of Coleridge. Mr. Alcott had read Wordsworth into us in illimitable quantities, so that I soon had a fair all-round knowledge of the Lakers, whom I dearly loved. Now there was a certain soupçon of Mysticism or Transcendentalism and Pantheism in Coleridge, and even in Wordsworth, which my love of rocks and rivers and fairy lore easily enabled me to detect by sympathy.
But all of this was but a mere preparation for and foreshadowing of a great mental development and very precocious culture which was rapidly approaching. I now speak of what happened to me from 1838 to 1840, principally in the latter year. If I use extravagant, vain words, I beg the reader to pardon me. Perhaps this will never be published, therefore sit verbo venia!
I had become deeply interested in the new and bold development which was then manifesting itself in the Unitarian Church. Channing, whom I often heard preach, had something in common with the Quietists; Mr. Furness was really a thinker “out of bounds,” while in reality as gentle and purely Christian as could be. There was something new in the air, and this Something I, in an antiquated form, had actually preceded. It was really only a rechauffé of the Neo-Platonism which lay at the bottom of Porphyry, Proclus, Psellus, Jamblichus, with all of whom I was fairly well acquainted. Should any one doubt this, I can assure him that I still possess a full copy of the “Poemander” or “Pimander” of Hermes Trismegistus, made by me in my sixteenth year, which most assuredly no mortal could ever have understood or made, or cared to make, if he had not read the Neo-Platonists; for Marsilius Ficinus himself regarded this work as a pendant to them, and published it as such. Which work I declared was not a Christian Platonic forgery, but based on old Egyptian works, as has since been well-nigh proved from recent discoveries. (I think it was Dr. Garnett who, hearing me once declare in the British Museum that I believed Hermes was based on an ancient Egyptian
text, sent for a French work in which the same view was advanced.)
The ignorance, narrow-mindedness, and odium theologicum which prevailed in America until 1840 was worse than that in Europe under the Church in the Middle Ages, for even in the latter there had been an Agobard and an Abelard, Knight-Templar agnostics, and illuminati of different kinds. The Unitarians, who believed firmly in every point of Christianity, and that man was saved by Jesus, and would be damned if he did not put faith in him as the Son of God, were regarded literally and truly by everybody as no better than infidels because they believed that Christ was sent by God, and that Three could not be One. Every sect, with rare exceptions, preached, especially the Presbyterians, that the vast majority even of Christians would be damned, thereby giving to the devil that far greater power than God against which Bishop Agobard had protested. As for a freethinker or infidel, he was pointed at in the streets; and if a man had even seen a “Deist,” he spoke of it as if he had beheld a murderer. Against all this some few were beginning to revolt.
There came a rumour that there was something springing up in Boston called Transcendentalism. Nobody knew what it was, but it was dreamy, mystical, crazy, and infideleterious to religion. Firstly, it was connected with Thomas Carlyle and Ralph Waldo Emerson, and finally with everything German. The new school of liberal Unitarians favoured it. I had a quick intuition that here was something for me to work at. I bought Carlyle’s Sartor Resartus, first edition, and read it through forty times ere I left college, of which I “kept count.”
My record here as regards some books may run a little ahead; but either before I went to college or during my first year there (almost all before or by 1840-’41), I had read Carlyle’s “Miscellanies” thoroughly, Emerson’s “Essays,” a translation of Kant’s “Critique of Pure Reason,” the first half of it many times; Dugald Stewart’s works, something
of Reid, Locke, and Hobbes’s “Leviathan”; had bought and read French versions of Schelling’s “Transcendental Idealism” and Fichte’s fascinating “Destiny of Man”; studied a small handbook of German philosophy; the works of Campanella and Vanini (Bruno much later, for his works were then exceeding rare. I now have Weber’s edition), and also, with intense relish and great profit, an old English version of Spinoza’s Tractatus Theologico-Politicus. In which last work I had the real key and clue to all German philosophy and Rationalism, as I in time found out. I must here modestly mention that I had, to a degree which I honestly believe seldom occurs, the art of rapid yet of carefully-observant reading. George Boker once, quite unknown to me, gave me something to read, watched my eyes as I went from line to line, timed me by watch, and finally examined me on what I had read. He published the incident long after, said he had repeated it more than once à mon insu, and that it was remarkable.
Such a dual life as I at this time led it has seldom entered into the head of man to imagine. I was, on the one hand, a school-boy in a jacket, leading a humiliated life among my kind, all because I was sickly and weak; while, on the other hand, utterly alone and without a living soul to whom I could exchange an idea, I was mastering rapidly and boldly that which was then in reality the tremendous problem of the age. I can now see that, as regards its real antique bases, I was far more deeply read and better grounded than were even its most advanced leaders in Anglo-Saxony. For I soon detected in Carlyle, and much more in Emerson, a very slender knowledge of that stupendous and marvellous ancient Mysticism which sent its soul in burning faith and power to the depth of “the downward-borne elements of God,” as Hermes called them. I missed even the rapt faith of such a weak writer as Sir Kenelm Digby, much more Zoroaster! Vigourous and clever and bold writers they were—Carlyle was far beyond me in literary art—but true Pantheists they were not. And they
were men of great genius, issuing essays to the age on popular, or political, or “literary” topics; but philosophers they most assuredly were not, nor men tremendous in spiritual truth. And yet it was precisely as philosophers and thaumaturgists and revealers of occulta that they posed—especially Emerson. And they dabbled or trifled with free thought and “immorality,” crying Goethe up as the Light of Lights, while all their inner souls were bound in the most Puritanical and petty goody-goodyism. Though there were traces of grim Scotch humour in Carlyle, my patron saint and master, Rabelais, or aught like him, had no credit with them.