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Marsh, and generously assisted in the transcription of her great-grandfather's letters. I am especially grateful to Mrs. Peterson. I must also here acknowledge and thank for their encouragement the custodians of the James Marsh Collection, the late Mrs. Laura Jensen, and W. Knowlton Hall. The help of T. D. Seymour Bassett, John Buechler, Elizabeth Lovell, and David Blow, and the resources of the Wilbur Collection, Guy W. Bailey Library, University of Vermont, continued generous and unstinting throughout the course of preparing these letters for publication.

In another letter Ripley expressed regrets for failing to meet Marsh "again during our Commencement Week"11 He went on to discuss the forthcoming Brook Farm venture and the recent appearance of The Dial. Again Ripley invited Marsh to contribute something from his pen to this new publication of the Boston group. '"12 But again Marsh failed to accept Ripley's invitation. By 1840 the first volume of Ripley's "philosophical miscellany" had been in print for almost two years. " In 1841 Marsh expressed his dissatisfaction with Boston transcendentalism, coming down especially hard on its failure to develop a logical system: The whole of Boston Transcendentalism I take to be rather a superficial affair; and there is some force in the remarks of a friend of mine that the 'Dial' indicates rather the place of the moon than of the sun.

For medieval minds, "faith was coextensive with the world of their imagination, it had vastly more influence upon their feelings and actions" (128). In effect, the medieval mind was essentially poetic: "They had not learned to write their poetry, but they lived it" (128). S. " Faith, reason, and imagination had existed then for the last time in organic unity. Reason and philosophy gradually distinguished from each other the worlds of faith and imagination, before so intimately blended, and as our sober ancestors turned all their poetry into religion, we are in danger of turning all our religion into poetry.

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