Metaphysical detritus

What might be termed metaphysical detritus: the subtle excremental matter voided by the demons that throng the lower aerial sublunary regions like falling snow or like the swarms of gnats and mosquitoes that obnubilate the skies above the Danube Delta and the Bărăgan Steppe in summer. In his commentary on Leviticus 17:7, (*)  cabbalist Nahmanides reports that demons (šedim) dwell in the far- flung wastes (šedudim) of the cold, septentrional climes and that their substance is elemental, consisting of fire and air only. Although compounded from subtle fire, they emanate a terrifying coldness. But since they are elemental, like humans they are mortal and susceptive to decay. In his dialogue De daemonum operatione, Byzantine philosopher Michael Psellus makes startling allusion to the vermicular seminal matter excreted by such demons. (†)  It would be incorrect, however, to infer that if demons’ physiology allows such excretion (perittōsis), they are therefore possessed of spermatic vessels or vital parts. (‡)  Rather, they feed in the manner of sponges or shellfish by absorbing vapours or moisture from the surrounding air, before voiding the aforementioned secretions. (¶)  Centuries later, thanks to the invention of the microscope, empirical evidence of such demonic matter might be said to have been discovered, based on which Christian Franz Paullini makes a painstaking theologico-physiological inquiry into whether bodily death itself be a ‘wormy substance,’ (§) a maggoty underlying essence, leading the reader through a vast macrocosm whose every nook and cranny, whose every substance, be it animal, mineral or vegetable, swarms with the living death (mors viva) of countless invisible worms (vermes), seethes with their fecund seed, ovules, and animate faeces (excrementa animata).

 

excerpt from Alistair Ian Blyth, Card Catalogue, Dalkey Archive Press, 2020

ISBN-13: 978-1628972696 

(*) ‘And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations.’
(†) Sperma nonnulli eorum emittunt, et vermes quosdam spermate procreant 
(‡) vasave spermatica et vitalia 


(¶) Aluntur alii quidem inspiratione, ut spiritus arteriis nervisque contentus, alii humiditate, non tamen ore, ut solemus, excepta, sed spongiarum testaceorumque piscium more adjacentum quidem humorem extrinsecus attrahentes, posteaque concretionem spermati- cam excernentes.
(§)  Disquisitio curiosa an mors naturalis plerumque sit substantia verminosa? Revisa, aucta et emendata, multisque raris, selectis et curiosis DEI, Naturæ Artisque magnalibus, mys- teriis, et memorabilibus illustrata et confirmata, Frankfurt and Leipzig, Apud Johann Christoph Stösseln, 1703.
On 1 October 1803, at Greta Hall, Keswick, S. T. Coleridge opened his copy of this little-read title, which ‘had remained uncut an exact century, 8 years of the time in my possession,’ and was prompted to remark: ‘It is verily and indeed a Book of Maggots.’

See also: De daemonibus (2): physiological processes

 

The horrors of Sleep

Hell? but whence came the descriptions of its Torments? From the imagination? But who having experienced what can be suffered in distempered Sleep, will compare the imaginative unsensational power of the man awake with the imagination that the Soul produces & suffers in Sleep?---One of the most horrible of these states of Morbid Sleep is the Sensation that counterfeits Remorse---& actual Remorse we know, when intense, realizes all the horrors of Sleep & seems indeed the identity or co-inherence of Sleep & Wake, Reality and Imagination.---If then Hell mean, & I know no more rational meaning, the state & natural consequences of a diseased Soul abandoned to itself or additionally tortured by the very organic case which had before sheltered it, and the force of the blows & blunted the point and edge of the daggers---it must contain---& surpass all the description of Hell, that were the portraits of the disturbed imagination---/---To consider the proper consequences an Act or Course of Action is to consider the Act itself, and no way inconsistent with the hatred of Sin for its own sake. 

Entry 4846, The Notebooks of Samuel Taylor Coleridge, Vol. 4: 1819-1826, ed. Kathleen Coburn and Merton Christensen, London: Routledge, 2002.

Words and things

I wish you to write a book on the power of words, and the processes by which human feelings form affinities with them—in short, I wish you to philosophize Horn Tooke’s system, and to solve the great Questions—whether there be reason to hold, that an action bearing all the semblance of pre-designing Consciousness may yet be simply organic, & whether a series of such actions are possible—and close on the heels of this question would follow the old “Is Logic the Essence of Thinking?” in other words—Is thinking impossible without arbitrary signs? &—how far is the word “arbitrary” a misnomer? Are not words &c parts & germinations of the Plant? And what is the Law of their Growth?—In something of this order I would endeavour to destroy the old antithesis of Words & Things, elevating, as it were, words into Things, & living Things too. 

