The adherents of the church of Rome, I repeat, are not Catholic Christians. If they are, then it follows that we Protestants are heretics and schismatics, as, indeed, the Papists very logically, from their own premises, call us. And "Roman Catholics" makes no difference. Catholicism is not capable of degrees or local apportionments. There can be but one body of Catholics, ex vi termini. To talk strictly of Irish or Scotch Roman Catholics is a mere absurdity.

It is common to hear it said, that, if the legal disabilities are removed, the Romish church will lose ground in this country. I think the reverse: the Romish religion is, or, in certain hands, is capable of being made, so flattering to the passions and self-delusions of men, that it is impossible to say how far it would spread, among the higher orders of society especially, if the secular disadvantages now attending its profession were removed.*

APRIL 30, 1823.

Zendavesta-Pantheism and Idolatry.

THE Zendavesta must, I think, have been copied in parts from the writings of Moses. In the description of the creation, the first chapter of Genesis is taken almost literally, except that the sun is created before the light, and then the herbs and the plants after the sun; which are precisely the two points they did not understand, and therefore altered as errors.†

* Here, at least, the prophecy has been fulfilled. The wisdom of our ancestors, in the reign of King William III., would have been jealous of the daily increase in the numbers of the Romish church in England, of which every attentive observer must be aware. See Sancti Dominici Pallium, in vol. ii., p. 80, of Mr. Coleridge's poems.-ED.

†The Zend, or Zendavesta, is the sacred book ascribed to Zoroaster, or Zerdusht, the founder or reformer of the Magian religion. The modern edition or paraphrase of this work, called VOL. I.-C

5

There are only two acts of creation, properly so called, in the Mosaic account-the material universe and man. The intermediate acts seem more as the results of secondary causes, or, at any rate, of a modification of prepared materials.

Pantheism and idolatry naturally end in each other; for all extremes meet. The Judaic religion is the exact medium, the true compromise.

MAY 1, 1823

Difference between Stories of Dreams and GhostsPhantom Portrait-Witch of Endor-Socinianism.

THERE is a great difference in the credibility to be attached to stories of dreams and stories of ghosts. Dreams have nothing in them which is absurd and nonsensical; and, though most of the coincidences may be readily explained by the diseased system of the dreamer, and the great and surprising power of association, yet it is impossible to say whether an inner sense does not really exist in the mind, seldom developed, indeed, but which may have a power of presentiment.* All the external senses have their cor

the Sadda, written in the Persian of the day, was, I believe, composed about three hundred years ago.-ED.

* See this point suggested and reasoned with extraordinary subtlety in the third essay, marked (C), in the Appendix to the Statesman's Manual, or first Lay Sermon, p. 19, &c. One beautiful paragraph I will venture to quote:-"Not only may we expect that men of strong religious feelings, but little religious knowledge, will occasionally be tempted to regard such occurrences as supernatural visitations; but it ought not to surprise us if such dreams should sometimes be confirmed by the event, as though they had actually possessed a character of divination. For who shall decide how far a perfect reminiscence of past experiences (of many, perhaps, that had escaped our reflex consciousness at the time)-who shall determine to what extent this reproductive imagination, unsophisticated by the will, and undistracted by intrusions from the senses, may or may not be concentred and ublimed into foresight and presentiment? There would be noth

respondents in the mind; the eye can see an object before it is distinctly apprehended;-why may there not be a corresponding power in the soul?

The

power of prophecy might have been merely a spiritual excitation of this dormant faculty. Hence you will observe that the Hebrew seers sometimes seem to have required music. Every thing in nature has a tendency to move in cycles; and it would be a miracle if, out of such myriads of cycles moving concurrently, some coincidences did not take place. No doubt, many such take place in the daytime; but then our senses drive out the remembrance of them, and render the impression hardly felt; but when we sleep, the mind acts without interruption. Terror and the heated imagination will, even in the daytime, create all sorts of features, shapes, and colours, out of a single object,. possessing none of them in reality,

