have turned out a Unitarian after all. On this, he burst into a declamation on the folly and ignorance of Unitarianism, – its high unreasonableness; and taking up Bishop Waterland's book, which lay on the table, he read with vehemence two or three pages written by himself in the fly-leaves, – passages, too, which, I believe, are printed in the "Aids to Reflection." When he stopped to take breath, I interposed, that, "whilst I highly valued all his explanations, I was bound to tell him that I was born and bred a Unitarian." "Yes," he said, "I supposed so"; and continued as before. "It was a wonder, that after so many ages of unquestioning acquiescence in the doctrine of St. Paul, – the doctrine of the Trinity, which was also, according to Philo Judæus, the doctrine of the Jews before Christ, – this handful of Priestleians should take on themselves to deny it, etc., etc. He was very sorry that Dr. Channing, – a man to whom he looked up, – no, to say that he looked up to him would be to speak falsely; but a man whom he looked at with so much interest, – should embrace such views. When he saw Dr. Channing, he had hinted to him that he was afraid he loved Christianity for what was lovely and excellent, – he loved the good in it, and not the true; and I tell you, sir, that I have known ten persons who loved the good, for one person who loved the true; but it is a far greater virtue to love the true for itself alone, than to love the good for itself alone. He (Coleridge) knew all about Unitarianism perfectly well, because he had once been a Unitarian, and knew what quackery it was. He had been called "the rising star of Unitarianism."' He went on defining, or rather refining: 'The Trinitarian doctrine was realism; the idea of God was not essential, but super-essential'; talked of trinism and tetrakism, and much more, of which I only caught this: 'that the will was that by which a person is a person; because, if one should push me in the street, and so I should force the man next me into the kennel, I should at once exclaim, "I did not do it, sir," meaning it was not my will.' And this also: 'that if you should insist on your faith here in England, and I on mine, mine would be the hotter side of the fagot.'
I took advantage of a pause to say, that he had many readers of all religious opinions in America, and I proceeded to inquire if the "extract" from the Independent's pamphlet, in the third volume of the Friend, were a veritable quotation. He replied that it was really taken from a pamphlet in his possession, entitled "A Protest of one of the Independents," or something to that effect. I told him how excellent I thought it, and how much I wished to see the entire work. "Yes," he said, "the man was a chaos of truths, but lacked the knowledge that God was a god of order. Yet the passage would no doubt strike you more in the quotation than in the original, for I have filtered it."
When I rose to go, he said, "I do not know whether you care about poetry, but I will repeat some verses I lately made on my baptismal anniversary"; and he recited with strong emphasis, standing, ten or twelve lines, beginning, -
Born unto God in Christ-
He inquired where I had been travelling; and on learning that I had been in Malta and Sicily, he compared one island with the other, 'repeating what he had said to the Bishop of London when he returned from that country, that Sicily was an excellent school of political economy; for, in any town there, it only needed to ask what the government enacted, and reverse that to know what ought to be done; it was the most felicitously opposite legislation to anything good and wise. There were only three things which the government had brought into that garden of delights, namely, itch, pox, and famine; whereas, in Malta, the force of law and mind was seen, in making that barren rock of semi-Saracen inhabitants the seat of population and plenty.' Going out, he showed me in the next apartment a picture of Allston's, and told me 'that Montague, a picture-dealer, once came to see him, and, glancing towards this, said, "Well, you have got a picture!" thinking it the work of an old master; afterwards, Montague, still talking with his back to the canvas, put up his hand and touched it, and exclaimed, "By Heaven! this picture is not ten years old": – so delicate and skilful was that man's touch.'
I was in his company for about an hour, but find it impossible to recall the largest part of his discourse, which was often like so many printed paragraphs in his book, – perhaps the same, – so readily did he fall into certain commonplaces. As I might have foreseen, the visit was rather a spectacle than a conversation, of no use beyond the satisfaction of my curiosity. He was old and preoccupied, and could not bend to a new companion and think with him.
From Edinburgh I went to the Highlands. On my return, I came from Glasgow to Dumfries, and being intent on delivering a letter which I had brought from Rome, inquired for Cragenputtock. It was a farm in Nithsdale, in the parish of Dunscore, sixteen miles distant. No public coach passed near it, so I took a private carriage from the inn. I found the house amid desolate heathery hills, where the lonely scholar nourished his mighty heart. Carlyle was a man from his youth, an author who did not need to hide from his readers, and as absolute a man of the world, unknown and exiled on that hill-farm, as if holding on his own terms what is best in London. He was tall and gaunt, with a cliff-like brow, self-possessed, and holding his extraordinary powers of conversation in easy command; clinging to his northern accent with evident relish; full of lively anecdote, and with a streaming humor, which floated everything he looked upon. His talk playfully exalting the familiar objects, put the companion at once into an acquaintance with his Lars and Lemurs, and it was very pleasant to learn what was predestined to be a pretty mythology. Few were the objects and lonely the man, "not a person to speak to within sixteen miles except the minister of Dunscore"; so that books inevitably made his topics.
He had names of his own for all the matters familiar to his discourse. "Blackwood's" was the "sand magazine"; "Fraser's" nearer approach to possibility of life was the "mud magazine"; a piece of road near by that marked some failed enterprise was the "grave of the last sixpence." When too much praise of any genius annoyed him, he professed hugely to admire the talent shown by his pig. He had spent much time and contrivance in confining the poor beast to one enclosure in his pen, but pig, by great strokes of judgment, had found out how to let a board down, and had foiled him. For all that, he still thought man the most plastic little fellow in the planet, and he liked Nero's death, "Qualis artifex pereo!" better than most history. He worships a man that will manifest any truth to him. At one time he had inquired and read a good deal about America. Landor's principle was mere rebellion, and that he feared was the American principle. The best thing he knew of that country was, that in it a man can have meat for his labor. He had read in Stewart's book, that when he inquired in a New York hotel for the Boots, he had been shown across the street and had found Mungo in his own house dining on roast turkey.
We talked of books. Plato he does not read, and he disparaged Socrates; and, when pressed, persisted in making Mirabeau a hero. Gibbon he called the splendid bridge from the old world to the new. His own reading had been multifarious. Tristram Shandy was one of his first books after Robinson Crusoe, and Robertson's America an early favorite. Rousseau's Confessions had discovered to him that he was not a dunce; and it was now ten years since he had learned German, by the advice of a man who told him he would find in that language what he wanted.
He took despairing or satirical views of literature at this moment; recounted the incredible sums paid in one year by the great booksellers for puffing. Hence it comes that no newspaper is trusted now, no books are bought, and the booksellers are on the eve of bankruptcy.
He still returned to English pauperism, the crowded country, the selfish abdication by public men of all that public persons should perform. 'Government should direct poor men what to do. Poor Irish folk come wandering over these moors. My dame makes it a rule to give to every son of Adam bread to eat, and supplies his wants to the next house. But here are thousands of acres which might give them all meat, and nobody to bid these poor Irish go to the moor and till it. They burned the stacks, and so found a way to force the rich people to attend to them.'
We went out to walk over long hills, and looked at Criffel, then without his cap, and down into Wordsworth's country. There we sat down, and talked of the immortality of the soul. It was not Carlyle's fault that we talked on that topic, for he had the natural disinclination of every nimble spirit to bruise itself against walls, and did not like to place himself where no step can be taken.
