215f23, 5215f23n, 5240– ff26v, 28v, 29, 5240f29n, 5243ff32, 33, 5248n, 5254n, 5277, 5284, 5292n, 5312, 5315, 5316, 5319, 5323f28v, 5334f32, 5337, 5337n, 5354n, 5362, 5362n, 5374f9n, 5377f48v, 5385, 5399, 5399n, 5402f82, 5402ff82, 82vn, 5413, 5418f47, 5419, 5419n, 5434, 5443f98vn, 5450, 5468; Vulgate 5063*, 5063n Old Testament 4507n, 4603, 4603n, 4627, 4627n, 4670n, 4701, 4706, 4711f133, 4711f133n, 4719f53vn, 4769, 4769n, 4794f34, 4794f34n, 4839f123v, 4869, 4869n, 4897, 4897n, 4913, 4916n, 4933, 5039, 5069f24vn, 5078f34, 5078f34n, 5081f39n, 5126f105v, 5126n, 5140n, 5163n, 5207n, 5219, 5219n, 5254f155, 5256f63vn, 5269n, 5312n, 5334, 5334n, 5352, 5353n, 5384f69, 5418n, 5434n: Amos 4826n*; I Chronicles 4870f60, 5351f39vn; II Chronicles 4870f60, 4870f60n, 5287n; Daniel 4615, 4615n, 4794f34vn, 4869, 4869n, 4897, 4909f70v, 4912f74, 4912n*, 5039, 5069f24n, 5078n, 5081f38v, 5081f38vn, 5123f106v, 5123f106vn, 5235n, 5260, 5260n, 5287, 5287n*, 5319, 5319n*, 5374f9n, 5377f47vn, 5384f69, 5384f69n, 5439n; Deuteronomy 4521f92n, 4671n, 4708n, 4862n, 5023n, 5193n, 5224n, 5242n, 5287f14vn, 5393n; Ecclesiastes 4913, 4913n, 5316*, 5316n*, 5317*, 5317n*; Esther 5287n; Exodus 4523n*, 4618f17vn*, 4670n, 4728n, 4765*, 4765f42n*, 4794f35n, 4872n, 4897, 4897n, 4902, 4902n, 5016n, 5078f34n*, 5222*, 5222n*, 5224n, 5240f29vn, 5287f14vn, 5300n, 5329*, 5329n*, 5411n, 5413n; Ezekiel 4794f34n, 4872n, 5023n, 5222*, 5222n*, 5287f14v, 5287n, 5321n, 5335n, 5384f69, 5384f69n; Ezra 4870f60, 4870f60n; Genesis 4507n*, 4548ff81v, 81n*, 4551n, 4554n, 4555f50vn, 4556n*, 4557n, 4558n, 4562n, 4625, 4625n*, 4640n*, 4651n, 4667*, 4667n*, 4689n*, 4702*, 4702n, 4703n, 4708n, 4711f133n, 4719f53vn, 4770, 4770n*, 4794f36v, 4794f36vn, 4796*, 4796n*, 4843, 4843n, 4856n, 4929f29v*, 4929ff29v, 30n, 5023n, 5076f32n, 5077, 5077n, 5104, 5104n*, 5116, 5116n, 5119n, 5114f24, 5150, 5150n, 5157, 5157n, 5163n, 5184n, 5240f27*, 5240f27n, 5249f35n, 5287n, 5290n, 5300, 5300n, 5321n, 5334n*, 5339f36*, 5339n*, 5345*, 5345n*, 5372f8, 5377f47vn, 5384n, 5394n, 5433n, 5434n, 5463*, 5463n*; Haggai 5433n*; Hosea 4975n, 5136n*; Isaiah 4554n, 4605f43*, 4605f43n*, 4618f17n, 4642n, 4728n, 4794f34n, 4872n, 4907n*, 4913n, 4975n, 5075, 5075f29vn, 5078n*, 5136f135v, 5136n*, 5193n, 5222*, 5222n*, 5224n, 5228f89v*, 5228n*, 5241f31n, 5249f40n*, 5273n, 5321n; Jeremiah 4794f34n, 4975n, 4998f16*, 4998f16n*, 5287n, 5384ff68–69*, 5384n; Job 4521f92n*, 4708n, 4869, 4869n, 4975n, 5017n, 5078f35n, 5136n, 5242n, 5351f39vn, 5419*; Jonah 4987n; Joshua 4897, 4897n, 5075, 5075f30n, 5078n;

Selected titles

734

Judges 4832f59vn, 4897, 4897n, 4933n, 5023n, 5371n; I Kings 4708n, 4872n; II Kings 5078f35n, 5274n, 5334n; Leviticus 4831f58vn, 5116n, 5136n; Malachi 4687n, 4854n, 5384n; Micah 5339f36*, 5339n*; Nahum 5076f32n, 5273n; Nehemiah 4870f60, 4870f60n, 5163*, 5163n*, 5224n; Numbers 5242n, 5287f14vn, 5288n; Proverbs 4708n, 4869, 4869n, 4913n, 4975n, 4977n*, 5023n, 5222*, 5222n*, 5256f63v, 5256f63vn, 5334f32; Psalms 4523*, 4523n, 4594f37vn, 4625, 4687n, 4750f52n, 4751n, 4786f126n, 4857f56n, 4869, 4869n, 4909f71*, 4913n, 4975n*, 4980*, 4980n*, 5076n, 5102n, 5270*, 5270n, 5334f32, 5350*, 5350n, 5377f48vn, 5411n, 5433, 5433n*; I Samuel 4708n, 4933n*, 5039n, 5335n; II Samuel 4708n, 4897n; Song of Solomon 4913n; Zechariah 5023n, 5270n, 5287f14v, 5287f14vn, 5321n, 5273n, 5287f14v New Testament N 26 Gen, 4603n, 4626n, 4627, 2687, 4701, 4706, 4761, 4794, 4857f55v, 4870f60v, 4935n, 4938f114, 4985f91v, 5039, 5075, 5075f29vn, 5078f34, 5081f39n, 5115f109v, 5123f107v, 5126f105v, 5126n, 5172, 5172n, 5207n, 5215f25v, 5224, 5228, 5240ff26, 29, 5241ff31, 31v, 5242, 5243, 5248, 5248n, 5254f155, 5256f63vn, 5298f23, 5300, 5301, 5312, 5316, 5318, 5322f27v, 5323, 5323n, 5326, 5326n, 5331f31v, 5334, 5334f32vn, 5351, 5362, 5372f5v, 5372n, 5377f44, 5377f49vn, 5397, 5402f82v, 5418f46v, 5418n, 5421, 5426f50, 5427, 5434n; Acts 4523*, 4523n, 4562n, 4581*, 4581n*, 4687n, 4727, 4854f57vn, 4872n, 4933n, 5063*, 5063n*, 5067n, 5069ff23v, 24vn, 5072n, 5078n, 5169, 5169n*, 5219*, 5219n*, 5224n, 5242, 5242n, 5274n, 5292n, 5312n, 5322n, 5331f31v, 5335n, 5352n, 5398n*, 5426f49vn; Kαíνη ∆ιαθήκη (1611) 5055n; see also “Evangelia infantiae”; Apocalypse see Revelation; Colossians 4623n, 4778n, 4824n, 4831f57v*, 4831f57vn*, 4858n, 4998f14vn, 5021n, 5294n*, 5377f48vn, 5396n, 5411n, 5451n; I Corinthians 4617n, 4618f17n, 4626, 4626n, 4808, 4808n, 4832f61vn, 4935n*, 4975n, 4998f13v*, 4998f13vn*, 5069f24vn*, 5077, 5078f33v*, 5078n*, 5089n, 5161n, 5169n*, 5228n, 5241f31, 5241f31n, 5243f32vn, 5270*, 5270n*, 5272n, 5292n, 5351f39vn, 5377ff48v–49vn*, 5397n, 5435n, 5466n; II Corinthians 4562n, 4623n, 5078f35n, 5162n, 5224n, 5322n, 5377f50n, 5426n; Ephesians 4623n, 4750f51n, 4824n, 4909f71n, 4998f14vn, 5021n, 5067n, 5072, 5072n, 5076f32*, 5076f32n*, 5078f35n, 5097f8n, 5240f28, 5240f28n, 5348n, 5428n; Galatians 4562n, 4623n, 4666n, 4975n, 5322n*, 5352n, 5419, 5426n*, 5435n; Hebrews 4523*, 4523n, 4666n, 4692f21n*, 4778n, 4935n, 5017n*, 5076*, 5076n*, 5136n*, 5224n, 5228f89, 5228n, 5243f33n, 5269, 5269n, 5324n, 5334n, 5351f39v, 5351ff39v, 40n*, 5352, 5352n, 5353, 5353n, 5355, 5355n, 5377ff49v, 50n, 5443n*; James 4935*, 4935n*, 5078n*, 5228n, 5347*, 5347n*, 5398n; John 4562n, 4611f46, 4611ff46, 46vn*, 4612n*, 4617n, 4626n, 4673*, 4673n*, 4677f45n*, 4706n, 4711f133n, 4750f51vn, 4832f61vn, 4843f118v, 4854f52v, 4854ff51v–52vn, 4870ff60, 60vn*, 4880n, 4901, 4901n*, 4909f70, 4909f70n, 4911n*, 4975n, 4980n*, 4984f89*, 4985f91v, 4985n, 4998f15*, 4998f15n*, 5059n, 5063n, 5069ff23, 26, 5069f23n, 5071n, 5075f30vn, 5076f31vn, 5078n*, 5126f104, 5126n, 5162, 5169, 5169n, 5172, 5172n, 5219n, 5224n*, 5228f89v, 5228n*, 5235, 5235n, 5240ff27v, 28*, 5240ff27v, 28, 29n*, 5242n, 5248n, 5249f35n, 5256n*, 5262n, 5270, 5270n, 5272, 5292n, 5297n*, 5298n*, 5300n, 5301*, 5301n*, 5323f29,

