[together] with the feelings that would accompany that motion, [but] less distinguished, more blended, more rapid, more confused, and, thereby, co-adunated? Just as white is the very emblem of one in being the confusion of all.
VERBUM SAPIENTIBUS
Mem.—Not to hastily abandon and kick away the means after the end is or seems to be accomplished. So have I, in blowing out the paper or match with which I have lit a candle, blown out the candle at the same instant.
THE CONTINUITY OF SENSATIONS
How opposite to nature and the fact to talk of the "one moment" of Hume, of our whole being an aggregate of successive single sensations! Who ever felt a single sensation? Is not every one at the same moment conscious that there co-exist a thousand others, a darker shade, or less light, even as when I fix my attention on a white house or a grey bare hill or rather long ridge that runs out of sight each way (how often I want the German unübersekbar!) [untranslatable]—the pretended sight-sensation, is it anything more than the light-point in every picture either of nature or of a good painter? and, again, subordinately, in every component part of the picture? And what is a moment? Succession with interspace? Absurdity! It is evidently only the icht-punct in the indivisible undivided duration.
See yonder rainbow strangely preserving its form on broken clouds, with here a bit out, here a bit in, yet still a rainbow—even as you might place bits of coloured ribbon at distances, so as to preserve the form of a bow to the mind. Dec. 25, 1804.
HIS CONVERSATION, A NIMIETY OF IDEAS, NOT OF WORDS
There are two sorts of talkative fellows whom it would be injurious to confound, and I, S. T. Coleridge, am the latter. The first sort is of those who use five hundred words more than needs to express an idea—that is not my case. Few men, I will be bold to say, put more meaning into their words than I, or choose them more deliberately and discriminately. The second sort is of those who use five hundred more ideas, images, reasons, &c., than there is any need of to arrive at their object, till the only object arrived at is that the mind's eye of the bystander is dazzled with colours succeeding so rapidly as to leave one vague impression that there has been a great blaze of colours all about something. Now this is my case, and a grievous fault it is. My illustrations swallow up my thesis. I feel too intensely the omnipresence of all in each, platonically speaking; or, psychologically, my brain-fibres, or the spiritual light which abides in the brain-marrow, as visible light appears to do in sundry rotten mackerel and other smashy matters, is of too general an affinity with all things, and though it perceives the difference of things, yet is eternally pursuing the likenesses, or, rather, that which is common [between them]. Bring me two things that seem the very same, and then I am quick enough [not only] to show the difference, even to hair-splitting, but to go on from circle to circle till I break against the shore of my hearers' patience, or have my concentricals dashed to nothing by a snore. That is my ordinary mishap. At Malta, however, no one can charge me with one or the other. I have earned the general character of being a quiet well-meaning man, rather dull indeed! and who would have thought that he had been a poet! "O, a very wretched poetaster, ma'am! As to the reviews, 'tis well known he half-ruined himself in paying cleverer fellows than himself to write them," &c.
THE EMBRYONIC SOUL
How far might one imagine all the theory of association out of a system of growth, by applying to the brain and soul what we know of an embryo? One tiny particle combines with another its like, and, so, lengthens and thickens, and this is, at once, memory and increasing vividness of impression. One might make a very amusing allegory of an embryo soul up to birth! Try! it is promising! You have not above three hundred volumes to write before you come to it, and as you write, perhaps, a volume once in ten years, you have ample time.
My dear fellow! never be ashamed of scheming—you can't think of living less than 4000 years, and that would nearly suffice for your present schemes. To be sure, if they go on in the same ratio to the performance, then a small difficulty arises; but never mind! look at the bright side always and die in a dream! Oh!
OF A NEW HYPOTHESIS
The evil effect of a new hypothesis or even of a new nomenclature is, that many minds which had familiarised themselves to the old one, and were riding on the road of discovery accustomed to their horse, if put on a new animal, lose time in learning how to sit him; while the others, looking too stedfastly at a few facts which the jeweller Hypothesis had set in a perfectly beautiful whole, forget to dig for more, though inhabitants of a Golconda. However, it has its advantages too, and these have been ably pointed out. It excites contradiction, and is thence a stimulus to new experiments to support, and to a more severe repetition of these experiments and of other new ones to confute [arguments pro and con]. And, besides, one must alloy severe truth with a little fancy, in order to mint it into common coin.
HIS INDEBTEDNESS TO GERMAN PHILOSOPHY
In the preface of my metaphysical works, I should say—"Once for all, read Kant, Fichte, &c., and then you will trace, or, if you are on the hunt, track me." Why, then, not acknowledge your obligations step by step? Because I could not do so in a multitude of glaring resemblances without a lie, for they had been mine, formed and full-formed, before I had ever heard of these writers, because to have fixed on the particular instances in which I have really been indebted to these writers would have been hard, if possible, to me who read for truth and self-satisfaction, and not to make a book, and who always rejoiced and was jubilant when I found my own ideas well expressed by others—and, lastly, let me say, because (I am proud, perhaps, but) I seem to know that much of the matter remains my own, and that the soul is mine. I fear not him for a critic who can confound a fellow-thinker with a compiler.
THE METAPHYSICIAN AT BAY
Good heavens! that there should be anything at all, and not nothing. Ask the bluntest faculty that pretends to reason, and, if indeed he have felt and reasoned, he must feel that something is to be sought after out of the vulgar track of Change-Alley speculation.
If my researches are shadowy, what, in the name of reason, are you? or do you resign all pretence to reason, and consider yourself—nay, even that in a contradiction—as a passive ○ among Nothings?
MEANS TO ENDS
How flat and common-place! O that it were in my heart, nerves, and muscles! O that it were the prudential soul of all I love, of all who deserve to be loved, in every proposed action to ask yourself, To what end is this? and how is this the means? and not the means to something else foreign to or abhorrent from my purpose? Distinct means to distinct ends! With friends and beloved ones follow the heart. Better be deceived twenty times than suspect one-twentieth of once; but with strangers, or enemies, or in a quarrel, whether in the world's squabbles, as Dr. Stoddart's and Dr. Sorel in the Admiralty Court at Malta; or in moral businesses, as mine with Southey or Lloyd (O pardon me, dear and honoured Southey, that I put such a name by the side of yours....)—in all those cases, write your letter, disburthen yourself, and when you have done it—even as when you have pared, sliced, vinegared, oiled, peppered and salted your plate of cucumber, you are directed to smell it, and then throw it out of the window—so, dear friend, vinegar, pepper and salt your letter—your cucumber argument, that is, cool reasoning previously sauced with passion and sharpness—then read it, eat it, drink it, smell it, with eyes and ears (a small catachresis but never mind), and then throw it into the fire—unless you can put down in three or four sentences (I cannot allow more than one side of a sheet of paper) the distinct end for which you conceive this letter (or whatever it be) to be the distinct means! How trivial! Would to God it were only habitual! O what is sadder than that the crambe bis cocta of the understanding should be and remain a foreign dish to the efficient will—that the best and loftiest precepts of wisdom should be trivial, and the worst
