In July, 1801, three weeks after returning from his second stay in Lisbon, Southey told William Taylor of Norwich that Coleridge was miserably ill & must quit England for warmer or perish (SCL 595; Robberds, 1: 369-70). Even before leaving Lisbon, Southey wrote to Coleridge in March, 1801, commending Portugal for its blessed winter sun & summer paradise of Cintra. He adds that, if ill health should also proceed from English skies, we may perhaps emigrate together at last (SCL, 572; Cabral, 153; LC SL, 1: 254). The importance of Mediterranean experience from 1804 to 1806, first as what he called a son of diplomatic Understrapper to Sir Alexander Ball in Malta (CCL 2: 1146), and then on vacation in Sicily and haft, has long been recognized--in spite of presumed loss of many of reports sent back to Daniel Stuart (CCL 2: 1165). Issues of friend in earl 1810 throw some light on time in Malta, through four instalments of his eulogistic biographical sketch of Ball, who had died in 1809 (friend nos. 21, 22, 26, 27). But in 1976, Donald Sultana's Coleridge in Malta and Italy drew on notebooks to illustrate impact of months spent in Mediterranean--notably on attitude to Catholicism, culminating in his denunciation of Rome as the undoubted Anti-Christ (Sultana, 261). Interest in Mediterranean months was revived in 2010 by Hough and Davies in Laws: 11 Study (y Coleridge in Malta, prefaced by Michael John Kooy's critique of attitude to rule of' law (Hough and Davies, xvi-xxviii). In 2011, at Malta conference, in paper called Coleridge's Light in Malta and Rome, Michael Raiger (see above) spoke of notebook entry for February 12, 1805, when awful Truth of doctrine of Trinity burst upon him. At same Malta conference, Tim Fulford offered shortened and re-worked version of his and Polytheism: Britain's Colonies and Politics (Romanticism 1999: 232-53). Fulford argued plausibly if somewhat paradoxically, that it was encounter with Mediterranean Catholicism that led to his abandonment of Unitarianism. Coleridge, guilt-ridden about his failure to shake off his opium addiction, needed redemptive Trinitarian theology with its emphasis on Atonement--a doctrine denied by Unitarians and seemingly obscured by Catholic teaching on sacrament of Penance and pains of Purgatory. Coleridge famously claimed to have been though Trinitarian in philosophy, yet zealous Unitarian in religion (BL 96-7). Raiger showed twin impact of climate and culture in awakening sense of part sunlight plays in cognition of form. And encounter in Rome with Washington Allston, whom Coleridge calls a Painter born to renew 15th century, enables poet-philosopher (Raiger claims) to find in Allston's imaginative representation of God-created nature the perfect image of aesthetic unity in one and many. Allston can be seen as providing an aesthetic symbolism through which Coleridge can articulate his philosophical trinitarianism--to create unity out of multiplicity. …
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