Selected titles

735

5331, 5335n, 5339n, 5344n, 5348n, 5360f42v, 5371, 5377ff46v, 47v, 48*, 5377ff44–49n*, 5379, 5379n, 5383n, 5384f69v*, 5384f69vn*, 5393, 5393n*, 5396n*, 5406f89*, 5406f89n*, 5411n, 5413n*, 5421n, 5427n, 5435n; I John 4706n, 4870f60v, 4980*, 4980n*, 5262n, 5297, 5297n*, 5301, 5301n, 5339n; Jude 5078f36vn, 5352; Luke 4603, 4603n, 4611f45*, 4611f45n*, 4687n, 4708n, 4897, 4897n, 4998f14v*, 4998f14vn*, 5060, 5060n, 5074n, 5075, 5075n, 5078n, 5115f111v*, 5115f111vn*, 5140n, 5169, 5169n, 5172n, 5228, 5228n*, 5240f28v, 5240ff28v, 29n, 5243ff32, 32vn, 5248n, 5272, 5272n, 5320, 5320n, 5323f29, 5324, 5324n, 5331, 5331n, 5335n, 5354n, 5372f8, 5372f8n, 5377f44n, 5383*, 5405*, 5411n, 5427n, 5443f98vn; Mark 4998n, 5074n, 5078f35n, 5115f111v*, 5115f111vn*, 5169, 5169n, 5172n, 5224n, 5228n*, 5243f32n, 5272n, 5323f29, 5331, 5372f8, 5335n, 5372f7vn, 5411n, 5427n; Matthew 4615n*, 4671n, 4687n, 4706n, 4799n, 4897, 4897n, 4998n, 5052n, 5059n, 5060, 5060n, 5069f23, 5069f23n, 5074n, 5075, 5075n, 5078f34, 5078n*, 5123f107v*, 5123n*, 5169, 5169n, 5172n, 5219n, 5224n, 5228n*, 5240f28v, 5240ff28v, 29n, 5242n, 5243ff32, 32vn, 5248n, 5272, 5272n, 5297f21v, 5297n, 5300n, 5323f29, 5323f29n, 5324, 5324n, 5331, 5335n, 5336n, 5348n, 5354n, 5372f8, 5372f8n, 5383*, 5393n, 5405*, 5411n, 5418n, 5427, 5427n, 5443f98vn, 5451n; I Peter 4854f51vn, 4867, 4867n, 5021n, 5351f39vn*; II Peter 4643*, 4643n*, 4998f13n, 5398n; Philippians 4611f46vn*, 4750ff51–52n, 4975n*, 4981n, 5322n, 5354n*; Revelation 4554n*, 4562n, 4615n, 4626n, 4648n, 4755, 4755n, 4794f34vn, 4857f56n, 4858n, 4870n, 4912n, 4988*, 4988n*, 5023n, 5039, 5069ff23, 25v, 5069ff23v, 24n* 5075, 5075f29vn, 5076n, 5077*, 5077n*, 5078n, 5123f106v, 5123f106n, 5140n, 5222*, 5222n*, 5228f89v, 5228n, 5249f40n*, 5287n, 5323ff28v, 29, 5323n, 5329n*, 5372f8, 5374f9n, 5384f69v*, 5384f69vn*, 5394n, 5418n, 5421; Romans 4603n, 4618f17vn, 4677, 4677f45n, 4769, 4769n, 4836, 4872n, 4909n, 4922f102vn*, 4924n*, 4935n*, 4984f90v*, 4984f89vn*, 5023n, 5078n, 5172n, 5203n, 5243f33, 5243f32vn*, 5372f7n*, 5396n, 5402f83v*, 5402f83vn*, 5411n, 5419; I Thessalonians 5069f24vn, 5377ff48v, 49vn, 5397n; II Thessalonians 4998f13*, 4998f13vn*, 5242n, 5418n; I Timothy 5067n, 5169, 5240f29, 5420f29n, 5241f31n, 5312, 5312n, 5347*, 5347n*, 5372f8, 5372f8n, 5398n; II Timothy 4603f40vn, 5069f24vn, 5169, 5228n, 5240f29, 5240f29n, 5241f31n, 5312, 5312n, 5347n*, 5372f7, 5372ff7, 8n, 5398n; Titus 5069f24vn, 5169, 5240f29, 5240f29n, 5241f31, 5241f31n*, 5312, 5312n, 5372f8n, 5398n Apocrypha (Old Testament): Apocrypha 5287f14; I Esdras 4870f60, 4870ff60, 60vn; Judith 4871, 4871n; I Maccabees 5069ff24v, 25n*; Tobit 4709n; Wisdom of Solomon 4708, 4708n, 5080n, 5406ff93, 93vn* Also: Bible, The Holy (1611) 5055n; (1817) 4793n, 5281n; New English Bible (1964) 4770n*, 4935n See also Index 1: Calvin, J. Harmonie; Carpzov, J.G. Introductio ad libros canonicos Veteris Testamenti; Cocceius, J. Commentarius in Apocalypsin; Coleridge, S.T. MSS:

Selected titles

736

Marginalia; Eichhorn, J.G. Allgemeine Bibliothek der biblischen Litteratur; Commentarius in Apocalypsin Joannis; Einleitung in das Alte Testament; Einleitung in das Neue Testament; Einleitung in die Apok-ryphischen Schriften des Alten Testa-ments; Harenberg, J.C. Aufklärung des Buches Daniels; Hone, W. Apocryphal New Testament; Hug, J.L. Introduc-tion to the Writings of the New Testament; Marsh, H. Dissertation on the Canonical Gospels; Michaelis, J.D. In-troduction to the New Testament; Pau-lus, H.E.G. Kommentar über das Neue Testament; Schleiermacher, F.D.E. A Critical Essay on the Gospel of St Luke; Über den…ersten Brief des Paulos an den Timotheos; Schuster, K.G. “Bey- träge zur Erlaüterung des Neuen Tes-taments” Bijou, The 5192f83n Biographia Britannica (2nd ed 1778–93) 4615n Biographia Scoticana (1816) J.Howie 5015, 5015n, 5016, 5016n*, 5021, 5021n*, 5023, 5023n*, 5024, 5024n*, 5035n, 5038n*, 5039n*, 5040n Blackwell Sale Catalogue no 513 (1945) 4797f50n Blackwood’s Magazine 4509n, 4930n, 5153, 5153n; see also Index 1 Cole- ridge, S.T. Periodicals Book of Articles 5202n Book of Common Prayer, The (Church of England) 4909n, 4987n, 5161n, 5298n*, 5374f65n, 5384f68, 5384f63n, 5388n, 5413f46n*, 5421n, 5433n; see also Index 1 Cole- ridge, S.T. MSS: Marginalia Boyle’s Court Guide 5471n British Critic, The 4509n, 5240f26vn British Prose Writers, The (1819–21) 5166n C Catalogue of a valuable collection of books, including the library of James Gillman (Southgate, London 1843) 4595n, 4853n, 4873n, 5022n, 5123n, 5136n Catalogue of the Library of J.H.Green (Sotheby, London 1880) 4610n, 4794f36n, 4839f122n, 4870f60vn, 4873n, 4975n, 5002n*, 5014n, 5115n, 5121n, 5123n, 5187n, 5217f82n, 5348f38n, 5363n Catalogue of Wordsworth’s Library (Wordsworth LC MS) 4808n, 5348f38n Catalogue of the valuable library of Her-bert Coleridge (Sotheby, London 1862) 4968n Cato’s Letters J.Trenchard and T.Gordon 5000, 5000n* Celebrated Tales of Mother Bunch, The (1817) 5276n Celebrated Trials and Remarkable Cases of Criminal Jurisprudence (1825) 5014n Champion, The 4680n* Characteristick der alten Mysterien (1787) 4898n*, 4899f43v, 4899n*, 4900, 4900n*, 4901n* Christ’s Hospital Book, The (1953) 4734n* Classical Journal 5321n Cobbett’s Political Register W.Cobbett 5453n “Coleridge and Restraint” (Uniυersity of Toronto Quarterly 1969) K.Coburn 4776n, 4886n, 4984n, 5414n Coleridge the Talker ed R.W.Armour and R.F.Howes (1940) 4963n Companion to the Altar, A 4909n;

