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 there is the least ground for them. Doubt succeeds to doubt, cloud rolls over cloud, one paradox is driven out by another still greater, in endless succession. He is equally averse to the prejudices of the vulgar, the paradoxes of the learned, or the habitual convictions of his own mind. He moves in an unaccountable diagonal between truth and falsehood, sense and nonsense, sophistry and common-place, and only assents to any opinion when he knows that all the reasons are against it. A matter of fact is abhorrent to his nature: the very air of truth repels him. He is only saved from the extremities of absurdity by combining them all in his own person. Two things are indispensable to him—to set out from no premises, and to arrive at no conclusion. The consciousness of a single certainty would be an insupportable weight upon his mind. He slides out of a logical deduction by the help of metaphysics: and if the labyrinths of metaphysics did not afford him "ample scope and verge enough," he would resort to necromancy and the cabbala. He only tolerates the science of astronomy for the sake of its connection with the dreams of judicial astrology, and escapes from the Principia of Newton to the jargon of Lily and Ashmole. All his notions are floating and unfixed, like what is feigned of the first forms of things flying about in search of bodies to attach themselves to; but his ideas seek to avoid all contact with solid substances. Innumerable evanescent thoughts dance before him, and dazzle his sight, like insects in the evening sun. Truth is to him a ceaseless round of contradictions: he lives in the belief of a perpetual lie, and in affecting to think what he pretends to say. His mind is in a constant estate of flux and reflux: he is like the Sea-horse in the Ocean; he is the Man in the Moon, the Wandering Jew.—The reason of all this is, that Mr. Coleridge has great powers of thought and fancy, without will or sense. He is without a strong feeling of the existence of any thing out of himself; and he has neither purposes nor passions of his own to make him wish it to be. All that he does or thinks is involuntary; even his perversity and self-will are so. They are nothing but a necessity of yielding