or in earnest discourse, and his countenance retained the same charms of benignity, gentleness, and intelligence, though this expression varied with the thoughts he uttered, and was much modified by his sensitive nature. His quotations from the poets, of high character, were most feelingly and most luminously given, as by one inspired with the subject. In my early intimacy with this great man, I was especially struck with the store of knowledge he possessed, and on which I ever found one might safely rely. I begged him to inform me by what means the human mind could retain so much, to which he always gave the following answer:
“The memory is of two kinds,” (a division I have ever found useful), “the one kind I designate the passive memory, the other the creative, with the first I retain the names of ‘things’, ‘figures’, and ‘numbers’, &c. and this in myself I believe to be very defective. With the other I recall facts, and theories, &c. by means of their law or their principle, and in tracing these, the images or facts present themselves to me.”
Coleridge, as a motto to the first essay in ‘The Friend’, quotes the following observation from the life of Petrarch:
“Believe me,” says this writer, “it requires no little confidence to promise help to the struggling, counsel to the doubtful, light to the blind, hope to the desponding, refreshment to the weary; these are great things if they are accomplished, trifles if they exist but in promise. I, however, aim not so much to prescribe a law for others, as to set forth the law of my own mind.” At this Coleridge always aimed, and continuing the quotation from Petrarch, “Let the man who shall approve of it, abide, and let him to whom it shall appear not reasonable, reject it. ‘Tis my earnest wish, I confess, to employ my understanding and acquirements in that mode and direction in which I may be able to benefit the largest number possible of my fellow-creatures.”
Such was Coleridge’s wish, and with this view, and with this end, he constantly employed his time.
His mind was occupied with serious thoughts — thoughts connected with the deep truths he was endeavouring to inculcate. His heart was from his early youth full of sympathy and love, and so remained till his latest hour. To his friend, when in trouble or sorrow, this sympathy and solace were freely given; and when he received, or thought he received, a benefit, or a kindness, his heart overflowed with gratitude — even slight services were sometimes overvalued by him. I have selected the following from among many letters written at different periods, as characteristic of the man, and evincing those religious, grateful, and affectionate feelings which are so strongly marked in all he has ever written, for, from his youth upward, he was wedded to the lovely and the beautiful. In his letters, these feelings were occasionally expressed with much liveliness, terseness, and originality.
In doing this, I believe, I must anticipate some of the incidents of his life; the first letter written was addressed to a friend, who was in great anguish of mind from the sudden death of his mother, and was written thirty years before his decease:
“Your letter, my friend, struck me with a mighty horror. It rushed upon me and stupified my feelings. You bid me write you a religious letter; I am not a man who would attempt to insult the greatness of your anguish by any other consolation. Heaven knows that in the easiest fortunes there is much dissatisfaction and weariness of spirit; much that calls for the exercise of patience and resignation; but in storms, like these, that shake the dwelling and make the heart tremble, there is no middle way between despair and the yielding up of the whole spirit unto the guidance of faith. And surely it is a matter of joy, that your faith in Jesus has been preserved; the Comforter that should relieve you is not far from you. But as you are a Christian, in the name of that Saviour, who was filled with bitterness and made drunken with wormwood, I conjure you to have recourse in frequent prayer to ‘his God and your God,’ the God of mercies, and father of all comfort. Your poor father is, I hope, almost senseless of the calamity; the unconscious instrument of Divine Providence knows it not, and your mother is in heaven. It is sweet to be roused from a frightful dream by the song of birds, and the gladsome rays of the morning. Ah, how infinitely more sweet to be awakened from the blackness and amazement of a sudden horror, by the glories of God manifest, and the hallelujahs of angels.
As to what regards yourself, I approve altogether of your abandoning what you justly call vanities. I look upon you as a man, called by sorrow and anguish and a strange desolation of hopes into quietness, and a soul set apart and made peculiar to God; we cannot arrive at any portion of heavenly bliss without in some measure imitating Christ. And they arrive at the largest inheritance who imitate the most difficult parts of his character, and bowed down and crushed under foot, cry in fulness of faith, ‘Father, thy will be done.’
I wish above measure to have you for a little while here — no visitants shall blow on the nakedness of your feelings — you shall be quiet, and your spirit may be healed. I see no possible objection, unless your father’s helplessness prevent you, and unless you are necessary to him. If this be not the case, I charge you write me that you will come.
I charge you, my dearest friend, not to dare to encourage gloom or despair — you are a temporary sharer in human miseries, that you may be an eternal partaker of the Divine nature. I charge you, if by any means it be possible, come to me. I remain, your affectionate,
S.T. COLERIDGE.”
“MY DEAR SIR,
Accept my thanks for your kind remembrance of me, and for the proof of it in the present of your tribute of friendship, I have read it with uninterrupted interest, and with satisfaction scarcely less continuous. In adding the three last words, I am taking the word satisfaction in its strictest sense: for had I written pleasure, there would have been no ground for the limitation. Indeed as it was, it is a being scrupulous over much. For at the two only passages at which I made a moment’s ‘halt’ (viz. p. 3, , and p. 53, last line but five,) she had seldom — oppressive awe, my not ‘objection’ but ‘stoppage’ at the latter amounted only to a doubt, a ‘quære’, whether the trait of character here given should not have been followed by some little comment, as for instance, that such a state of feeling, though not desirable in a regenerate person, in whom belief had wrought love, and love obedience, must yet be ranked amongst those constitutional differences that may exist between the best and wisest Christians, without any corresponding difference in their spiritual progress. One saint fixes his eyes on the ‘palm’, another saint thinks of the previous ‘conflict’, and closes them in prayer. Both are waters of the same fountain—’this’ the basin, ‘that’ the salient column, both equally dear to God, and both may be used as examples for men, the one to invite the thoughtless sceptic, the other to alarm the reckless believer. You will see, therefore, that I do not object to the sentence itself; but as a matter of ‘feeling’, it met me too singly and suddenly. I had not anticipated such a trait, and the surprise counterfeited the sensation of perplexity for a moment or two. On as little objection to any thing you have said, did the ‘desiderium’ the sense of not being quite satisfied, proceed in regard to the 44. p. 3. In the particular instance in the application of the sentiment, I found nothing to question or qualify. It was the rule or principle which a certain class of your readers might be inclined to deduce from it, it was the possible generalization of the particular instance that made me pause. I am jealous of the disposition to turn Christianity or Religion into a particular ‘business’ or line. ‘Well, Miss, how does your pencil go on, I was delighted with your last landscape.’ ‘Oh, sir, I have quite given ‘up’ that, I have got into the religious line.’ Now, my dear sir, the rule which I have deduced from the writings of St. Paul and St. John, and (permit me also to add) of Luther, would be this. Form and endeavour to strengthen into an habitual and instinct-like feeling, the sense of the utter incompatibility of Christianity with every thing wrong or unseemly, with whatever betrays or fosters the mind of flesh, the predominence of the ‘animal’ within us, by having habitually present to the mind, the full and lively conviction of its perfect compatibility with whatever is innocent of its harmony, with whatever contradistinguishes the HUMAN from the animal; of its sympathy and coalescence with