Selected titles

737

see also Index 1 Coleridge, S.T. MSS: Marginalia “Composition and Revision of Cole-ridge’s Essay on Aeschylus’s Prome-theus” (Studies in Bibliography 1971) S.W.Reid 4843n Council of Ten, The 4509n Courier, The 4605f43n, 4694n, 4838n, 4920n*, 4922n, 5134f95vn, 5153n, 5265n Critical Review, The (1809) 5334f32vn Curiositäten der physisch-, literarisch-, ar- tistisch-, historischen Vor- und Mitwelt (Weimar 1811– ) 4908f68n D Description de l’Égypte (20 vols 1809–28) 4794f34n Deutsches Wörterbuch J.L.C. and W.Grimm 4744n, 5392n, 5432n* Dictionary of National Biography 4959n* Dictionary of the English Language, A S.Johnson 5295*n, 5459n Dictionnaire philosophique F.M.A. de Voltaire 4914n, 5000, 5000n E Earth-Science Reviews (1971) 4864n Edinburgh Medical and Surgical Journal 4580n Edinburgh Philosophical Journal 4781n* Edinburgh Review 4697n, 5081f39vn, 5240f26v, 5240n, 5257, 5257n “Egypt, Nubia, Berber and Senaar” (Quarterly Review 1823) 4794f34n El Teatro Espanol (London 1817–21) 4860n Encyclopaedia Britannica (1819) 5219n; (1911) 4690n*, 5412n* Encyclopaedia Metropolitana (1818) 4505n, 4512n, 4940, 4940n, 4974n* Encyclopédie ed D.Diderot and J.Le R.d’Alembert 4914n Enoch, The Book of 4857n, 5351f39v, 5351f39vn; tr R.Laurence (1821) 5351f39vn; see also Index 1: Sacy A.I.S. de Etymologicum linguae Graecae J.D.van Lennep 4839f123n Etymologicum magnum 4832f61n “Evangelia Infantiae” 5228f89, 5228n, 5240f28v, 5240n, 5243f33n, 5372f8, 5372f7vn Examiner, The 4539n, 4589n F Faults on both sides…By way of answer to the thoughts of an Honest Tory 4838, 4838n First Gospel of the Infancy of Jesus Christ 5351f39v, 5351f39vn “Five Forms of Laplace’s Cosmogony, The” (American Journal of Physics 1976) 4778n From Sensibility to Romanticism—Essays Presented to Frederick A.Pottle ed F.W.Hilles and H.Bloom (1965) 4975n, 5192f82vn, 5463n G Gentleman’s Magazine, The 4605f43n, 4710n, 5223n* Gnōthi Sauton, oder, Magazin zur Erfahrungsseelenkunde, als ein Lesebuch für Gelehrte und Ungelehrte (1783–93) ed K.P.Moritz 4908f67vn Gospel of Nicodemus 5351f39, 5351f39n Greek Anthology, The 4983n

Selected titles

738

Greek-English Lexicon, A H.G.Liddell and R.Scott 4983n, 5240f26vn Greek and English Lexicon, A J.Jones 5136n H “Hebrew Criticism” (Classical Journal 1818) 5321n* Henry Somerville; a Tale by the Author of Hartlebourn Castle (1797) 4511, 4511n Hoopers Medical Dictionary (1838) 4865n* Hunterian Oration (1819) J.Abernethy 4518n; (1840) J.H.Green 5143f20vn, 5144f24n*, 5168n, 5187n*, 5254n; (1847) J.H.Green 4538f165vn, 5276n, 5390n I Index Kewensis 4670n Index librorum prohibitorum 5468, 5468n Introduction to Latin Grammar for the use of Christ’s Hospital (1785) 4803n Irish Times, The 5207n J Jahrbücher der Medicin als Wissenschaft (Tübingen 1806–8) ed A.F.Marcus and F.W.J.von Schelling 4594f36n*, 4641, 4641n*, 4908f68n, 5143f20vn, 5293n; see also Index 1 Coleridge, S.T. MSS: Marginalia Jasher, Book of 4897, 4897n, 5075f30n Journal of Natural Philosophy, Chemistry and the Arts, A ed W.Nicholson 4842n Journal of Science and the Arts see Quarterly Journal of Science, Literature, and the Arts Journal of the Royal Institution (1803) 4864n Jubilees, Book of 4857n K Koran 4870f60v, 4870n, 5299n; tr George Sale (1764) 4870f60vn, 5299n L Letter of Aristeas 4603, 4603f40vn A Letter to Rev. Thomas Rennsell, From a Graduate in Medicine (1819) 4617n Lexicon graeco-latinum J.Scapula 5136f134v, 5136n* Lexicon graeco-latinum R.Constantin 5295n Lexicon manuale graeco-latinum et latinograecum C.Schrevelius 5136n Life of Samuel Taylor Coleridge, The (1838) J.Gillman 4713n, 4805n, 5032n* Literary Gazette 4509n Literary Souvenir 5469n London Apprentice, The 5372f7v, 5372f7vn London Magazine 4589n, 4642n, 4669n*, 4748f55n, 4760n, 4810n, 4985n, 5008n, 5010n, 5149n, 5163n* London Medical Repository Monthly Journal and Review 4514, 4514n* London Monthly Literary Advertiser, The 4702n, 4841n*, 5191n, 5204n, 5216n, 5402f84vn London Standard 5469n

Selected titles

739

M Magasin encyclopédique 5351f39vn Magazine of the Fine Arts 4505n Medical History (1973) 5151n Memoirs of the Caledonian Horticultural Society (1819) 4719f53n* Memorial to the Honorable George Herbert, A 5327n Mirror, The 5378n Miscellaneous Theological Works (Ameri-can Swedenborg Society 1857) 4798n* Mishnah 4709, 4709n; ed W.Sutenhuys (1696–1703) 5002n Modern Philology (1943) 5204n Monthly Magazine and British Register, The (1816) 5086n Monthly Packet, The ed C.M.Yonge and C.R.Coleridge (1892) 4931n* Morning Advertiser see Morning Chronicle, The Morning Chronicle, The 4528*, 4528n*, 5134f45vn Morning Herald 4938f115, 5166, 5166n Musical Phenomena (1793) 4734n* N Nature (1976) 4781n* New English Bible, The (Oxford and Cambridge 1964) 4770n*, 4935n* New Monthly Magazine 4509n, 5275n, 5378n New Testament see Bible: New Testament New Times 4986n Nicene Creed 5413n*, 5468n Nicholson’s Philosophical Journal see Journal of Natural Philosophy, Chemistry and the Arts, A O Observations on the Judges of the Court of Chancery, and the Practice and Delays complained of in that Court (1823) 4959n Old English Plays (1814) 5349n* Old Testament see Bible: Old Testament “On the Origin of Meteoric Stones” (Philosophical Magazine 1815) 4864n Oxford English Dictionary, The (1933) abductive 4541f38vn; abraxases 4931f94n; absundering 5217f82vn; accommodation 5306n; accrescence 5086n; actuity 4551n; adductive 4541f38vn; adynamic 5189n; allographical 5334n; allegorize 4711f133n; allophoby 4534n; alogology 4767n; amphoteric 4942n; amphoterism 4662f29n; anthropic 4534n*; anthropogony 5254n*;

Selected titles anthropognosy 5232f38vn; anthropography 5254n*; anthropology 4645n, 5254n; anthropotomy 5207n; appertiency 4887n; arborescence 4984f87vn; articulated air 5288n; aseity 5256f63n; asymptot 4524n; azoic 4880n bodement 5370n; centro-peripherical 5406f89vn; co-inherence, co-inherent 4644f26n, 4846n; Catholozoa 5181n; chlorate 4998n; circumvest 5459n; co-involution 4558n; compositite, composititious 4764f41vn*; conchozetetic 4608n; concipience 4717n; congener 4839f121vn; conpercipience 4717n; consequentness 5134f95vn; conspicuity 4890f39*n; conveniency 5094n*; cosmetor 5300n; cosmozoic, cosmozöism 4564f51vn; couthly 5086f13n; crow-quill pen 5378n; cycloeidal 5459n; degener 4839f121vn; deisidaemoniac 4938f115n; despoinism 4512n; destruct 4880n; Deuteronomy 4862n; dimidiety 5144f25vn; disactualizing 5249f37vn; disanimate 4880n*; discerp distinctity 5233n; docimastic 5443n* ecarceration 5217f81vn; economy 5306n; empiry 5201n; enclesia 5082n; entomic 4862n; entomozoa1 5181n; epoch-forming 4941n; excellion 4653n; excitancy 4538f166vn; exponent, exponential 4530n; firmamental 4868n; fluxion 5458n;

