Hours in a Library Volume II Part 11

when we have thus obtained the 'glorious habit,'

By which sense is made Subservient still to moral purposes, Auxiliar to divine;

the 'dull eye' of science will light up; for, in observing natural processes, it will carry with it an incessant reference to the spiritual processes to which they are allied. Science, in short, requires to be brought into intimate connection with morality and religion. If we are forced for our immediate purpose to pursue truth for itself, regardless of consequences, we must remember all the more carefully that truth is a whole, and that fragmentary bits of knowledge become valuable as they are incorporated into a general system. The tendency of modern times to specialism brings with it a characteristic danger. It requires to be supplemented by a correlative process of integration. We must study details to increase our knowledge; we must accustom ourselves to look at the detail in the light of the general principles in order to make it fruitful.

The influence of that world which 'is too much with us late and soon' is of the same kind. The man of science loves barren facts for their own sake. The man of the world becomes devoted to some petty pursuit without reference to ultimate ends. He becomes a slave to money, or power, or praise, without caring for their effect upon his moral character. As social organisation becomes more complete, the social unit becomes a mere fragment instead of being a complete whole in himself. Man becomes

The senseless member of a vast machine, Serving as doth a spindle or a wheel.

The division of labour, celebrated with such enthusiasm by Adam Smith,[27] tends to crush all real life out of its victims. The soul of the political economist may rejoice when he sees a human being devoting his whole faculties to the performance of one subsidiary operation in the manufacture of a pin. The poet and the moralist must notice with anxiety the contrast between the old-fashioned peasant who, if he discharged each particular function clumsily, discharged at least many functions, and found exercise for all the intellectual and moral faculties of his nature, and the modern artisan doomed to the incessant repet.i.tion of one petty set of muscular expansions and contractions, and whose soul, if he has one, is therefore rather an enc.u.mbrance than otherwise. This is the evil which is constantly before Wordsworth's eyes, as it has certainly not become less prominent since his time. The danger of crushing the individual is a serious one according to his view; not because it implies the neglect of some abstract political rights, but from the impoverishment of character which is implied in the process. Give every man a vote, and abolish all interference with each man's private tastes, and the danger may still be as great as ever. The tendency to 'differentiation'--as we call it in modern phraseology--the social pulverisation, the lowering and narrowing of the individual's sphere of action and feeling to the pettiest details, depends upon processes underlying all political changes. It cannot, therefore, be cured by any nostrum of const.i.tution-mongers, or by the negative remedy of removing old barriers. It requires to be met by profounder moral and religious teaching. Men must be taught what is the really valuable part of their natures, and what is the purest happiness to be extracted from life, as well as allowed to gratify fully their own tastes; for who can say that men encouraged by all their surroundings and appeals to the most obvious motives to turn themselves into machines, will not deliberately choose to be machines? Many powerful thinkers have ill.u.s.trated Wordsworth's doctrine more elaborately, but n.o.body has gone more decisively to the root of the matter.

One other side of Wordsworth's teaching is still more significant and original. Our vague instincts are consolidated into reason by meditation, sympathy with our fellows, communion with nature, and a constant devotion to 'high endeavours.' If life run smoothly, the transformation may be easy, and our primitive optimism turn imperceptibly into general complacency. The trial comes when we make personal acquaintance with sorrow, and our early buoyancy begins to fail. We are tempted to become querulous or to lap ourselves in indifference. Most poets are content to bewail our lot melodiously, and admit that there is no remedy unless a remedy be found in 'the luxury of grief.' Prosaic people become selfish, though not sentimental. They laugh at their old illusions, and turn to the solid consolations of comfort. Nothing is more melancholy than to study many biographies, and note--not the failure of early promise, which may mean merely an aiming above the mark--but the progressive deterioration of character which so often follows grief and disappointment. If it be not true that most men grow worse as they grow old, it is surely true that few men pa.s.s through the world without being corrupted as much as purified.

Now Wordsworth's favourite lesson is the possibility of turning grief and disappointment into account. He teaches in many forms the necessity of 'trans.m.u.ting' sorrow into strength. One of the great evils is a lack of power,

An agonising sorrow to trans.m.u.te.

The Happy Warrior is, above all, the man who in face of all human miseries can

Exercise a power Which is our human nature's highest dower; Controls them, and subdues, trans.m.u.tes, bereaves Of their bad influence, and their good receives;

who is made more compa.s.sionate by familiarity with sorrow, more placable by contest, purer by temptation, and more enduring by distress.[28] It is owing to the constant presence of this thought, to his sensibility to the refining influence of sorrow, that Wordsworth is the only poet who will bear reading in times of distress. Other poets mock us by an impossible optimism, or merely reflect the feelings which, however we may play with them in times of cheerfulness, have now become an intolerable burden. Wordsworth suggests the single topic which, so far at least as this world is concerned, can really be called consolatory.

