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"You will understand that it is merely the misrepresentations of the critique in question to which I claim the privilege of reply:—the mere opinions of the writer can be of no consequence to me—and I should imagine of very little to himself—that is to say if he knows himself, personally, as well as I have the honor of knowing him. The first misrepresentation is contained in this sentence:—'This letter is a keen burlesque on the Aristotelian or Baconian methods of ascertaining Truth, both of which the writer ridicules and despises, and pours forth his rhapsodical ecstasies in a glorification of the third mode—the noble art of guessing.' What I really say is this:—That there is no absolute certainty either in the Aristotelian or Baconian process—that, for this reason, neither Philosophy is so profound as it fancies itself—and that neither has a right to sneer at that seemingly imaginative process called Intuition (by which the great Kepler attained his laws); since 'Intuition,' after all, 'is but the conviction arising from those _in_ductions or _de_ductions of which the processes are so shadowy as to escape our consciousness, elude our reason or defy our capacity of expression.' The second misrepresentation runs thus:—'The developments of electricity and the formation of stars and suns, luminous and nonluminous, moons and planets, with their rings, &c., is deduced, very much according to the nebular theory of Laplace, from the principle propounded above.' Now the impression intended to be made here upon the reader's mind, by the 'Student of Theology,' is evidently, that my theory may all be very well in its way, but that it is nothing but Laplace over again, with some modifications that he (the Student of Theology) cannot regard as at all important. I have only to say that no gentleman can accuse me of the disengenuousness here implied; inasmuch as, having proceeded with my theory up to that point at which Laplace's theory meets it, I then give Laplace's theory in full, with the expression of my firm conviction of its absolute truth at all points. The ground covered by the great French astronomer compares with that covered by my theory, as a bubble compares with the ocean on which it floats; nor has he the slightest allusion to the 'principle propounded above,' the principle of Unity being the source of all things—the principle of Gravity being merely the Reaction of the Divine Act which irradiated all things from Unity. In fact no point of my theory has been even so much as alluded to by Laplace. I have not considered it necessary, here to speak of the astronomical knowledge displayed in the 'stars and suns' of the Student of Theology, nor to hint that it would be better to say that 'development and formation are, than that development and formation is. The third misrepresentation lies in a foot-note, where the critic says:—'Further than this, Mr. Poe's claim that he can account for the existence of all organized beings—man included—merely from those principles on which the origin and present appearance of suns and worlds are explained, must be set down as mere bald assertion, without a particle of evidence. In other words we should term it arrant fudge.' The perversion at this point is involved in a willful misapplication of the word 'principles.' I say 'wilful' because, at page 63, I am particularly careful to distinguish between the principles proper, Attraction and Repulsion, and those merely resultant sub-principles which control the universe in detail. To these sub-principles, swayed by the immediate spiritual influence of Deity. I leave, without examination, all that which the Student of Theology so roundly asserts I account for on the principles which account for the constitution of suns, &c.
"In the third column of his 'review' the critic says:—'He asserts that each soul is its own God—its own Creator.' What I do assert is, that 'each soul is, in part, its own God—its own Creator.' Just below, the critic says:—'After all these contradictory propoundings concerning God we would remind him of what he lays down on page 23—'of this Godhead in itself he alone is not imbecile—he alone is not impious who propounds nothing. A man who thus conclusively convicts himself of imbecility and impiety needs no further refutation.' Now the sentence, as I wrote it, and as I find it printed on that very page which the critic refers to and which must have been lying before him while he quoted my words, runs thus:—'Of this Godhead, in itself, he alone is not imbecile, &c., who propounds nothing.' By the italics, as the critic well knew, I design to distinguish between the two possibilities—that of a knowledge of God through his works and that of a knowledge of Him in his essential nature. The Godhead, in itself, is distinguished from the Godhead observed in its effects. But our critic is zealous. Moreover, being a divine, he is honest—ingenuous. It is his duty to pervert my meaning by omitting my italics—just as, in the sentence previously quoted, it was his Christian duty to falsify my argument by leaving out the two words, 'in part,' upon which turns the whole force—indeed the whole intelligibility of my proposition.
"Were these 'misrepresentations' (is that the name for them?) made for any less serious a purpose than that of branding my book as 'impious' and myself as a 'pantheist,' a 'polytheist,' a Pagan, or a God knows what (and indeed I care very little so it be not a 'Student of Theology'), I would have permitted their dishonesty to pass unnoticed, through pure contempt of the boyishness—for the turn-down-shirt-collar-ness of their tone:—but, as it is, you will pardon me, Mr. Editor, that I have been compelled to expose a 'critic' who courageously preserving his own anonymosity, takes advantage of my absence from the city to misrepresent, and thus vilify me, by name. EDGAR A. POE.
"Fordham, September 20, 1848."
From this time Poe did not write much; he had quarreled with the conductors of the chief magazines for which he had previously written, and they no longer sought his assistance. In a letter to a friend, he laments the improbabilities of an income from literary labor, saying:
"I have represented – to you as merely an ambitious simpleton, anxious to get into society with the reputation of conducting a magazine which somebody behind the curtain always prevents him from quite damning with his stupidity; he is a knave and a beast. I cannot write any more for the Milliner's Book, where T–n prints his feeble and very quietly made Dilutions of other people's reviews; and you know that – can afford to pay but little, though I am glad to do anything for a good fellow like –. In this emergency I sell articles to the vulgar and trashy –, for $5 a piece. I inclose my last, cut out, lest you should see by my sending the paper in what company I am forced to appear."
His name was now frequently associated with that of one of the most brilliant women of New England, and it was publicly announced that they were to be married. He had first seen her on his way from Boston, when he visited that city to deliver a poem before the Lyceum there. Restless, near the midnight, he wandered from, his hotel near where she lived, until he saw her walking in a garden. He related the incident afterward in one of his most exquisite poems, worthy of himself, of her, and of the most exalted passion.
"I saw thee—once only—years ago;
I must not say how many—but not many.
It was a July midnight; and from out
A full-orbed moon, that, like thine own soul, soaring,
Sought a precipitate pathway up through heaven,
There fell a silvery-silken vail of light,
With quietude, and sultriness and slumber,
Upon the upturn'd faces of a thousand
Roses that grew in an enchanted garden,
Where no wind dared to stir, unless on tiptoe—
Fell on upturn'd faces of these roses
That gave out, in return for the love-light,
Their odorous souls in an estatic death—
Fell on upturn'd faces of these roses
That smiled and died in this parterre, enchanted
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