740

Selected titles fontal, fonti-fontal 5249f35n; goddage 5410n; goetography 5300n; handiness 4713n; heautepithymy 4534n; heterogorize 4711f133n; heterozetesis 4909f70n; heuristic 4656n; historicism 5201n; homoeomery 4633f49vn; ice-blink 5249f35*; idiozoic 4910f73n; indifferencing 4998f14n; incontinent 4965n; indiffence 5086f43n; indifferenced, indifferencing 4998f14; individuity 4538f165vn; inquisitous 5021n; instinctivity 5168n; in-striving 5249f35n; intensed, intensify 4718n; interjacentic 5103n; interpenetrancy, interpenetratively 4884n; intersilentium 5078n; involucrum 4521f91vn; iotism, iotize 4636n leafit 5414n; lettuce opium 4719n*; liberticide 5042n; lichen geographicus 4984f87vn; longanimity 4800n; metalleity 4555f50n; miarchist 4514n; misothelesia 4566n; moe 4605f43n; momentaneous, momenteity 4662n; monophthalmic 4748f56n; multicoval 4938f114vn, 5398n; naturiency 4894n; necrozoic 4617n; negativity 5416n; neurolepsia 4910f73n; ocularity 5086n; outerance 4870f60n; overly 5097n; pantogamic, pantogamy 4634n*; pantoïomathy 4617n; paramouncy 4839f122n; parenchymatous 4910f73n; parthenolatry 5240f15vn* patrician 5202f15vn*; pedoeuvre 4884n;

741

Selected titles percipience 4717n; peripheric 4989n, 5406f89vn; personity 4517n; philagathy 5094n; philalethist 4809n; philepistasy 5132n; philonoists, philonōy 5080n; photöid 4929f30vn; physiogonist 4843f118n; physiogony5144f24n; physiography 5254n; physitheism, physiotheism 4856n*; phytoid 4929f30vn; phytology 5254n*; phytozoic 4617n; plumbëian 4834n; polymerea 5181n; potentiate, potenziation 4645n; prematurities 5115f111vn prodocimastic 5443n; producents 4591n*; prolepsis 5240f27vn; propagule 4634n; proschema 4656n; prothesis 5256f63n; protozoa 5266n; pseudography 4910f72vn; psychal 4935n*; punctual, puncturient 4974n*; pyriform 5377f45n* querification 5189f92vn; quirl 5236f133vn; ramentum 4634n*; reformators 5084n; reific 4696n; remotion 4880n*; renitence 4910f72vn*; retinaculum 4857f55vn; rhematic 5148n; self-insufficiency 4730n; sensific 4553n*; sentience 4717n; smithie 4563n; sombring 5215f26n; specific gravity 4575n*; stereotypes 4861n; subspeciation 5446n; substrate 4671n; suggerent 4783f90vn; superscientific 4642n; suscipiency 4908f69n; syllogy 4765f42n

742

Selected titles

743

theanthropism 4857n; tautegorical 4711f131vn; thelematic 4591n*, 4908f67vn*; theletic 4591n; transcreation 4728n; uterifaction 4512n; vegetivorous 4880n; veridictions 4809n; vitific 4553n; zoic 4617n, 4862n; zoophobia 4566n P Pamphleteer, The 4645n Parliamentary Debates Great Britain Par-liament 4732n, 4821n*, 4938n*, 5134f95vn*, 5265n*, 5330n*, 5453n* Patrologiae cursus completus ed J.P.Migne (Greek) 5161n; (Latin) 4611f45vn, 5159n Philosophical Magazine, The ed A.Tilloch 4587ff90v–91, 4587n*, 4842n, 4864n, 4917, 4917n*, 5028n, 5061n, 5121n, 5152*, 5152n, 5168n, 5266n*, 5341f132n*, 5368n Philosophical Transactions of the Royal So-ciety (London) 4541n, 4566n, 4833n*, 5108n; Allen and Pepys (1808) 4854f52n*; Beckman (1668) 4660, 4660n; Brande (1812) 4577n*; Brewster (1821) 4663n; Brodie (1812) 4646f9n; Hatchett (1799, 1800) 4580f71vn; (1803) 5266n*; Home 4646f4v; (1806) 4646f4vn; (1815) 5171n; Newton 4855n; Russell (1790) 4663n*; J.E.Smith (1788) 5291n; Wollaston (1810) 5189n* Philosophical Transactions of the Royal So-ciety (London Abridgement 1792–1809) ed C.Hutton, G.Shaw, R.Pearson 4855n “Popular Mythology of the Middle Ages” (Quarterly Review 1820) 4908n* Professio fidei Tridentinae 5468n Public Bills London, House of Com-mons (1825) 5263n* Q Quarterly Journal of Science, Literature and the Arts, The ed W.T.Brande (Royal Institution of Great Britain 1817–27) 4516n*, 4536n, 4604f42vn, 4628n, 4634*, 4634n*, 4639n, 4784f127vn, 4833n, 4855n*, 5061n, 5121n, 5150n*, 5154*, 5154n, 5155*, 5155n, 5156n, 5168n, 5189n*, 5247n*, 5254n, 5266n, 5357n*, 5438n Quarterly Review, The 4509n, 4617n, 4743n, 4794f34n*, 4841n, 4845n*, 4860n*, 4863n*, 4864n*, 4908f68n*, 4948n, 4959n, 4985f90v, 4985n*, 5009, 5009n, 5010n, 5042n, 5056n, 5061n, 5119n*, 5149n, 5219n*, 5240f26v, 5240n, 5257, 5257n, 5262, 5262n*, 5297n, 5351n*

Selected titles

744

R “Report of Mr. Brande’s Lectures on Mineralogical Chemistry” (Quarterly Journal of Science, Literature and the Arts 1818) 4634n Retrospective Review 4953n*, 5372f7vn Review of English Studies 4742n* “Rise and Progress of Popular Disaffec-tion, The” (Quarterly Review 1817) 5257n S Samuel Taylor Coleridge (1938) Sir E.K.Chambers 4537n*, 4756n, 4952n* Scribner and Welford Catalogue (1884) 4975n Scriptures see Bible Shield of Heracles 5075f29vn Sibylline Oracles, The 5069f25n*, 5351f40, 5351f40n Sion College Library Catalogue 4991n Spectator, The Addison, Steele and others 4549n, 4711f131vn, 5380n Stationers’ Register (1608) 5372f7vn Studies in Bibliography (1971) 4843n “Superstition and Knowledge” (Quar-terly Review 1823) Sir F.Palgrave 5257n T Talmud 4857f56n; of Babylon 4510n*, 4709, 4709n; of Jerusalem 4709, 4709n Targums 4709, 4709n, 4854n Thesaurus graecae linguae (1572) H.Estienne 5295n, 5364n Thesaurus linguae Latinae (1736) R.Ainsworth 5295n Thirty-nine Articles, The Church of England 4987, 4987n, 5015n, 5202f12, 5202n, 5388, 5388n, 5398f77v Times, The (London) 4684n*, 4732n*, 4827n, 5134f95vn*, 5221, 5221n*, 5234n*, 5325n*, 5330*, 5330n*, 5359n*, 5453n Transactions of the Royal Society of Edinburgh (1890) 4535n U Universal Etymological English Dictionary, An N.Bailey 4530n, 4646, 4646n, 4763n, 5459n University of Toronto Quarterly Coburn (1969) 4886n, 4984f88vn, 5414n V Veda 4916 Vulgate see Bible: Vulgate W Whole Duty of Man, The [anon] 4931f101v, 4931f101vn Wonderful and Eccentric Museum publ R.S.Kirby (1803–20) 4694n Wordsworth Circle, The 5151n Works of the British Poets, The (1792–1807) ed R.Anderson: Creech 4633f49vn, 4715n; Shakespeare 4975n; E.Young 4976n Works of the English Poets from Chaucer to Cowper, The (1810) ed A.Chalmers:

Selected titles

745

Spenser 5198n* Y Yorkshire Tragedy, A 5372f7v, 5372n Young Logicians, The (1827–28) 5402f84vn* Z Zeitschrift für Geomorphologie (1958) 4864n Zeitschrift für spekulativ Physik 4513n*, 4541f41n, 4775f82n, 4813n, 4814n, 4835n; see also Index 1 Coleridge, S.T. MSS: Marginalia Zend-Avesta 4794ff36, 36v, 4794ff36, 36vn, 4916, 4916n; tr J.F.Kleuker (1776) 4794f36n; tr A.H.Anquetil Duperron 4794f36n

