Studies in Literature - John Morley

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in tranquil contemplation. Wordsworth taught me this, not only without turning away from, but with greatly increased interest in the common feelings and common destiny of human beings" (Autobiog., 148). This effect of Wordsworth on Mill is the very illustration of the phrase of a later poet of our own day, one of the most eminent and by his friends best beloved of all those whom Wordsworth had known, and on whom he poured out a generous portion of his own best spirit:—

      Time may restore us in his course

       Goethe's sage mind and Byron's force.

       But where will Europe's latter hour

       Again find Wordsworth's healing power?

      It is the power for which Matthew Arnold found this happy designation that compensates us for that absence of excitement of which the heedless complain in Wordsworth's verse—excitement so often meaning mental fever, hysterics, distorted passion, or other fitful agitation of the soul.

      Pretensions are sometimes advanced as to Wordsworth's historic position, which involve a mistaken view of literary history. Thus, we are gravely told by the too zealous Wordsworthian that the so-called poets of the eighteenth century were simply men of letters; they had various accomplishments and great general ability, but their thoughts were expressed in prose, or in mere metrical diction, which passed current as poetry without being so. Yet Burns belonged wholly to the eighteenth century (1759–96), and no verse-writer is so little literary as Burns, so little prosaic; no writer more truly poetic in melody, diction, thought, feeling, and spontaneous song. It was Burns who showed Wordsworth's own youth "How verse may build a princely throne on humble truth." Nor can we understand how Cowper is to be set down as simply a man of letters. We may, too, if we please, deny the name of poetry to Collins's tender and pensive Ode to Evening; but we can only do this on critical principles, which would end in classing the author of Lycidas and Comus, of the Allegro and Penseroso, as a writer of various accomplishments and great general ability, but at bottom simply a man of letters and by no means a poet. It is to Gray, however, that we must turn for the distinctive character of the best poetry of the eighteenth century. With reluctance we will surrender the Pindaric Odes, though not without risking the observation that some of Wordsworth's own criticism on Gray is as narrow and as much beside the mark as Jeffrey's on the Excursion. But the Ode on Eton College is not to have grudged to it the noble name and true quality of poetry, merely because, as one of Johnson's most unfortunate criticisms expresses it, the ode suggests nothing to Gray which every beholder does not equally think and feel. To find beautiful and pathetic language, set to harmonious numbers, for the common impressions of meditative minds, is no small part of the poet's task. That part has never been achieved by any poet in any tongue with more complete perfection and success than in the immortal Elegy, of which we may truly say that it has for nearly a century and a half given to greater multitudes of men more of the exquisite pleasure of poetry than any other single piece in all the glorious treasury of English verse. It abounds, as Johnson says, "with images which find a mirror in every mind, and with sentiments to which every bosom returns an echo." These moving commonplaces of the human lot Gray approached through books and studious contemplation; not, as Wordsworth approached them, by daily contact with the lives and habit of men and the forces and magical apparitions of external nature. But it is a narrow view to suppose that the men of the eighteenth century did not look through the literary conventions of the day to the truths of life and nature behind them. The conventions have gone, or are changed, and we are all glad of it. Wordsworth effected a wholesome deliverance when he attacked the artificial diction, the personifications, the allegories, the antitheses, the barren rhymes and monotonous metres, which the reigning taste had approved. But while welcoming the new freshness, sincerity, and direct and fertile return on nature, that is a very bad reason why we should disparage poetry so genial, so simple, so humane, and so perpetually pleasing, as the best verse of the rationalistic century.

      What Wordsworth did was to deal with themes that had been partially handled by precursors and contemporaries, in a larger and more devoted spirit, with wider amplitude of illustration, and with the steadfastness and persistency of a religious teacher. "Every great poet is a teacher," he said; "I wish to be considered as a teacher or as nothing." It may be doubted whether his general proposition is at all true, and whether it is any more the essential business of a poet to be a teacher than it was the business of Handel, Beethoven, or Mozart. They attune the soul to high states of feeling; the direct lesson is often as nought. But of himself no view could be more sound. He is a teacher, or he is nothing. "To console the afflicted; to add sunshine to daylight by making the happy happier; to teach the young and the gracious of every age to see, to think, and feel, and therefore to become more actively and sincerely virtuous"—that was his vocation; to show that the mutual adaptation of the external world and the inner mind is able to shape a paradise from the "simple produce of the common day"—that was his high argument.

      Simplification was, as I have said elsewhere, the keynote of the revolutionary time. Wordsworth was its purest exponent, but he had one remarkable peculiarity, which made him, in England at least, not only its purest but its greatest. While leading men to pierce below the artificial and conventional to the natural man and natural life, as Rousseau did, Wordsworth still cherished the symbols, the traditions, and the great institutes of social order. Simplification of life and thought and feeling was to be accomplished without summoning up the dangerous spirit of destruction and revolt. Wordsworth lived with nature, yet waged no angry railing war against society. The chief opposing force to Wordsworth in literature was Byron. Whatever he was in his heart, Byron in his work was drawn by all the forces of his character, genius, and circumstances to the side of violent social change, and hence the extraordinary popularity of Byron in the continental camp of emancipation. Communion with nature is in Wordsworth's doctrine the school of duty. With Byron nature is the mighty consoler and the vindicator of the rebel.

      A curious thing, which we may note in passing, is that Wordsworth, who clung fervently to the historic foundations of society as it stands, was wholly indifferent to history; while Byron, on the contrary, as the fourth canto of Childe Harold is enough to show, had at least the sentiment of history in as great a degree as any poet that ever lived, and has given to it by far the most magnificent expression. No doubt, it was history on its romantic, rather than its philosophic or its political side.

      On Wordsworth's exact position in the hierarchy of sovereign poets, a deep difference of estimate still divides even the most excellent judges. Nobody now dreams of placing him so low as the Edinburgh Reviewers did, nor so high as Southey placed him when he wrote to the author of Philip van Artevelde in 1829 that a greater poet than Wordsworth there never has been nor ever will be. An extravagance of this kind was only the outburst of generous friendship. Coleridge deliberately placed Wordsworth "nearest of all modern writers to Shakespeare and Milton, yet in a kind perfectly unborrowed and his own." Arnold, himself a poet of rare and memorable quality, declares his firm belief that the poetical performance of Wordsworth is, after that of Shakespeare and Milton, undoubtedly the most considerable in our language from the Elizabethan age to the present time. Dryden, Pope, Gray, Cowper, Goldsmith, Burns, Coleridge, Byron, Shelley, Keats—"Wordsworth's name deserves to stand, and will finally stand, above them all." Mr. Myers, also a poet, and the author of a volume on Wordsworth as much distinguished by insight as by admirable literary grace and power, talks of "a Plato, a Dante, a Wordsworth," all three in a breath, as stars of equal magnitude in the great spiritual firmament. To Mr. Swinburne, on the contrary, all these panegyrical estimates savour of monstrous and intolerable exaggeration. Amid these contentions of celestial minds it will be safest to content ourselves with one or two plain observations in the humble positive degree, without hurrying into high and final comparatives and superlatives.

      One admission is generally made at the outset. Whatever definition of poetry we fix upon, whether that it is the language of passion or imagination formed into regular numbers; or, with Milton, that it should be "simple, sensuous, impassioned;" in any case there are great tracts in Wordsworth which, by no definition and on no terms, can be called poetry. If we say with Shelley, that poetry is what redeems from decay the visitations of the divinity in man, and is the record of the best and happiest moments of the best and happiest minds, then are we bound to agree that Wordsworth records too many moments that are not specially good or happy,

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