speaks of in the Hindoo Geeta:  “Whenever vice and corruption have sapped the foundations of the world, and men have lost their sense of good and evil, I, Kreeshna, make myself manifest for the restoration of order, and the establishment of justice, virtue, and piety.”  And so this literary revolution, of which we are speaking, brought us from frivolity to earnestness, from unbelief and all the dire negations which it engenders, to a sublime faith in human duty and the providence of God.

We have no room here to trace either the foreign or the native influences which, operating as antagonism or as inspiration upon the minds of Coleridge, Carlyle, and others, produced finally these great and memorable results.  It is but justice, however, to recognize Coleridge as the pioneer of the new era.  His fine metaphysical intellect and grand imagination, nurtured and matured in the German schools of philosophy and theology, reproduced the speculations of their great thinkers in a form and coloring which could not fail to be attractive to all seeking and sincere minds in England.  The French Revolution and the Encyclopedists had already prepared the ground for the reception of new thought and revelation.  Hence Coleridge, as writer and speaker, drew towards his centre all the young and ardent men of his time,—­and among others, the subject of the present article.  Carlyle, however, does not seem to have profited much by the spoken discourses of the master; and in his “Life of Sterling” he gives an exceedingly graphic, cynical, and amusing account of the oracular meetings at Highgate, where the philosopher sat in his great easy-chair, surrounded by his disciples and devotees, uttering, amid floods of unintelligible, mystic eloquence, those radiant thoughts and startling truths which warrant his claim to genius, if not to greatness.  It is curious to observe how at this early period of Carlyle’s life, when all the talent and learning of England bowed at these levees before the gigantic speculator and dreamer, he, perhaps alone, stood aloof from the motley throng of worshippers,—­with them, but not of them,—­coolly analyzing every sentence delivered by the oracle, and sufficiently learned in the divine lore to separate the gold from the dross.  What was good and productive he was ready to recognize and assimilate; leaving the opium pomps and splendors of the discourse, and all the Oriental imagery with which the speaker decorated his bathos, to those who could find profit therein.  It is still more curious and sorrowful to see this great Coleridge, endowed with such high gifts, of so various learning, and possessing so marvellous and plastic a power over all the forms of language, forsaking the true for the false inspiration, and relying upon a vile drug to stimulate his large and lazy intellect into action.  Carlyle seems to have regarded him at this period as a sort of fallen demigod; and although he sneers, with an almost Mephistophelean distortion