INDEX 3 Place-Names

A Abbotsford, house 5037n Abdera 4646f9v, 4646f9vn Aberdeen 4698 Aberdeen, Marischal College 4771n Aberdeenshire 4780, 4780n Abyssinia 4796f48n, 5351f39vn Ackworth School see Pontefract, Ackworth School Acropolis see Athens, Acropolis Adar, river 5130 Aegypt see Egypt Africa 4548f80v, 4548f80n, 4587ff90v–91n, 4646f3vn, 4750n, 4759n, 4832f62, 4832f62n, 4948n, 4970, 5231, 5387 Aldersgate St see London, Aldersgate St Aldsgate St see London, Aldersgate St Alexandria 4603n, 4784f128vn, 4832f60n, 4869, 4869n, 5069f24vn, 5071, 5126n, 5351f40n, 5352, 5352n; Alexandrine Library 4750f50 Al-Medinah 5299n Alps 4997 Alsace 4934n Altdorf 5371n America 4548f80v, 4670n, 4759n, 4877n, 4890n, 4948n, 5232f39, 5243f32n Amsterdam 5412 Angeli, Monastery of the see Florence, Monastery of the Angeli Angus 4780 Antioch 5322f28, 5322f28n, 5335n Apobathmoi 4839n Arabia 4548f81v, 5322f28, 5322f28n, 5466n Araby 4690 Archipelago, 4548f81 Archway see London, Archway Argos 4839n Arietis thura see Ramsgate Armenia 4709n Ascalon 5121n Ashantee country 4587f90v, 4587n Asia 4548f80n, 4737, 4841f120, 4860, 4860n, 5205n Asia Minor 4507n, 4548, 4796f48, 4196f48n, 4839f123 Assyria 4796f48n, 5205n Ataruipe, cavern 4864, 4864n

Place-Names

747

Athens 4507n, 4839, 4839f123n, 4856, 4897n, 4970n, 4995, 5232f39vn; Acropolis 4839f123n, 4839f123n, 5430n; Lyceum 5130; Parthenon 5430n Atlantic Ocean 4743n Attica 4839f123, 4839f123n, 4856n, 4900n, 5364 Aulis 5311, 5311n Austria 4720, 4768n, 4801n, 5194, 5412n B Babel, Tower of 4856, 4856n Babylon 4548f81v, 4690, 4690n, 4709, 4709n, 5069f23vn, 5273, 5273n, 5287, 5374f62v, 5374f9n, 5439, 5439n Backsan, river 4668 Baltic Sea 4637n Barrackpore 5313n Bartlett’s Buildings see London, Bartlett’s Buildings, Holborn Bavaria 4934n Bering Straits 4548f80n Berlin 5412 Bethulia 4871, 4871n Birmingham 4605f43n, 5402f84vn Black Sea 4637n Blackfriars see London, Blackfriars Blackheath see London, Blackheath Blackpool 5454n Blackwater, river 4547, 4547n Blanc, Mont 5247n Blandford Place, Pall Mall see London, Blandford Place, Pall Mall Blencathra, mt 4646f6, 5334f32v, 5334f32vn Blenkarthur see Saddleback Bloomsbury Square see London, Blooms-bury Square Bodleian Library see Oxford University, Bodleian Library Borrowstounness 5039n Botany Bay 5121 Boutrotos see Buthrotum Bow see London Bow St see London, Bow St Bowscale see Skiddaw, mt Bradford 4748f55vn Braemar 4780n Braxils see Brazil Brazil 4587f91v, 4587f91vn, 4638n, 5217f82n Brentwood 4543 Brismhawk 4653, 4653n Bristol 4590, 4590n, 4672n, 4787n, 4825n, 5020n, 5328n; Public Library 5123f107vn; Redcliffe Parade 4952n Britain see Great Britain British Academy see London, British Academy British Institution see London, British Institution

Place-Names

748

Bromwich Walk see London, Bromwich Walk Brookstreet 4543, 4543n Broom, loch 4783ff89–89v, 4783f89vn Broxbourne 4582, 4582n Brussels 4622n Bruxelles see Brussels Buckingham St see London, Bucking-ham St, Fitzroy Square Bull and Mouth Inn see London, Bull and Mouth Inn Burlington Hotel see London, Burlington Hotel Buthrotum 4832f61n, 4832f61n Byblus 5439n C Cairo 4719, 4719n Caithness 4780n California 4841f119v Calne 4735n, 4990n, 5134f95vn Cam, river see Camus Cambridge 4617n, 4683, 4750n, 5240f29n, 5281n; University 4589n, 4672, 4768n, 4828n, 4930n, 4937, 4937n, 4954f105, 4954n, 5027n, 5047n, 5106, 5106n, 5123n, 5191n, 5201n, 5240f26v, 5240f26vn, 5268, 5268n, 5424n; Corpus Christi Col-lege 4839n; Jesus College xix, 4593n, 4672, 5113n; St John’s College 4531, 4531n, 4593, 4593n, 4937n, 5113n; St Peter’s College 4509n; Trinity College 4593, 4593n, 5113n Campus Martius see Rome, Campus Martius Camus (Cam) river 4589 Cana 4985n, 5240f29n Canaan 4548f81, 4856, 4856n, 5039 Canada 4752n, 4948n Carleton House see London, Carleton House Carlisle 5453n Carlton House see London, Carlton House Carpathus, island 5364 Carthage 4919, 4995, 5202n, 5372f5vn Catania 4893n Cathness see Caithness Cato Street see London, Cato Street Caucasus, mts 4668, 4839f121, 4839f121n Chadwell 4543 Chaldea 5205n, 5206, 5206n, 5287f13v, 5287n Chelmsford 4543 Chelsea see London, Chelsea Cheltenham 5359n Chemmis 4839n Chester 4772n Chile 4637, 4637n China 4548ff80v, 78, 4611f45vn, 5207n, 5232f39vn Cholmeley’s Free Grammar School, Highgate, London see London, High- gate, Cholmeley’s Free Grammar School

Place-Names

749

Christie’s see London, Christie’s Christ’s Hospital see London, Christ’s Hospital Church Lane see London, Church Lane, Chelsea Clyde, river 4780n Constance, lake, 4908f68n Constantinople 4796f48vn, 4866n, 5078f36vn, 5403n, 5468, 5468n Cordova 4860n; University 4860 Corinth 5322f28n Cork 4587f91 Corpus Christi College, Cambridge see Cambridge, Corpus Christi College Costa Rica 4864n Covent Garden see London, Covent Garden Crete 4507n Crimea 4646 Crouch Hall, Highgate see London, Highgate, Crouch Hall Crown and Anchor Inn see London, Crown and Anchor Inn, Strand Cumae 4832f61n Cumberland 4642 Cush 4796f48n D Dacia 4848f81 Damascus 5322n, 5426f49v, 5426n Danbury Place 4543 Dauphiné 4809f68n Dead Sea 5331f31vn Dee, river 4780 Delos, island 4507n Delphi 4839f121n, 4856n, 5111n, 5441n Dendera see Tentyra Denmark 4548f91 Devonshire 4509n, 4607n, 4757n, 5136f134v Diddjlet, river 4796f48n Dr Williams’s Library see London, Dr Williams’s Library Dodona 4839f123v, 4839n Dorp see Dort Dorchester 4986n Dort 5086f43vn, [5250], 5250n Drumclog 5039, 5039n Drury Lane see London, Drury Lane Dublin 4821n Dundonnell 4783f89 Dunsinane 4780n Durham 5144f24vn, 5470n E East Cape 4841f120 East Indies 4514, 4514n, 4548f80n Eden 4618f17vn, 4796f48, 4796f48n, 5288n Edinburgh 4549n, 4605f43n, 4646f6n, 4689n, 5040, 5134, 5134f95vn, 5360;

