As I re-entered the body of the temple I heard a deep buzz
as of discontent. A few whose eyes were bright, and either
piercing or steady, and whose ample foreheads, with the weighty
bar, ridge-like, above the eyebrows, bespoke observation followed
by meditative thought; and a much larger number, who were [115]
enraged by the severity and insolence of the priests in exacting
their offerings, had collected in one tumultuous group, and with
a confused outcry of 'This is the Temple of Superstition!' after
much contumely, and turmoil, and cruel maltreatment on all
sides, rushed out of the pile: and I, methought, joined them. 120
We speeded from the Temple with hasty steps, and had now
nearly gone round half the valley, when we were addressed by
a woman, tall beyond the stature of mortals, and with a
something more than human in her countenance and mien, which
yet could by mortals be only felt, not conveyed by words or 125
intelligibly distinguished. Deep reflection, animated by ardent
feelings, was displayed in them: and hope, without its
uncertainty, and a something more than all these, which I understood
not, but which yet seemed to blend all these into a divine unity
of expression. Her garments were white and matronly, and of [130]
the simplest texture. We inquired her name. 'My name,' she
replied, 'is Religion.'
The more numerous part of our company, affrighted by the
very sound, and sore from recent impostures or sorceries,
hurried onwards and examined no farther. A few of us, struck 135
by the manifest opposition of her form and manners to those
of the living Idol, whom we had so recently abjured, agreed to
follow her, though with cautious circumspection. She led us to
an eminence in the midst of the valley, from the top of which
we could command the whole plain, and observe the relation of [140]
the different parts to each other, and of each to the whole, and
of all to each. She then gave us an optic glass which assisted
without contradicting our natural vision, and enabled us to see
far beyond the limits of the Valley of Life; though our eye
even thus assisted permitted us only to behold a light and [145]
a glory, but what we could not descry, save only that it was,
and that it was most glorious.
And now with the rapid transition of a dream, I had overtaken
and rejoined the more numerous party, who had abruptly
left us, indignant at the very name of religion. They journied 150
on, goading each other with remembrances of past oppressions,
and never looking back, till in the eagerness to recede from the
Temple of Superstition they had rounded the whole circle of the
valley. And lo! there faced us the mouth of a vast cavern, at
the base of a lofty and almost perpendicular rock, the interior 155
side of which, unknown to them and unsuspected, formed the
extreme and backward wall of the Temple. An impatient
crowd, we entered the vast and dusky cave, which was the only
perforation of the precipice. At the mouth of the cave sate
two figures; the first, by her dress and gestures, I knew to be [160]
Sensuality; the second form, from the fierceness of his demeanour,
and the brutal scornfulness of his looks, declared himself
to be the monster Blasphemy. He uttered big words, and yet
ever and anon I observed that he turned pale at his own
courage. We entered. Some remained in the opening of the 165
cave, with the one or the other of its guardians. The rest, and
I among them, pressed on, till we reached an ample chamber,
that seemed the centre of the rock. The climate of the place
was unnaturally cold.
In the furthest distance of the chamber sate an old dim-eyed [170]
man, poring with a microscope over the torso of a statue
which had neither basis, nor feet, nor head; but on its breast
was carved Nature! To this he continually applied his glass,
and seemed enraptured with the various inequalities which it
rendered visible on the seemingly polished surface of the 175
marble.—Yet evermore was this delight and triumph followed
by expressions of hatred, and vehement railing against a Being,
who yet, he assured us, had no existence. This mystery
suddenly recalled to me what I had read in the holiest recess
of the temple of Superstition. The old man spake in divers [180]
tongues, and continued to utter other and most strange
mysteries. Among the rest he talked much and vehemently
concerning an infinite series of causes and effects, which he
explained to be a string of blind men, the last of whom
caught hold of the skirt of the one before him, he of the next, 185
and so on till they were all out of sight; and that they all
walked infallibly straight, without making one false step
though all were alike blind. Methought I borrowed courage
from surprise, and asked him—Who then is at the head to
guide them? He looked at me with ineffable contempt, not 190
unmixed with an angry suspicion, and then replied, 'No one.'
The string of blind men went on for ever without any beginning;
for although one blind man could not move without stumbling,
yet infinite blindness supplied the want of sight. I burst into
laughter, which instantly turned to terror—for as he started [195]
forward in rage, I caught a glimpse of him from behind; and
lo! I beheld a monster bi-form and Janus-headed, in the hinder
face and shape of which I instantly recognised the dread
countenance of Superstition—and in the terror I awoke.
FOOTNOTES:
[1091:1] First published in The Courier, Saturday, August 31, 1811: included in 1829, 1834-5, &c. (3 vols.), and in 1844 (1 vol.). Lines 1-56 were first published as part of the 'Introduction' to A Lay Sermon, &c., 1817, pp. xix-xxxi.
The 'Allegoric Vision' dates from August, 1795. It served as a kind of preface or prologue to Coleridge's first Theological Lecture on 'The Origin of Evil. The Necessity of Revelation deduced from the Nature of Man. An Examination and Defence of the Mosaic Dispensation' (see Cottle's Early Recollections, 1837, i. 27). The purport of these Lectures was to uphold the golden mean of Unitarian orthodoxy as opposed to the Church on the one hand, and infidelity or materialism on the other. 'Superstition' stood for and symbolized the Church of England. Sixteen years later this opening portion of an unpublished Lecture was rewritten and printed in The Courier (Aug. 31, 1811), with the heading 'An Allegoric Vision: Superstition, Religion, Atheism'. The attack was now diverted from the Church of England to the Church of Rome. 'Men clad in black robes,' intent on gathering in their Tenths, become 'men clothed in ceremonial robes, who with menacing countenances drag some reluctant victim to a vast idol, framed of iron bars intercrossed which formed at the same time an immense cage, and yet represented the form of a human Colossus. At the base of the Statue I saw engraved the words "To Dominic holy and merciful, the preventer and avenger of soul-murder".' The vision was turned into a political jeu d'esprit levelled at the aiders and abettors of Catholic Emancipation, a measure to which Coleridge was more or less opposed as long as he lived. See Constitution of Church and State, 1830, passim. A third adaptation of the 'Allegorical Vision' was affixed to the Introduction to A Lay Sermon: Addressed to the Higher and Middle Classes, which was published in 1817. The first fifty-six lines, which contain a description of Italian mountain scenery, were entirely new, but the rest of the 'Vision' is an amended and softened reproduction of the preface to the Lecture of 1795. The moral he desires to point is the 'falsehood of extremes'. As Religion is the golden mean between Superstition and Atheism, so the righteous government of a righteous people is the mean between a selfish and oppressive aristocracy, and seditious and unbridled mob-rule. A probable 'Source' of the first draft of the 'Vision' is John Aikin's Hill of Science, A Vision, which was included in Elegant Extracts, 1794, ii. 801. In the present issue the text of 1834 has been collated with that of 1817 and 1829, but not (exhaustively) with the MS. (1795), or at all with the Courier version of 1811.
[1092:1] From the Ode to the Rain, 1802, ll. 15-16:—