None of the ordinary commonplaces will serve, or serve at most as indications of human sympathy. But there is some consolation in the thought that even death may bind the survivors closer, and leave as a legacy enduring motives to n.o.ble action. It is easy to say this; but Wordsworth has the merit of feeling the truth in all its force, and expressing it by the most forcible images. In one shape or another the sentiment is embodied in most of his really powerful poetry. It is intended, for example, to be the moral of the 'White Doe of Rylstone.'

There, as Wordsworth says, everything fails so far as its object is external and unsubstantial; everything succeeds so far as it is moral and spiritual. Success grows out of failure; and the mode in which it grows is indicated by the lines which give the keynote of the poem.

Emily, the heroine, is to become a soul

By force of sorrows high Uplifted to the purest sky Of undisturbed serenity.

The 'White Doe' is one of those poems which make many readers inclined to feel a certain tenderness for Jeffrey's dogged insensibility; and I confess that I am not one of its warm admirers. The sentiment seems to be unduly relaxed throughout; there is a want of sympathy with heroism of the rough and active type, which is, after all, at least as worthy of admiration as the more pa.s.sive variety of the virtue; and the defect is made more palpable by the position of the chief actors. These rough borderers, who recall William of Deloraine and Dandie Dinmont, are somehow out of their element when preaching the doctrines of quietism and submission to circ.u.mstances. But, whatever our judgment of this particular embodiment of Wordsworth's moral philosophy, the inculcation of the same lesson gives force to many of his finest poems. It is enough to mention the 'Leech-gatherer,' the 'Stanzas on Peele Castle,'

'Michael,' and, as expressing the inverse view of the futility of idle grief, 'Laodamia,' where he has succeeded in combining his morality with more than his ordinary beauty of poetical form. The teaching of all these poems falls in with the doctrine already set forth. All moral teaching, I have sometimes fancied, might be summed up in the one formula, 'Waste not.' Every element of which our nature is composed may be said to be good in its proper place; and therefore every vicious habit springs out of the misapplication of forces which might be turned to account by judicious training. The waste of sorrow is one of the most lamentable forms of waste. Sorrow too often tends to produce bitterness or effeminacy of character. But it may, if rightly used, serve only to detach us from the lower motives, and give sanct.i.ty to the higher. That is what Wordsworth sees with unequalled clearness, and he therefore sees also the condition of profiting. The mind in which the most valuable elements have been systematically strengthened by meditation, by a.s.sociation of deep thought with the most universal presences, by constant sympathy with the joys and sorrows of its fellows, will be prepared to convert sorrow into a medicine instead of a poison. Sorrow is deteriorating so far as it is selfish. The man who is occupied with his own interests makes grief an excuse for effeminate indulgence in self-pity. He becomes weaker and more fretful. The man who has learnt habitually to think of himself as part of a greater whole, whose conduct has been habitually directed to n.o.ble ends, is purified and strengthened by the spiritual convulsion. His disappointment, or his loss of some beloved object, makes him more anxious to fix the bases of his happiness widely and deeply, and to be content with the consciousness of honest work, instead of looking for what is called success.

But I must not take to preaching in the place of Wordsworth. The whole theory is most n.o.bly summed up in the grand lines already noticed on the character of the Happy Warrior. There Wordsworth has explained in the most forcible and direct language the mode in which a grand character can be formed; how youthful impulses may change into manly purpose; how pain and sorrow may be trans.m.u.ted into new forces; how the mind may be fixed upon lofty purposes; how the domestic affections--which give the truest happiness--may also be the greatest source of strength to the man who is

More brave for this, that he has much to lose;

and how, finally, he becomes indifferent to all petty ambition--

Finds comfort in himself and in his cause; And, while the mortal mist is gathering, draws His breath in confidence of Heaven's applause.

This is the Happy Warrior, this is he Whom every man in arms should wish to be.

We may now see what ethical theory underlies Wordsworth's teaching of the transformation of instinct into reason. We must start from the postulate that there is in fact a Divine order in the universe; and that conformity to this order produces beauty as embodied in the external world, and is the condition of virtue as regulating our character. It is by obedience to the 'stern lawgiver,' Duty, that flowers gain their fragrance, and that 'the most ancient heavens' preserve their freshness and strength. But this postulate does not seek for justification in abstract metaphysical reasoning. The 'Intimations of Immortality' are precisely imitations, not intellectual intuitions. They are vague and emotional, not distinct and logical. They are a feeling of harmony, not a perception of innate ideas. And, on the other hand, our instincts are not a mere chaotic ma.s.s of pa.s.sions, to be gratified without considering their place and function in a certain definite scheme. They have been implanted by the Divine hand, and the harmony which we feel corresponds to a real order. To justify them we must appeal to experience, but to experience interrogated by a certain definite procedure. Acting upon the a.s.sumption that the Divine order exists, we shall come to recognise it, though we could not deduce it by an _a priori_ method.

The instrument, in fact, finds itself originally tuned by its Maker, and may preserve its original condition by careful obedience to the stern teaching of life. The buoyancy common to all youthful and healthy natures then changes into a deeper and more solemn mood. The great primary emotions retain the original impulse, but increase their volume.