But ghost stories are absurd. Whenever a real ghost appears-by which I mean some man or woman dressed up to frighten another-if the supernatural character of the apparition has been for a moment believed, the effects on the spectator have always been most terrible-convulsion, idiocy, madness, or even death on the spot. Consider the awful descriptions in the Old Testament of the effects of a spiritual presence on the prophets and seers of the Hebrews; the terror, the exceeding great dread, the utter loss of all animal power. But in our common ghost stories, you always find that the seer, after a most appalling apparition, as you are to believe, is quite well the next day. Perhaps he may have a headache; but that is the outside of the effect produced. Alston, a man of genius, and the best painter yet produced by America, when he was in England, told me an anecdote which confirms what I have been saying. It was, I think, in the University of Cambridge, near Boston, that a certain youth

ing herein either to foster superstition on the one hand, or to justify contemptuous disbelief on the other. Incredulity is but Credulity seen from behind, bowing and nodding assent to the Habitual and the Fashionable."-ED.

took it into his wise head to endeavour to convert a Tom-Painish companion of his by appearing as a ghost before him. He accordingly dressed himself up in the usual way, having previously extracted the ball from the pistol which always lay near the head of his friend's bed. Upon first awaking, and seeing the apparition, the youth who was to be frightened, A., very coolly looked his companion, the ghost, in the face, and said, "I know you. This is a good joke; but you see I am not frightened. Now you may vanish!" The ghost stood still. "Come," said A., "that is enough. I shall get angry. Away!" Still the ghost moved not. 66 By," ejaculated A., "if you do not in three minutes go away, I'll shoot you." He waited the time, deliberately levelled the pistol, fired, and, with a scream at the immobility of the figure, became convulsed, and afterward died. The very instant he believed it to be a ghost, his human nature fell before it.

and

*"Last Thursday my uncle, S. T. C., dined with us, and came to meet him. I have heard him more brilliant, but he was very fine, and delighted both and very much. It is impossible to carry off, or to commit to paper, his long trains of argument; indeed, it is not always possible to understand them, he lays the foundation so deep, and views every question in so original a manner. Nothing can be finer than the principles which he lays down in morals and religion. His deep study of Scripture is very astonishing; and were but as children in his hands, not merely in general views of theology, but in nice verbal criticism. He thinks it clear that St. Paul did not write the Epistle to the Hebrews, but that it must have been the work of some Alexandrian Greek, and he thinks Apollos. It seemed

* What follows in the text within commas was written about this time, and communicated to me by my brother, John Taylor Coleridge.

to him a desirable thing for Christianity that it should have been written by some other person than St. Paul; because, its inspiration being unquestioned, it added another independent teacher and expounder of the faith.

"We fell upon ghosts, and he exposed many of the stories physically and metaphysically. He seemed to think it impossible that you should really see with the bodily eye what was impalpable, unless it were a shadow; and if what you fancied you saw with the bodily eye was in fact only an impression on the imagination, then you were seeing something out of your senses, and your testimony was full of uncertainty. He observed how uniformly, in all the best-attested stories of spectres, the appearance might be accounted for from the disturbed state of the mind or body of the seer, as in the instances of Dion and Brutus. Upon

-'s saying that he wished to believe these stories true, thinking that they constituted a useful subsidiary testimony of another state of existence; Mr. C. differed, and said he thought it a dangerous testimony, and one not wanted: it was Saul, with the Scriptures and the Prophet before him, calling upon the witch of Endor to certify him of the truth! He explained very ingeniously, yet very naturally, what has often startled people in ghost stories-such as Lord Lyttelton'snamely, that when a real person has appeared, habited like the phantom, the ghost-seer has immediately seen two, the real man and the phantom. He said that such must be the case. The man under the morbid delusion sees with the eye of the imagination, and sees with the bodily eye too; if no one were really present, he would see the spectre with one, and the bed-curtains with the other. When, therefore, a real person comes, he sees the real man as he would have seen any one else in the same place, and he sees the spectre not a whit the less: being perceptible by different powers of vision, so to say, the appearances do not interfere with each other.

"He told us the following story of the Phantom Portrait :