Samuel Coleridge - The Complete Essays, Lectures & Letters of S. T. Coleridge (Illustrated)

All my experience from my first entrance into life to the present hour is in favour of the warning maxim, that the man, who opposes in toto the political or religious zealots of his age, is safer from their obloquy than he who differs from them but in one or two points, or perhaps only in degree. By that transfer of the feelings of private life into the discussion of public questions, which is the queen bee in the hive of party fanaticism, the partisan has more sympathy with an intemperate opposite than with a moderate friend. We now enjoy an intermission, and long may it continue! In addition to far higher and more important merits, our present Bible societies and other numerous associations for national or charitable objects, may serve perhaps to carry off the superfluous activity and fervour of stirring minds in innocent hyperboles and the bustle of management. But the poison-tree is not dead, though the sap may for a season have subsided to its roots. At least let us not be lulled into such a notion of our entire security, as not to keep watch and ward, even on our best feelings. I have seen gross intolerance shown in support of toleration; sectarian antipathy most obtrusively displayed in the promotion of an undistinguishing comprehension of sects: and acts of cruelty, (I had almost said,) of treachery, committed in furtherance of an object vitally important to the cause of humanity; and all this by men too of naturally kind dispositions and exemplary conduct.

The magic rod of fanaticism is preserved in the very adyta of human nature; and needs only the re-exciting warmth of a master hand to bud forth afresh and produce the old fruits. The horror of the Peasants’ war in Germany, and the direful effects of the Anabaptists’ tenets, (which differed only from those of jacobinism by the substitution of theological for philosophical jargon,) struck all Europe for a time with affright. Yet little more than a century was sufficient to obliterate all effective memory of these events. The same principles with similar though less dreadful consequences were again at work from the imprisonment of the first Charles to the restoration of his son. The fanatic maxim of extirpating fanaticism by persecution produced a civil war. The war ended in the victory of the insurgents; but the temper survived, and Milton had abundant grounds for asserting, that “Presbyter was but OLD PRIEST writ large!” One good result, thank heaven! of this zealotry was the reestablishment of the church. And now it might have been hoped, that the mischievous spirit would have been bound for a season, “and a seal set upon him, that he should deceive the nation no more.” But no! The ball of persecution was taken up with undiminished vigour by the persecuted. The same fanatic principle that, under the solemn oath and covenant, had turned cathedrals into stables, destroyed the rarest trophies of art and ancestral piety, and hunted the brightest ornaments of learning and religion into holes and corners, now marched under episcopal banners, and, having first crowded the prisons of England, emptied its whole vial of wrath on the miserable Covenanters of Scotland . A merciful providence at length constrained both parties to join against a common enemy. A wise government followed; and the established church became, and now is, not only the brightest example, but our best and only sure bulwark, of toleration! — the true and indispensable bank against a new inundation of persecuting zeal — Esto perpetua!

A long interval of quiet succeeded; or rather, the exhaustion had produced a cold fit of the ague which was symptomatized by indifference among the many, and a tendency to infidelity or scepticism in the educated classes. At length those feelings of disgust and hatred, which for a brief while the multitude had attached to the crimes and absurdities of sectarian and democratic fanaticism, were transferred to the oppressive privileges of the noblesse, and the luxury; intrigues and favouritism of the continental courts. The same principles, dressed in the ostentatious garb of a fashionable philosophy, once more rose triumphant and effected the French revolution. And have we not within the last three or four years had reason to apprehend, that the detestable maxims and correspondent measures of the late French despotism had already bedimmed the public recollections of democratic phrensy; had drawn off to other objects the electric force of the feelings which had massed and upheld those recollections; and that a favourable concurrence of occasions was alone wanting to awaken the thunder and precipitate the lightning from the opposite quarter of the political heaven?

In part from constitutional indolence, which in the very hey-day of hope had kept my enthusiasm in check, but still more from the habits and influences of a classical education and academic pursuits, scarcely had a year elapsed from the commencement of my literary and political adventures before my mind sank into a state of thorough disgust and despondency, both with regard to the disputes and the parties disputant. With more than poetic feeling I exclaimed:

The sensual and the dark rebel in vain,

Slaves by their own compulsion! In mad game

They break their manacles, to wear the name

Of freedom, graven on a heavier chain.

O Liberty! with profitless endeavour

Have I pursued thee many a weary hour;

But thou nor swell’st the victor’s pomp, nor ever

Didst breathe thy soul in forms of human power!

Alike from all, howe’er they praise thee,

(Nor prayer nor boastful name delays thee)

From Superstition’s harpy minions

And factious Blasphemy’s obscener slaves,

Thou speedest on thy cherub pinions,

The guide of homeless winds and playmate of the waves!

I retired to a cottage in Somersetshire at the foot of Quantock, and devoted my thoughts and studies to the foundations of religion and morals. Here I found myself all afloat. Doubts rushed in; broke upon me “from the fountains of the great deep,” and fell “from the windows of heaven.” The fontal truths of natural religion and the books of Revelation alike contributed to the flood; and it was long ere my ark touched on an Ararat, and rested. The idea of the Supreme Being appeared to me to be as necessarily implied in all particular modes of being as the idea of infinite space in all the geometrical figures by which space is limited. I was pleased with the Cartesian opinion, that the idea of God is distinguished from all other ideas by involving its reality; but I was not wholly satisfied. I began then to ask myself, what proof I had of the outward existence of anything? Of this sheet of paper for instance, as a thing in itself, separate from the phaenomenon or image in my perception. I saw, that in the nature of things such proof is impossible; and that of all modes of being, that are not objects of the senses, the existence is assumed by a logical necessity arising from the constitution of the mind itself, — by the absence of all motive to doubt it, not from any absolute contradiction in the supposition of the contrary. Still the existence of a Being, the ground of all existence, was not yet the existence of a moral creator, and governour. “In the position, that all reality is either contained in the necessary being as an attribute, or exists through him, as its ground, it remains undecided whether the properties of intelligence and will are to be referred to the Supreme Being in the former or only in the latter sense; as inherent attributes, or only as consequences that have existence in other things through him . Were the latter the truth, then notwithstanding all the preeminence which must be assigned to the Eternal First from the sufficiency, unity, and independence of his being, as the dread ground of the universe, his nature would yet fall far short of that, which we are bound to comprehend in the idea of GOD. For, without any knowledge or determining resolve of its own, it would only be a blind necessary ground of other things and other spirits; and thus would be distinguished from the FATE of certain ancient philosophers in no respect, but that of being more definitely and intelligibly described.”