 

Samuel Taylor Coleridge, letter to William Godwin, September 1800

Somnial or Morphean Space

Now I propose to note down the characteristics of Dreams, especially my infernal Dreams, as they occur to me—as so many parts of the Problem to be solved. [...]

    The first point of course is the Vision itself—that we see without eyes and hear without Ears.—

    The second (& which I have never seen noticed) is—that we live without consciousness of Breathing. You never suppose the Men & Women of the Dream to breathe—<you do not suppose them not to breathe>—the thought is wholly suspended—and absent from your consciousness. 

    The third concerns the qualities & relations of Somnial or Morphean Space— [...]

    The fourth is the spontaneity of the Dream-personages—Each is its own centre—herein so widely differing from the vivid thoughts & half-images of poetic Day-dreaming. —In sleep you are perfectly detached from the Dramatis Personæ—and they are from you.

    The 5th is the whimsical transfer of familiar Names and the sense of Identity and Individuality to the most unlike Forms & Faces. [...]

    6th. Conversion of bodily Pain into some passion of the Mind—Heart-burn becomes intense Grief, with bitter Weeping; Pain in the Umbilical Region becomes Terror [...]

    7th. Imaginary Air-piercing, Air-shooting, skimming, soaring by successive Jerks of Volition or rather a nisus-analogue of inward volition./

    8. & most interesting—the apparent representative character of particular Forms and Images, repr. I mean, each of some particular organ or structure—Ex. gr. I have never of later years awaked, desiderio mingendi*, but the preceding Dream had presented some water-landskip, Lake, River, Pond, or Splashes, Water-pits. [...]

    9. The frustration most common in Dreams.

    10. Non-descript & yet not composite Animals—the magnificent Fassades [sic] of Architecture. 

    11. The occasional sui generis Elysean Sunshine—/ 

 

Entry 5360, The Notebooks of Samuel Taylor Coleridge, Vol. 4: 1819-1826, ed. Kathleen Coburn and Merton Christensen, London: Routledge, 2002.

 * desiderio mingendi - with the urge to urinate

 

Toad-imp whispers

26 April 1826. Wednesday Night. This Morning a little before three suffered one of my most grievous and alarming <Scream->Dreams—and on at length struggling myself awake found just such a focus of Ferment just above the Navel as if the Dæmon of Aqua Fortis had just closed in with the Genie Magnesia, or as if a Chocolate Mill were making a Water-spout dance a reel in dizzy-frisk.—It is strongly impressed on my mind, that I shall imitate my dear Father in this as faithfully as Nature imitates or repeats him in me in so many other points—viz. that I shall die in sleep […]
    Since I first read Swedenborg’s De Coelo et de Inferno ex Auditis et Visis, every horrid Dream, that I have, my thoughts involuntarily turn to the passage […] (indeed to the whole Book I am indebted for imagining myself always in Hell, i.e. imagining all the wild Chambers, Ruins, Prisons, Bridewells, to be in Hell)—Sunt Spiritus, qui nondum in conjunctione cum Inferno sunt: illi amant indigesta et maligna, qualia sunt sordescentium Ciborum in Ventriculo*—Swedenborg had often talked with them, and driven them away, & immediately the poor Sleeper’s frightful Dreams were removed, they being the spiritual Linguifacture of these Toad-Imps’ whispers. 

 

Entry 5360, The Notebooks of Samuel Taylor Coleridge, Vol. 4: 1819-1826, ed. Kathleen Coburn and Merton Christensen, London: Routledge, 2002.

 

* There are spirits that are not yet conjoined with Hell: they love things undigested and malignant such as befouled victuals in the belly.

Privy matters (3)

