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tormented him, and finally drove him back to
belief in God, not the collective Karma of the
Theosophists, which he expressly repudiated,
nor to any new god expounded in New Thought
magazines, but to the transcendent God who
judges and requites, though not at the end of
every week. It seems almost as if there were
lurking an old Hebrew vein in him, so
frequently in his later works does he express
himself in the language of psalmists and prophets.
“The psalms of David express my feelings best,
and Jehovah is my God,” he says in the Inferno.
At one time he seems to have been nearly
entering the Roman Catholic Church, but, even
after he had recovered his belief, his inborn
independence of spirit would not let him attach
himself to any religious body. His
fellow-countryman, Swedenborg, seems to have
influenced him more deeply than anyone else, and
to him he attributes his escape from madness.
His work Inferno may certainly serve a useful
purpose in calling attention to the fact, that,
whatever may be the case hereafter, there are
certainly hells on earth, hells into which the
persistently selfish inevitably come. Because
our fathers dealt with exaggerated emphasis on
unextinguishable fires and insatiable worms, in
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