Place-Names

750

University 4632n Edge Hill 4995 Egypt 4507n, 4548ff80, 77v, 4637, 4670n, 4671n, 4637n, 4783f90vn, 4194ff34, 34v, 36, 4794f34n, 4796f48, 4831f58, 4831f58vn, 4839, 4839n, 4869n, 4872, 4872n, 4995, 4997, 4997n, 5069f23v, 5069f23vn, 5116, 5116n, 5206, 5206n, 5207, 5219, 5219n, 5287f14vn, 5377f49n, 5439n Elbe, river 4823 Elbrus, mt 4668 Eleusis 4856n, 4900n Elis 5430n Emmaus 5320 Empyrean 4931f96, 4931f96n Endor 4708, 4708n Enfield 4582n En-gedi 5331f31vn England 4512f4, 4552, 4611f44v 4611n, 4672n, 4691n, 4771, 4801n, 4803n, 4821n, 4826, 4826n, 4827n, 4893n, 4927n, 4931f97, 4938n, 4954f108, 4954n, 5013n, 5023n, 5038n, 5039, 5058n, 5066n, 5082, 5095, 5163n, 5202, 5202f13vn, 5240f26v, 5240f28n 5243f32n, 5246n, 5251, 5251n, 5263, 5263n, 5295n, 5351f39vn, 5374f9n, 5402, 5402n, 5412n, 5414, 5429n, 5441n, 5449n, 5453, 5469, 5469n Ephesus 5075f30n, 5126f104, 5126n Epiros 4832f61n Esk, river 4780 Esneh 4794f34, 4794f34n Essex 4543n, 4547, 4547n, 4673n, 4684n, 5186n Essex St see London, Essex St Ethiopia 4196f48, 5206, 5206n, 5466n Eton College 5047n, 5136n, 5214n, 5236n, 5327, 5359, 5359n, 5380, 5380n, 5389n, 5424n, 5456n, 5457n Euphrates, river 4548f77v, 4196f48, 4796f48n, 5329n, 5334f32, 5334f32n Europe 4548f81, 4548f80n, 4597, 4737, 4812, 4890n, 4948n, 5134f95n, 5194, 5207, 5207n, 5232f39vn, 5262n Ewe, loch 4783f90 Exeter Change 4984f87n F Falmouth 4587f91v, 4587f91vn Fetter Lane see London, Fetter Lane Fettercairn 4780 Finland 4548f80n, 4693 Fitzroy Farm see London, Highgate, Fitzroy House Fitzroy Sq see London, Fitzroy Sq Florence 4646f8v, 4646f8vn; Church of S.Trinità 4832f62n; Monastery of the Angeli 4832f62n Fordoun 4780 Fortunate Isles 5276n France 4512f4, 4512n, 4548f81, 47681, 4771, 4771f46vn, 4801n, 4895, 4934, 4954f105v, 5058, 5060n, 5194, 5207, 5207n, 5294n, 5412, 5469n Frankfort 4660n, 4744n, 4908f67v Fredericshaab 5249f35n Freiberg, Saxony 4646f6n

Place-Names

751

Freyburgh see Freiberg Friendly Islands 4723, 4841 G Galway 5097f10vn Ganges, river 4548f80n Gaul 4548f80 Gehenna 5418f46v, 5418n Geneva 4688, 5058, 5373n Geneva, Lake 5130 Germany 4512, 4512n, 4548f81, 4832f60n, 4866, 4893n, 5191n, 5192n, 5202, 5202f13vn, 5313n, 5323f28v, 5374f64v, 5414, 5415n Giant’s Causeway 4653 Gihon, river 4796f48, 4796f48n Glasgow 4691n, 5039n, 5134, 5134f95vn Glastonbury 5366n Goat Island 4845n Göttingen 4726n, 4839f123v, 4839n, 4945n, 5119n, 5327n Granta See Cambridge Grasmere 5184n Great Baddow 4543 Great Brington 5186n Great Britain 4548ff81, 80n, 4783n, 4797f50, 4839f122v 4998f16, 5374f66, 5412n, 5453n, 5469 Greece 4507n, 4548f81, 4637, 4637n, 4794f34v, 4831ff57, 57vn, 4839f123v, 4839n, 4856n, 4866, 4995, 5206, 5206n, 5207, 5262, 5374f9n, 5412, 5430 Greek St, Soho see London, Greek St, Soho Greenland 4548f80n, 4565 Greta Hall see Keswick, Greta Hall Grove, The see London, Highgate, The Grove H Hades 4616n, 4618f17v, 4794f35v, 4794f35vn; see also Hell Hague, The 5363n, 5412n Halicarnassus 4832f61, 4832f61n Hampshire, Micheldever Church 5186n Hampstead see London, Hampstead Hampton Court 5202n; Palace 5163n Hants see Hampshire Hardhill 5039, 5039n Hart St, Bloomsbury Square see Lon-don, Hart St, Bloomsbury Square Havilah 4796f48n Haymarket see London, Haymarket Hebrew Academy, Highgate see London, Highgate, Hebrew Academy Hebrides, islands 4549, 4549n, 4586n Heidelberg, Library 4709, 4709n Hell 4611f44v, 4611f44vn, 4616, 4618f17vn, 4649, 4689, 4689n, 4795, 4795n, 4832f59v, 4846, 5031, 5031n, 5053, 5065, 5077, 5090f83vn, 5115f109v, 5351f39v, 5351n, 5360f42v, 5395n; see also Hades Hereford 4732n

Place-Names

752

Hertfordshire 4582n Highgate see London, Highgate Hiddekel, river 4196f48, 4796f48n Highgate Grammar School see London, Highgate, Highgate Grammar School Highgate Hill see London, Highgate, Highgate Hill Highgate West Hill see London, High-gate, Highgate West Hill Hindostan 4697 Hippo 5372f5v Holborn see London, Holborn Holland 4809n, 4919, 5202n Holland House see London, Holland House Holly Lodge see London, Highgate, Holly Lodge Holly Terrace see London, Holly Terrace Houndsditch see London, Houndsditch House of Commons see London, House of Commons House of Lords see London, House of Lords Humber, river 4823 Humble 4653 I Iceland 4823, 4823n Ilford 4543 Ilium see Troy Inch-Maree, island 4783f89v India 4548, 4548f80n, 4580, 4580n, 4737n, 4747n, 4832f61vn, 4856n, 4938n, 5313n, 5351f39vn, 5398n Iona, island 5031, 5084n Ionia 4507n, 4839f123v Ireland 4548f81, 4821, 4821n, 4823, 4826, 5207n, 5234, 5246n, 5263f4, 5263n Israel 4523n, 4871n, 4872n, 4897, 4897n, 4933n, 5039, 5069f25n, 5193n, 5371n, 5374f9n, 5384f68v, 5384n, 5433n Italy 4548f91, 4720, 4893n, 4972f115, 5006n, 5324, 5324n, 5406f94n, 5447n, 5468n J Japan 4548ff80v, 78, 5207n Java 4646f3v, 4646f3vn, 4786f125vn, 4882f35 Jena 4809n, 4839f121vn, 4929f29n Jerusalem 4680n, 4709, 4709n, 4743n, 4869n, 5069f23v, 25, 5069f23vn, 5126f104, 5163n, 5322f28, 5322f28n, 5324, 5324n, 5329, 5329n, 5331f31, 5335, 5418n, 5454, 5454n; Temple 4985n, 4995n, 5421, 5421n Jesus College see Cambridge University, Jesus College Jotapata 5331f31vn Judah 4897n, 5384f68v Judea 4709n, 4897, 4897n, 5039, 5069f24v, 5322f28, 5324, 5329n, 5331f31v, 5331f31vn Jupiter, planet 4633f50v, 4640f22v, 4864, 5027, 5422, 5422n Jura, mts 4864n K Ken Wood see London, Ken Wood Kendal 5207n, 5424, 5424n Kent 5453n Keswick 4509n, 4638n, 4952n, 5360f42v, 5419n, 5123n

Place-Names

753

Kew see London, Kew King St, St James’s see London, King St, St James’s Kingsgate 5453, 5453n Kippen 5039n Kirkdale 5061n Kuban, river 4668 L Labrador 4832f59vn Lacken, reservoir 4669 Lake District 4787n, 4952n Lakes see Lake District Lambeth see London, Lambeth Lancashire 4748f55v, 4748f55vn Lapland 4693, 5248 Larissa 5121n Lausdune see Loosduinen Lawarden 5062, 5062n Lebadea 4931f99vn Leeds 5469n Leghorn 4893n Leopoldstadt 4552 Lethe, river 5209f20v Leyton 5186n Libethra 5296n Lilliput 5181n Lincoln’s Inn see London, Lincoln’s Inn Little Broom, loch 4783 Liverpool 4752n, 4920n Lombard St see London, Lombard St London 4509n, 4582n, 4605f43n, 4707n, 4720, 4743n, 4756n, 4772, 4796f48vn, 4799n, 4827n, 4837n, 4848n, 4929f31, 4929f31n, 4963n, 4966n, 4984f87n, 5037n, 5059f59v, 5097n, 5123n, 5134n, 5149n, 5186n, 5207n, 5246n, 5278, 5341n, 5419n, 5444n, 5469, 5470n Aldersgate St 4611f45, 4611f45n; Archway 5166n; Bartlett’s Buildings, Holborn 5240f26v, 5240f26vn; Blackfriars 4986n; Blackheath 4957; Blandford Place, Pall Mall 5143f19n; Bloomsbury Square 4624, 4624n; Bow 4543; Bow Street 4732n; British Academy 5390n; British Institution 5163n; Bromwich Walk 5358n; Buckingham St, Fitzroy Square 5186n; Bull and Mouth Inn 4611f45, 4611f45n; Burlington Hotel 5313 Carleton House 4706n, 4772; Cato Street 4691n, 4801n; Chelsea 4735, 4735n;