 —then the fantastic puppet-old-man that threw himself in my way and under my feet where ever I went—my intreatng some one to take him away—and a huge bloater fat fellow came & sat on him, saying, there was no other way—I went it—and a villainous little dog contrived to fly at me & bit me, with a sharp nip (the nearest imitation of proper pain, that I have found occur in sleep—Some one of the half-friendly Inhabitants of the Sleep-world observed, that the little old man had contrived to let the dog slip in the moment, the fat fellow sate on him—then the Drama of Puppets—& that I must stay it out before I could go to relieve myself—but I grew angry—& stole away down a hollow lane that led to a river, on the other side of which was a field or plot with a number of rather pretty yet fear-inspiring Child-men, with sheaves, as in a harvest field, of dry exceedingly light <Bean> Halms or the dried out Rushes in a dry summer ditch/ —I was on a sloping hillock or bank of the River—& said to myself—These are Tieck’s Fairies / alluding in my mind to the exquisite tale of the Girl who passed from Childhood to Womanhood among the Fairies & supposed she had been only a few hours / —and then a white-faced Boy came on the left of the harvest field but the other side of the Stream, as if to watch what I was about to do—and as I thought, to bring the natives about me, should I persist in profaning the place by letting down my small clothes— —& in this uneasy feeling I awoke—.. P.S. I had deferred taking my regular quantity of Mustard Seed till the moment, that I was undressing—three hours later than my wont—& in consequence, had to undergo all the process in sleep / But from these dreams (and no week occurs in which I have not one or two; always originating in the Kidneys, or Bladder, or Intestinal Canal) I derive convincing confirmation of the diversity between Reason & Understanding. The latter we retain in Dreams—it is “I” still, & the Understanding belongs to “I”—but Reason is a Loan, a Light.—The memory is lost: for it is objectivity that differences Memory from Fancy—and Objectivity, the offspring of Reason, is by divine ordinance connected with the Senses in our present fallen state—We have not God within; but must look out of ourselves for him.

 

Entry 5641, November 1827,  The Notebooks of Samuel Taylor Coleridge, Volume 5: 1827-1834, ed. Kathleen Coburn and Anthony John Harding, Routledge, 2002

Ego diurnus / ego nocturnus

Language of Dreams. [...] It is a language of Images and Sensations, the various dialects of which are far less different from each other, than the various Day-Languages of Nations. Proved even by the Dream Books of different Countries and ages. 2. The images either direct, as when a Letter reminds me of itself, or symbolic -- as Darkness for Calamity. Again, either anticipation or reminiscence. 3. These latter either grounded on some analogy, as to see a friend passing over a broad and deep water = Death, or seemingly arbitrary, as in the signification of Colors, different animals etc. 4. Frequently ironical: as if the fortunes of the Ego diurnus appeared exceedingly droll and ridiculous to the Ego nocturnus -- Dung = Gold etc. So in Nature, Man, Baboon, Horse, Ass. Cats' love and Rage--. 5. Probably a still deeper Dream, or Ὑπερόνειρος, of which there remains only an imageless but profound Presentiment or Boding [...] 6. The Prophets, and the Laws of Moses, the most majestic Instances.-- 7. Prophetic combinations, if there be such, = the instincts previous to the use and to the organ [...] 9. The Conscience -- the Unity of Day and Night [...] Are there two Consciences, the earthly and the Spiritual? -- 10. The sensuous Nature a Lexicon raisonné of Words, treating of, not being, spiritual things -- Our fall at once implied and produced a resistance, this a more or less confused Echo, and this a secondary Echo etc. -- And thus deeming the Echo to be the Words, the Words became Things -- Ἐιδολολατρεῖα. [...] 10. [...] The importance of the Gastric and especially the hepatic -- and the paramouncy of the Ganglionic over the Cerebral in Sleep. The Liver, and lower Abdomen -- the Engastrimuthi, and the prophetic power of diseased Life in the ancient Oracles, hard by Streams and Caverns of deleterious influences -- these numerous in early Paganism, then decreased and with them the Oracles.

 

Entry 4409, May 1818, The Notebooks of Samuel Taylor Coleridge, ed. Kathleen Coburn, Volume 3 (Text): 1808-1819, Bollingen Series 50, Princeton University Press, 1973.

Maculae

Bellarmin (1) makes sweating and crowding one of the chief torments of Hell, which Lessius (2) (no doubt after an actual and careful survey,) affirms to be exactly a Dutch mile (about a league and a half English,), in diameter. But Ribera (3), grounding his map on deductions from the Apocalypse, makes it 200 Italian miles. Lessius, it may be presumed, was a Protestant, for whom, of course, a smaller Hell would suffice.

