tintinnabulum. Item, the cattle on the river, and valley of dark pines and firs in the Hartz.
The army of Clotharius besieging Sens were frightened away by the bells of St. Stephen's, rung by the contrivance of Lupus, Bishop of Orleans.
For ringing the largest bell, as a Passing-bell, a high price was wont to be paid, because being heard afar it both kept the evil spirits at a greater distance, and gave the chance of the greater number of prayers pro mortuo, from the pious who heard it.
Names of saints were given to bells that it might appear the voice of the Saint himself calling to prayer. Man will humanise all things.
[It is strange that Coleridge should make no mention of Schiller's "Song of the Bell," of which he must, at any rate, have heard the title. Possibly the idea remained though its source was forgotten. The Latin distichs were introduced by Longfellow in his "Golden Legend."
Of the cow-bells in the Hartz he gives the following account in an unpublished letter to his wife. April-May, 1799. "But low down in the valley and in little companies on each bank of the river a multitude of green conical fir-trees, with herds of cattle wandering about almost every one with a cylindrical bell around its neck, of no inconsiderable size. And as they moved, scattered over the narrow vale, and up among the trees of the hill, the noise was like that of a great city in the stillness of the Sabbath morning, where all the steeples, all at once are ringing for Church. The whole was a melancholy scene and quite new to me."]
FOOTNOTES:
[O heaven, 'twas frightful! now run down and stared at
By shapes more ugly than can be remembered—
Now seeing nothing and imagining nothing,
But only being afraid—stifled with Fear!
And every goodly, each familiar form
Had a strange somewhat that breathed terrors on me!
(From my MS. tragedy [S. T. C.]) Remorse, iv. 69-74—but the passage is omitted from Osorio, act iv. 53 sq. P. W., pp. 386-499].
CHAPTER VII
1810
O dare I accuse
My earthly lot as guilty of my spleen,
Or call my destiny niggard! O no! no!
It is her largeness, and her overflow,
Which being incomplete, disquieteth me so!
S. T. C.
A PIOUS ASPIRATION
My own faculties, cloudy as they may be, will be a sufficient direction to me in plain daylight, but my friend's wish shall be the pillar of fire to guide me darkling in my nightly march through the wilderness.
THOUGHT AND ATTENTION
Thought and attention are very different things. I never expected the former, (viz., selbst-thätige Erzeugung dessen, wovon meine Rede war) from the readers of The Friend. I did expect the latter, and was disappointed. Jan. 3, 1810.
This is a most important distinction, and in the new light afforded by it to my mind, I see more plainly why mathematics cannot be a substitute for logic, much less for metaphysics, that is, transcendental logic, and why, therefore, Cambridge has produced so few men of genius and original power since the time of Newton. Not only it does not call forth the balancing and discriminating power [that I saw long ago] but it requires only attention, not thought or self-production.
LAW AND GOSPEL
"The man who squares his conscience by the law" was, formerly, a phrase for a prudent villain, an unprincipled coward. At present the law takes in everything—the things most incongruous with its nature, as the moral motive, and even the feelings of sensibility resulting from accidents of cultivation, novel-reading for instance. If, therefore, at all times, the law would be found to have a much greater influence on the actions of men than men generally suppose, or the agents were themselves conscious of, this influence we must expect to find augmented at the present time in proportion to the encroachments of the law on religion, the moral sense, and the sympathies engendered by artificial rank. Examine this and begin, for instance, with reviews, and so on through the common legal immoralities of life, in the pursuits and pleasures of the higher half of the middle classes of society in Great Britain.
CATHOLIC REUNION
"Hence (i.e., from servile and thrall-like fear) men came to scan the Scriptures by the letter and in the covenant of our redemption magnified the external signs more than the quickening power of the Spirit."—Milton's Review of Church Government, vol. i. p. 2.
It were not an unpleasing fancy, nor one wholly unworthy of a serious and charitable Christianity, to derive a shadow of hope for the conversion and purification of the Roman Apostasy from the conduct and character of St. Peter as shadowing out the history of the Latin Church, whose ruling pastor calls himself the successor of that saint. Thus, by proud humility, he hazarded the loss of his heavenly portion in objecting to Christ's taking upon himself a lowly office and character of a servant (hence the pomps and vanities with which Rome has tricked out her bishops, &c.), the eager drawing of the fleshly sword in defence of Christ; the denying of Christ at the cross (in the apostasy); but, finally, his bitter repentance at the third crowing of the cock (perhaps Wickliffe and Huss the first, Luther the second, and the third yet to come-or, perhaps Wickliffe and Luther the first, the second may be the present state of humiliation, and the third yet to come). After this her eyes will be opened to the heavenly vision of the universal acceptance of Christ of all good men of all sects, that is, that faith is a moral, not an intellectual act.
THE IDEAL MARRIAGE
On some delightful day in early spring some of my countrymen hallow the anniversary of their marriage, and with love and fear go over the reckoning of the past and the unknown future. The wife tells with half-renewed modesty all the sweet feelings that she disguised and cherished in the courting-time; the man looks with a tear full in his eye and blesses the hour when for the first time (and oh! let it be the last) he spake deep and solemn to a beloved being—"Thou art mine and I am thine, and henceforward I shield and shelter [thee] against the world, and thy sorrows shall be my sorrows, and though abandoned by all men, we two will abide together in love and duty."
In the holy eloquent solitude where the very stars that twinkle seem to be a voice that suits the dream, a voice of a dream, a voice soundless and yet for the ear not the eye of the soul, when the winged soul passes over vale and mountain, sinks into glens, and then climbs with the cloud, and passes from cloud to cloud, and thence from sun to sun—never is she alone. Always one, the dearest, accompanies and even when he melts, diffused in the blue sky, she melts at the same moment into union with the beloved.
A SUPERFLUOUS ENTITY
That our religious faiths, by the instincts which lead us to metaphysical investigation, are founded in a practical necessity, not a mere intellectual craving after knowledge, and systematic conjecture, is evinced by the interest which all men take in the questions of future existence, and the being of God; while even among those who are speculative by profession a few phantasts only have troubled themselves with the questions of pre-existence, or with attempts to demonstrate the posse and esse of a devil. But in the latter case more is involved. Concerning pre-existence men in general have neither care nor belief; but a devil is taken for granted, and, if we might trust words, with the same faith as a Deity—"He neither believes God or devil." And yet, while we are delighted in hearing proofs of the one, we never think of asking a simple question concerning the other. This, too, originates in a practical source. The Deity is not a mere solution of difficulties concerning