it. And wonderfully in the insect realm doth the irritability, the proper seat of instinct, while yet the nascent sensibility is subordinate thereto,—most wonderfully, I say, doth the muscular life in the insect, and the musculo-arterial in the bird, imitate and typically rehearse the adaptive understanding, yea, and the moral affections and charities of man. Let us carry ourselves back, in spirit, to the mysterious week, the teeming work-days of the Creator, as they rose in vision before the eye of the inspired historian "of the generations of the heaven and earth, in the days that the Lord God made the earth and the heavens." And who that hath watched their ways with an understanding heart, could, as the vision evolving still advanced towards him, contemplate the filial and loyal bee; the home building, wedded, and divorceless swallow; and, above all, the manifoldly intelligent ant tribes, with their commonwealth and confederacies, their warriors and miners, the husband-folk, that fold in their tiny flocks on the honied leaf, and the virgin sisters with the holy instincts of maternal love, detached and in selfless purity, and not say to himself, Behold the shadow of approaching Humanity, the sun rising from behind, in the kindling morn of creation! Thus all lower natures find their highest good in semblances and seekings of that which is higher and better. All things strive to ascend, and ascend in their striving. And shall man alone stoop? Shall his pursuits and desires, the reflections of his inward life, be like the reflected image of a tree on the edge of a pool, that grows downward, and seeks a mock heaven in the unstable element beneath it, in neighbourhood with the slim water-weeds and oozy bottom-grass that are yet better than itself and more noble, in as far as substances that appear as shadows are preferable to shadows mistaken for substance? No! it must be a higher good to make you happy. While you labour for any thing below your proper humanity, you seek a happy life in the region of death. Well saith the moral poet:—
'Unless above himself he canErect himself, how mean a thing is man!'"P. 105. 2d ed.—ED.
33
This, a very thick folio of the old sort, was one of Mr. Coleridge's text books for English church history. He used to say that there was no substitute for it in a course of study for a clergyman or public man, and that the modern political Dissenters, who affected to glory in Baxter as a leader, would read a bitter lecture on themselves in every page of it. In a marginal note I find Mr. C. writing thus: "Alas! in how many respects does my lot resemble Baxter's! But how much less have my bodily evils been, and yet how very much greater an impediment have I suffered them to be! But verily Baxter's labours seem miracles of supporting grace."—ED.
34
"A woman's friendship," I find written by Mr. C. on a page dyed red with an imprisoned rose-leaf, "a woman's friendship borders more closely on love than man's. Men affect each other in the reflection of noble or friendly acts; whilst women ask fewer proofs, and more signs and expressions of attachment."—ED.
35
The reader who has never studied Plato, Bacon, Kant, or Coleridge in their philosophic works, will need to be told that the word Idea is not used in this passage in the sense adopted by "Dr. Holofernes, who in a lecture on metaphysics, delivered at one of the Mechanics' Institutions, explodes all ideas but those of sensation; whilst his friend, deputy Costard, has no idea of a better-flavoured haunch of venison, than he dined off at the London Tavern last week. He admits (for the deputy has travelled) that the French have an excellent idea of cooking in general; but holds that their most accomplished maîtres de cuisine have no more idea of dressing a turtle, than the Parisian gourmands themselves have any real idea of the true taste and colour of the fat." Church and State, p. 78. No! what Mr. Coleridge meant by an idea in this place may be expressed in various ways out of his own works. I subjoin a sufficient definition from the Church and State, p. 6. "That which, contemplated objectively, (that is, as existing externally to the mind,) we call a law; the same contemplated subjectively, (that is, as existing in a subject or mind,) is an idea. Hence Plato often names Ideas, Laws; and Lord Bacon, the British Plato, describes the laws of the material universe as the ideas in nature. "Quod in natura naturata Lex, in natura naturante Idea dicitur." A more subtle limitation of the word may be found in the last paragraph of Essay (E) in the Appendix to the Statesman's Manual.—ED.
38
Mr. Coleridge had a very friendly acquaintance with several learned Jews in this country, and he told me that, whenever he had fallen in with a Jew of thorough education and literary habits, he had always found him possessed of a strong natural capacity for metaphysical disquisitions. I may mention here the best known of his Jewish friends, one whom he deeply respected, Hyman Hurwitz.—ED.
39
John Duns Scotus was born in 1274, at Dunstone in the parish of Emildune, near Alnwick. He was a fellow of Merton College, and Professor of Divinity at Oxford. After acquiring an uncommon reputation at his own university, he went to Paris, and thence to Cologne, and there died in 1308, at the early age of thirty-four years. He was called the Subtle Doctor, and found time to compose works which now fill twelve volumes in folio. See the Lyons edition, by Luke Wadding, in 1639.
William Ockham was an Englishman, and died about 1347; but the place and year of his birth are not clearly ascertained. He was styled the Invincible Doctor, and wrote bitterly against Pope John XXII. We all remember Butler's account of these worthies:—
"He knew what's what, and that's as highAs metaphysic wit can fly;In school divinity as ableAs he that hight Irrefragable,A second Thomas, or at onceTo name them all, another Dunse;Profound in all the NominalAnd Real ways beyond them all;For he a rope of sand could twistAs tough as learned Sorbonist."HUDIBRAS. Part I. Canto I. v. 149.The Irrefragable Doctor was Alexander Hales, a native of Gloucestershire, who died in 1245. Amongst his pupils at Paris, was Fidanza, better known by the name of Bonaventura, the Seraphic Doctor. The controversy of the Realists and the Nominalists cannot he explained in a note; but in substance the original point of dispute may be thus stated. The Realists held generally with Aristotle, that there were universal ideas or essences impressed upon matter, and covëal with, and inherent in, their objects. Plato held that these universal forms existed as exemplars in the divine mind previously to, and independently of, matter; but both maintained, under one shape or other, the real existence of universal forms. On the other hand, Zeno and the old Stoics denied the existence of these universals, and contended that they were no more than mere tenms and nominal representatives of their particular objects. The Nominalists were the followers of Zeno, and held that universal forms are merely modes of conception, and exist solely in and for the mind. It does not require much reflection to see how great an influence these different systems might have upon the enunciation of the higher doctrines of Christianity.—ED.
40
"This is the test and character of a truth so affirmed (—a truth of the reason, an Idea)—that in its own proper form it is inconceivable. For to conceive, is a function of the understanding, which can he 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, the centre of which is every where, and the circumference no where. The soul is all in every part." Aids to Reflection, n. 224.n. See also Church and State, p. 12.—ED.
41
I find the following remarkable passage in p. 301. vol. i. of the richly annotated copy of Mr. Southey's Life of Wesley, which Mr. C. bequeathed as his "darling book and the favourite of his library" to its great and honoured author and donor:—
"The coincidence throughout of all these Methodist cases with those of the Magnetists
