The ignorance, narrow-mindedness, and _odium theologicum_ which prevailed in America until 1840 was worse than that in Europe under the Church in the Middle Ages, for even in the latter there had been an Agobard and an Abelard, Knight-Templar agnostics, and _illuminati_ of different kinds. The Unitarians, who believed firmly in every point of Christianity, and that man was saved by Jesus, and would be damned if he did not put faith in him as the Son of God, were regarded literally and truly by everybody as no better than infidels because they believed that Christ was _sent_ by God, and that Three could not be One. Every sect, with rare exceptions, preached, especially the Presbyterians, that the vast majority even of Christians would be damned, thereby giving to the devil that far greater power than God against which Bishop Agobard had protested. As for a freethinker or infidel, he was pointed at in the streets; and if a man had even seen a "Deist," he spoke of it as if he had beheld a murderer. Against all this some few were beginning to revolt. There came a rumour that there was something springing up in Boston called Transcendentalism. Nobody knew what it was, but it was dreamy, mystical, crazy, and infideleterious to religion. Firstly, it was connected with Thomas Carlyle and Ralph Waldo Emerson, and finally with everything German. The new school of liberal Unitarians favoured it. I had a quick intuition that here was something for me to work at. I bought Carlyle's _Sartor Resartus_, first edition, and read it through forty times ere I left college, of which I "kept count." My record here as regards some books may run a little ahead; but either before I went to college or during my first year there (almost all before or by 1840-'41), I had read Carlyle's "Miscellanies" thoroughly, Emerson's "Essays," a translation of Kant's "Critique of Pure Reason," the first half of it many times; Dugald Stewart's works, something of Reid, Locke, and Hobbes's "Leviathan"; had bought and read French versions of Schelling's "Transcendental Idealism" and Fichte's fascinating "Destiny of Man"; studied a small handbook of German philosophy; the works of Campanella and Vanini (Bruno much later, for his works were then exceeding rare. I now have Weber's edition), and also, with intense relish and great profit, an old English version of Spinoza's _Tractatus Theologico-Politicus_. In which last work I had the real key and clue to all German philosophy and Rationalism, as I in time found out. I must here modestly mention that I had, to a degree which I honestly believe seldom occurs, the art of _rapid_ yet of carefully-observant reading. George Boker once, quite unknown to me, gave me something to read, watched my eyes as I went from line to line, timed me by watch, and finally examined me on what I had read. He published the incident long after, said he had repeated it more than once _a mon insu_, and that it was remarkable.