Place-Names

754

Christie’s 4505, 4505n; Christ’s Hospital 4606, 4606n, 4734n, 5235n, 5402f82vn, 5453n, 5458n; Church Lane, Chelsea 4735, 4735n; Covent Garden 5471n; Crown and Anchor Inn, Strand 5134f95vn Dr Williams’s Library 4638n; Drury Lane (Theatre) 4990n; Dutch Chapel 5471n; Essex St 4752; Fetter Lane 5240f27 5240f27n; Fitzroy Square 5186n; Greek St, Soho 4734n; Hampstead 5147n, 5359n, 5389; Hart St, Bloomsbury Square 4624n; Haymarket 4528n Highgate xxi, N 28 Gen, 4534n, 4537, 4584, 4606n, 4629n, 4638n, 4673n, 4678n, 4743n, 4748n, 4750n, 4756n, 4825, 4900n, 4926n, 4927, 4947, 4952, 4952n, 4963n, 4966n, 4993n, 5010n, 5027n, 5074n, 5123n, 5143f19n, 5148, 5149n, 5166n, 5184n, 5190n, 5204n, 5229n, 5292n, 5328n, 5362, 5389n, 5398f77vn, 5419n, 5453, 5454, 5456n: Cholmeley’s Free Grammar School see Highgate Grammar School; Crouch Hall 4836n; Fitzroy House 5433, 5433n; The Grove 4878n, 5011n, 5110, 5123f107vn, 5143f19, 5147n, 5164n, 5428n, 5433n, 5444; Hebrew Academy 5321n; Highgate Grammar School 4954n, 5074n; Highgate Hill xx; Highgate West Hill 4878n; Holly Lodge 5358n; Holly Terrace 4878, 4878n; Moreton House 4878n, 5011n; South Grove 4878n, 5358n; Southwood 4878, 4878n; Southwood Lane 5398n Holborn 5240f26v, 5240f26vn; Holland House 4509n; Houndsditch 5454, 5454n; House of Commons 4684, 4684n, 4700, 4700n, 4732, 4732n, 4733n, 4748n, 4800n, 4805, 4805n, 4821, 4821n, 4827, 4827n, 4920, 4920n, 4938f115, 4938f115n, 4958n, 5056, 5056n, 5057, 5059f57, 5095, 5097f10vn, 5134, 5134f95vn, 5223, 5263n, 5265n, 5330n, 5402f84vn, 5453n; see also below, Parliament; House of Lords 4684, 4684n, 4700n, 4725, 4725n, 4801, 4801n, 4805, 4805n, 4827, 4827n, 4920, 4920n, 4958n, 5095, 5263n, 5359n; see also below, Parliament Ken Wood 5147n; Kew 5108n; King St, St James’s 5149; Lambeth 4587f91vn; Lincoln’s Inn 5153n, 5389n, 5424n, 5470n; Lombard St 5944; New Bridge St 4986n; Newgate 4611f45n, 4743, 4743n, 4821;

Place-Names

755

Old Bailey 4938f115 Palace Yard 4772, 4772n; Pall Mall 5143f19n; Park Place 5471; Parliament 4684, 4732, 4801n, 4938, 4966n, 5004n, 5046, 5051, 5051n, 5085, 5134f95v, 5134f95vn, 5263f3v, 5265f4, 5402ff82, 83v 5437n, 5453, 5453n; see also House of Commons, House of Lords; Paternoster Row 5214n Royal Academy 4505n, 5148n; Royal College of Surgeons 4541f37vn, 4617n, 4931f96n; Royal Institution of Great Britain xiii, 4541n, 4560n, 4561n, 4564n, 4565n, 4628n, 4646ff6v, 9v, 4646n, 4659n, 4751n, 4929f31vn, 5154n, 5257n, 5438n; Royal Society 4663n, 4823n, 4833n, 4843n, 5108, 5108n, 5156n; Royal Society of Literature xix, 5186n, 5219n, 5229n, 5236n, 5240f26v, 5240f26vn, 5390n, 5471n; Russell Sq 4638 St James’s 5149, 5186n, 5471n; St James’s Theatre [4528], 4528n; St Paul’s Cathedral 4505n, 4734n, 5262n, 5458n; St Paul’s Church, Covent Garden 5471n; St Thomas’s Hospital 4744; Sion College 4991, 4991n; Smithfield 4772, 4772n; Soho 4734n; Spital Fields 4594f38n, 4772, 4772n, 4748f58n; Strand 5260; Tavistock St 4638; Tower 4772n, 5051n; Tyburn Court 4809 Upper Baker St 5471; Wapping 4916, 4916n; Wellington Arms 5444; Westminster 4707n, 5134n; Westminster Abbey 4505n, 4827n; Whitechapel 4821; Whittington College 5166n; Woburn Place 4638, 4638n Loosduinen 5363, 5363n Lyceum see Athens, Lyceum Lycia 4507, 4507n Lydia 4507, 4839f123 M Macedonia 4548f81 Madagascar 4759f39 Malaya 4548f80n Malta 4719f53n, 4740, 4954f107vn, 4986n, 5208n, 5313n, 5440n, 5447n; Quarantine Harbour 5349n Manchester 5223n, 5469n; St John’s Church 5186n; St Peter’s Fields xx, 4594f38n, 4691n, 4772n Mantua 5029n Maranha 5231, 5231n

Place-Names

756

Maranon, river 5231n Maree, loch 4783ff89v, 90 Margate 5454, 5454n Marianas, islands 4548f80n Marischal College see Aberdeen, Marischal College Mars, planet 4640f22ν Mauritania 5246, 5246n Mecca 5299n Media 4783f90vn Medina see Al-Medinah Mediterranean Sea 4796f48 Merns 4780 Mesopotamia 4548f81v Messana 4617n Mexico 4864n, 5387, 5387n Micheldever Church see Hampshire, Micheldever Church Middlesex 4772n Milan 4720n, 4805, 4805n, 4809 Mile End 4543 Moab 4670n Moats Farm see Mott’s Farm Molucca 4548f80n Monktown Church see Pembroke, Monktown Church Mont Blanc see Blanc, Mont Monteith 5039n Moray 4780, 4780n Moreton House see London, Highgate, Moreton House Morocco 5133f100v Mosul 4796f48n Mott’s Farm 4547, 4547n Münich 4927n N Nan-niun, loch 4783f89v, 4783f89vn Naples 4517n, 4801n, 4805, 4805n, 5204, 5248, 5412 Nazareth 5334f33vn Negro, river 4863, 4863n Nestos, river 4646f9vn Nether Stowey 4783f89v, 4783f89vn, 5229n Netherlands 5013n New Bridge St see London, New Bridge St New England 5024 New Gate see London, Newgate New Holland 4644, 5232f39 New Sarum see Salisbury, New Sarum Nicea 4911n, 5172, 5297n, 5301n Nicopolis 5312n Nile, river 4548f77v, 4604f41v, 4796f48, 4796f48n Nineveh 5273, 5273n Norfolk 4883f35v Nortam 5470n

Place-Names

757

Northampton 5444 Northamptonshire 4931f101n Norway 4548f81, 4637n Norwich 5334f32vn Nova Scotia 5240f26vn O Obi, river 4548f80n Oceanus 4794, 4794ff34v, 35vn, 4832f61v, 4832f61vn Oenoe 5364, 5364n Old Bailey see London, Old Bailey Old Sarum see Salisbury, Old Sarum Olympia 5280f10vn, 5430n Oriel College see Oxford University, Oriel College Orkney, islands 4780n Orinoco, river 4864n, 5231n Oronooko 5231, 5231n Otaheite, island see Tahiti, island Ottery St Mary 4509n, 4645n, 4952n Oxford 4651n, 5061, 5376; University 4509n, 4589n, 4593n, 4691, 4691n, 4763, 4828n, 4937, 4937n, 5015n, 5027n, 5061n, 5126f104, 5126n, 5240f26v, 5240f26vn, 5246n, 5262n; Bodleian Library 5351f39vn; Oriel College 4509n, 4689, 4689n, 4752n, 5061n P Pacific Ocean 4845n, 5254n Padalon 5351n Paisley 5134 Palace Yard see London, Palace Yard Palestine 4548f81v, 4858, 4869, 4869n, 5069f25, 5172, 5172n, 5287f14v, 5287f14vn, 5324, 5324n, 5331f31v Pall Mall see London, Pall Mall Palmyra 4709n Pamphylia 4507, 4507n Pangaeus, mt 5296n Paradise 5299, 5299n Paris 4512f3v, 4512n, 4587f91v, 4587f91vn, 4832f60vn, 5105n, 5366, 5366n, 5412, 5412n; Royal Library 5351f39v, 5351f39vn Park Place see London, Park Place Parliament see London, Parliament Parthenon see Athens, Parthenon Pately Bridge see Yorkshire, Pately Bridge Paternoster Row see London, Paternoster Row Pella 5324, 5324n Pembroke, Monktown Church 5240f26, 5240f26n Penrith 5163n Persia 4548ff80v, 78, 4637, 4690n, 4697, 4997, 5351f39vn, 5372f5n, 5374f9n Peru 5247n Peterloo see Manchester, St Peter’s Fields Petworth House see Sussex, Petworth House