In the early part of the last century an enquiry was published by the Rev. Tobias Swinden, into the nature and place of Hell (4). The former, according to this Divine, had been accurately understood, burning being the punishment, and the duration without end; but as to the "local habitation" of the reprobate, all opinions had been erroneous. Drexelius (5) had estimated the sum total of the damned at one hundred thousand millions, all of whom, (like Lessius) he calculated might be contained within a square German mile, and not stowed closer than negroes in a Liverpool slave ship: but this appeared to the English Theologian "a poor, mean, and narrow conception both of the numbers of the damned, and of the dimensions of Hell"; for if their immateriality and compressibility were to be alleged, you might as well, he said, squeeze them at once into a common baker's oven. His ideas were upon a grander scale. There was not room enough, according to him, in the centre of the earth for "Eternal Tophet". Burnet's (6) absorpt sun he thought a much more noble idea of such a furnace of fire. But his own opinion was, that Tophet was our very Sun, which must be acknowledged by all to be capacious enough for the purpose. The time of the sun's creation is a strong reason for admitting the hypothesis, being just after the fall of the Devil and his angels. It is true that the sun is said to have been made on the fourth day; but light, and evening and morning, are mentioned as having previously existed; now these as proceeding from the sun, could not have been before it; making on the fourth day therefore can only mean putting it in motion. The darkness which is predicated of Tophet may at first, he admits, seem an objection, but it exists in the maculae, the spots of the sun, which may be deep caverns and dens, proper seats of the blackness of darkness. Upon this hypothesis, the reason why sun-worship has been found so widely extended becomes manifest; it would be as peculiarly acceptable to Satan, as serpent-worship is known to have been.

This was indeed making the souls of the wicked of some use, as Nero did the Christian when he rolled them up in tow, dipt them in pitch, and set fire to them, as torches to light up the streets of Rome. They were so many living wicks of Asbestos, fed with the inextinguishable oil of divine vengeance, that they might be burning and shining lights to the world. If Jonathan Edwards (7) had seen this book he might have adopted its hypothesis as a new proof of "the glory of God in the damnation of sinners".

With what feelings could this man have looked at the setting sun?

[Robert Southey and S. T. Coleridge], Omniana or Horae Otiosiores, Longman, 1812. No. 17 "Hell".

(1) Roberto Francesco Romolo Bellarmino (1542-1621). Italian Jesuit and Cardinal, who played a rôle in the Galileo affair.
(2) Leonardus Lessius (1554-1623). Flemish Jesuit.
(3) Francisco Ribera (1537-1591). Spanish Jesuit, who, in 1585, published a commentary on the Apocalypse.
(4) Tobias Swinden, M. A. Late Rector of Caxton in Kent, An Enquiry into the Nature and Place of Hell. Shewing I. The Reasonableness of a Future State. II. The Punishments of the next Life. III. The several Opinions concerning the Place of Hell. IV. That the Fire of Hell is not metaphorical, but real. V. The improbability of that Fire's being in, or about the Center of the Earth. VI. The probability of the Sun's being the Local Hell, with Reasons for this Conjecture; and the Objections from Atheism, Philosophy, and the Holy Scriptures Answered. With a Supplement, wherein the Notions of Abp. Tillotson, Dr. Lupton, and Others, as to the Eternity of Hell Torments, are impartially represented. And the Rev. Mr. Wall's Sentiments of this learned Work. The Second Edition. London: Printed by H. P. for Tho. Astley, at the Dolphin and Crown in St. Paul's Church-Yard, 1727.
(5) Jeremias Drexel (1581-1638). Bavarian Jesuit. He calculates the volume of Hell in Infernus damnatorum carcerus et rogus (1623), the second part of his work on eternity, De aeternitate considerationes.
(6) Thomas Burnet (1635-1715). English theologian and cosmogonist.
(7) Jonathan Edwards (1703-1758). American preacher and theologian. 

The great anti-babel of metaphysical Science

Preparatory to the great anti-babel of metaphysical Science all sorts of materials psychological and logical must be brought together/some fit, some unfit--and as even this takes ages even before the commencement of the building, the Fetchers and Carriers build Cots and Houses of them, each according to his own Fancy, with different cements--still however they are but orderly Cumuli of materials, that must surely be taken to pieces--some times 5 or 10 stones may be taken at once, unloosened--etc.

Entry 3254, Spring 1808, The Notebooks of Samuel Taylor Coleridge, ed. Kathleen Coburn, Volume 3 (Text): 1808-1819, Bollingen Series 50, Princeton University Press, 1973.

Polyolbiosis

Ships, and their Picturesqueness — / Have I noticed the approximation to Round and Rondure, in the Square and triangular Forms — and that pleasure which depends on the subtle Sense of Est quod non est? — Balance: Synthesis of Antithesis? — and secondly (and if I have not directly or by Implication anticipated it, of first-rate importance to me), that which in my last night’s Dose I called the Polyolbiosis of each appearance from the recollections of so many others subtly combining with it

 

The Notebooks of Samuel Taylor Coleridge, ed. Kathleen Coburn, Volume 2 (1804-1808), Part 1, London and New York: Routledge and Kegan Paul, 1962, entry 2061.

Polyolbiosis — compound dream word that coalesced during laudanum reverie, a hapax legomenon unique to Coleridge: "state of polyvalent beatitude" (ὄλβιος, ον happy, blessed, -ωσις suffix forming nouns of process or condition)