Place-Names

758

Philippines, islands 4548f80n Phison, river 4796f48, 4196f48n Phlius 4527n Phoenicia 4507n, 4690, 4690n Phrygia 4900n Pillars of Hercules 4865n Pisa 4774n Pisgah, mt 4832f62n Poland 4529, 4548f80v Polynesia 4548f80v Pontefract, Ackworth School 5328n Portugal 5263f4, 5313n, 5412n Prague 5366, 5366n, 5407, 5407n Prince of Wales, cape 4841f120 Prussia 4529, 4552, 5412n Purgatory 4795, 5362, 5362n Puriphlegethon see Pyriphlegethon, river Pyriphlegethon, river 5090f83v, 5090f83vn, 5209f20v Q Quantock, hills 4993n, 4994f117, 4994n Quarantine Harbour, Malta see Malta, Quarantine Harbour R Ramsgate N 30 Gen, 4590, 4590n, 4608n, 4673n, 4837n, 4926n, 4994n, 5003n, 5005, 5005n, 5010n, 5011n, 5012n, 5019, 5025n, 5028n, 5032n, 5053n, 5110, 5110n, 5164, 5164n, 5166, 5169, 5453n, 5456, 5456n, 5461, 5461n, 5466n; Waterloo Plains 5453, 5453n Red Sea 4548f80n Redcliffe Parade see Bristol, Redcliffe Parade Rheims 4832f60vn, 4858n, 5075f29vn Rhemes see Rheims Rhone, river 5130 Rocky Mountains 4948n Rome 4548f91, 4616n, 4827n, 4839f122v, 4839f122n, 4866, 4893, 4893n, 4934n, 4995, 5037, 5069, 5069ff23v, 24vn, 5163n, 5169, 5202f12, 5204, 5204n, 5205, 5211n, 5224, 5232f39vn, 5262, 5278, 5278n, 5312n, 5324, 5329n, 5331n, 5335, 5412, 5430, 5430n, 5468; Campus Martius 5163n; Church of St Peter 5163n; Sistine Chapel 5163n Romford 4543 Ross 4780, 4780n Rosshire 4783f89 Royal Academy see London, Royal Academy Royal College of Surgeons see London, Royal College of Surgeons Royal Library see Paris, Royal Library Royal Institution of Great Britain see London, Royal Institution of Great Britain Royal Society see London, Royal Society Royal Society of Literature see London, Royal Society of Literature Rumford see Romford Runsells 4543, 4543n

Place-Names

759

Russel Sq see London, Russell Sq Russia 4548f80v, 4866, 5194, 5412n, 5453 Rydal Mt, house 4952, 4952n, 5424n S Saddleback see Blencathra, mt St Albans 4748f59n St James’s see London, St James’s St John’s Church see Manchester, St John’s Church St John’s College see Cambridge University, St John’s College St Lawrence 4543n, 4547, 4547n St Maur-sur-Loire 5300n St Paul’s see London, St Paul’s Cathedral St Paul’s Church, Covent Garden see London, St Paul’s Church, Covent Garden St Peter’s Church see Rome, Church of St Peter St Peter’s College see Cambridge University, St Peter’s College St Peter’s Fields see Manchester, St Peter’s Fields St Petersburg 4809 St Thomas’s Hospital see London, St Thomas’s Hospital Sais 4839f123, 4839f123n Salcombe 4938n Salem 5384n Salerno 4970n Salisbury: New Sarum 5134f95vn; Old Sarum 5134, 5134f95vn Salt Hill 5380n Samos, island 5406f94, 4506f94n, 5439n Samothrace, island 4839, 4839n, 5069f23v, 5069f23νn Santa Trinità, church see Florence, Church of Santa Trinità Sarmatia 4548f81 Saturn, planet 4640f22v Saumur 4908f68n Scotland 4507, 4586n, 4672n, 4748n, 4995, 4995n, 5029n, 5035n, 5038, 5038n, 5039, 5058n, 5082, 5134f95vn, 5251, 5251n, 5263n, 5374f18vn, 5402f83 Scythia 5207 Selborne 4893, 4893n Senegal 4670, 4670n Shield-brae 5039n Sicily 4740, 4995, 4995n Sidon 4919, 5439n Siloam, pool 4612ff46,46v, 4612ff46v, 47n, 4612, 4612n Sion College see London, Sion College Sirius, star 4633f50v, 5422, 5422n Sistine Chapel see Rome, Sistine Chapel Skiddaw, mt 4646f6, 4994f117 Skye, island 4653 Smithfield see London, Smithfield Snoreham 4543n Soho see London, Soho Somerset 4682n, 4821n

Place-Names

760

South Grove see London, Highgate, South Grove South Sea Islands 4723 Southampton Farm see London, Southampton Farm Southwood see London, Highgate, Southwood Lane Spa Fields see London, Spital Fields Spain 4548f81, 4796f48, 4801n, 4860, 4860n, 4908f68, 4908f68n, 4972f115, 5057n, 5240f28n, 5263f4, 5412n Sparta 4995 Spital Fields see London, Spital Fields Staffa, island 4653 Steeple 4543n Stirling 5039n Stockport 4772n Stowey see Nether Stowey Strand see London, Strand Strasbourg 5374f18vn Stratford 4543 Styx, river 5027n Sudbury 5389n Sumatra 4833n Surinam 4518f96v, 4518f96vn, 4786, 4786f125νn Sussex 4673n; Petworth House 5186n Sutherland 4780n, 4783f89 Sweden 4548f81 Switzerland 4934n, 5375, 5375n, 5412n Syracuse 5406f94n Syria 4548f81v, 4709n, 5331f31vn, 5439n T Tahiti, island 5300, 5300n Tarentum 5406n Tarsus 5426f50 Tartarus 5362, 5362n Tartary 4548f80v, 4646f9v Tavistock St see London, Tavistock St Tedworth 4797f50vn Temple see Jerusalem, Temple Teneriffe, mt 5343f130v Tentyra 4839f122, 4839f122n, 5219n Thames, river 4929f31 Thasos, island 4646f9vn Thebes 4748f55vn, 4931f99νn Thesprotia 4839f123 Thirkelby 5186n Thrace 4507n, 4646f9vn, 4839, 4839n, 5206, 5206n Tiber, river 5329n Tiberias, Academy 4709, 4709n Tigris, river 4548f77v, 4796f48 Tophet 5418f46v, 5418n Tourquant 4908f68n

Place-Names

761

Tours 4831ƒ58νn, 5062n Tower of London see London, Tower Trent 4701, 4701n, 4831f58v, 5468n Trinacria, island 4794f34v, 4794f34vn Trinity College see Cambridge University, Trinity College Troy 4647, 4647n, 4748f55v, 4832f61n, 4839f121n, 4995, 5202n Tschegem, river 4668 Tscherek, river 4668 Tübingen 4514n, 5322n Turkey 4832f60 Tyana 5069f23vn, 5075f29vn Tyburn Court see London, Tyburn Court Tyre 4919, 5439n U United Kingdom 5263n United States 5134n Upper Baker St see London, Upper Baker St Upsala 5232n Utrecht 5363n V Varsovie see Warsaw Venice 4927n Vera Cruz 4864n Vermont 5371n Verulam/Verulamium 4748f59; see also St Albans Vienna 4552, 4552n, 4594f36n W W.I. see West Indies Wagram 4768n Wales 4823 Walmer 5012n, 5453, 5453n Waltham Cross 4582, 4582n Wapping see London, Wapping Warsaw 4529, 4529n Waterloo 4748f55vn Waterloo Plains see Ramsgate, Waterloo Plains Wellington Arms see London, Wellington Arms West Country 4756n, 4952n West Hill see London, Highgate, Highgate West Hill West Indies 4514n, 4833n, 5402f84vn, 5208, 5208n, 5211, 5211n, 5359 Westminster see London, Westminster Westminster Abbey see London, Westminster Abbey Weymouth 4938f115n White Chapel see London, Whitechapel Whitford 4543 Whittington College see London, Whittington College Wiltshire 4684n

Place-Names Windsor Castle 5471n Woburn Place see London, Woburn Place Wolverley House see Worcestershire, Wolverley House Wooburn Place see London, Woburn Place Worcester 4995, 4995n Worcestershire, Wolverley House 5186n Y Yarmouth 4723n Yorkshire 4748f55vn, 5134f95vn, 5186n; Pately Bridge 5152 Z Zavila 4796f48n

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