Grief and disappointment are trans.m.u.ted into tenderness, sympathy, and endurance. The reason, as it develops, regulates, without weakening, the primitive instincts. All the greatest, and therefore most common, sights of nature are indelibly a.s.sociated with 'admiration, hope, and love;'

and all increase of knowledge and power is regarded as a means for furthering the gratification of our n.o.bler emotions. Under the opposite treatment, the character loses its freshness, and we regard the early happiness as an illusion. The old emotions dry up at their source. Grief produces fretfulness, misanthropy, or effeminacy. Power is wasted on petty ends and frivolous excitement, and knowledge becomes barren and pedantic. In this way the postulate justifies itself by producing the n.o.blest type of character. When the 'moral being' is thus built up, its instincts become its convictions, we recognise the true voice of nature, and distinguish it from the echo of our pa.s.sions. Thus we come to know how the Divine order and the laws by which the character is harmonised are the laws of morality.

To possible objections it might be answered by Wordsworth that this mode of a.s.suming in order to prove is the normal method of philosophy. 'You must love him,' as he says of the poet,

Ere to you He will seem worthy of your love.

The doctrine corresponds to the _crede ut intelligas_ of the divine; or to the philosophic theory that we must start from the knowledge already constructed within us by instincts which have not yet learnt to reason.

And, finally, if a persistent reasoner should ask why--even admitting the facts--the higher type should be preferred to the lower, Wordsworth may ask, Why is bodily health preferable to disease? If a man likes weak lungs and a bad digestion, reason cannot convince him of his error. The physician has done enough when he has pointed out the sanitary laws obedience to which generates strength, long life, and power of enjoyment. The moralist is in the same position when he has shown how certain habits conduce to the development of a type superior to its rivals in all the faculties which imply permanent peace of mind and power of resisting the shocks of the world without disintegration. Much undoubtedly remains to be said. Wordsworth's teaching, profound and admirable as it may be, has not the potency to silence the scepticism which has gathered strength since his day, and a.s.sailed fundamental--or what to him seemed fundamental--tenets of his system. No one can yet say what transformation may pa.s.s upon the thoughts and emotions for which he found utterance in speaking of the Divinity and sanct.i.ty of nature. Some people vehemently maintain that the words will be emptied of all meaning if the old theological conceptions to which he was so firmly attached should disappear with the development of new modes of thought. Nature, as regarded by the light of modern science, will be the name of a cruel and wasteful, or at least of a purely neutral and indifferent power, or perhaps as merely an equivalent for the Unknowable, to which the conditions of our intellect prevent us from ever attaching any intelligible predicate. Others would say that in whatever terms we choose to speak of the mysterious darkness which surrounds our little island of comparative light, the emotion generated in a thoughtful mind by the contemplation of the universe will remain unaltered or strengthen with clearer knowledge; and that we shall express ourselves in a new dialect without altering the essence of our thought. The emotions to which Wordsworth has given utterance will remain, though the system in which he believed should sink into oblivion; as, indeed, all human systems have found different modes of symbolising the same fundamental feelings. But it is enough vaguely to indicate considerations not here to be developed.

It only remains to be added once more that Wordsworth's poetry derives its power from the same source as his philosophy. It speaks to our strongest feelings because his speculation rests upon our deepest thoughts. His singular capacity for investing all objects with a glow derived from early a.s.sociations; his keen sympathy with natural and simple emotions; his sense of the sanctifying influences which can be extracted from sorrow, are of equal value to his power over our intellects and our imaginations. His psychology, stated systematically, is rational; and, when expressed pa.s.sionately, turns into poetry. To be sensitive to the most important phenomena is the first step equally towards a poetical or a scientific exposition. To see these truly is the condition of making the poetry harmonious and the philosophy logical.

And it is often difficult to say which power is most remarkable in Wordsworth. It would be easy to ill.u.s.trate the truth by other than moral topics. His sonnet, noticed by De Quincey, in which he speaks of the abstracting power of darkness, and observes that as the hills pa.s.s into twilight we see the same sight as the ancient Britons, is impressive as it stands, but would be equally good as an ill.u.s.tration in a metaphysical treatise. Again, the sonnet beginning

With ships the sea was sprinkled far and wide,

is at once, as he has shown in a commentary of his own, an ill.u.s.tration of a curious psychological law--of our tendency, that is, to introduce an arbitrary principle of order into a random collection of objects--and, for the same reason, a striking embodiment of the corresponding mood of feeling. The little poem called 'Stepping Westward' is in the same way at once a delicate expression of a specific sentiment and an acute critical a.n.a.lysis of the subtle a.s.sociations suggested by a single phrase. But such ill.u.s.trations might be multiplied indefinitely. As he has himself said, there is scarcely one of his poems which does not call attention to some moral sentiment, or to a general principle or law of thought, of our intellectual const.i.tution.

Finally, we might look at the reverse side of the picture, and endeavour to show how the narrow limits of Wordsworth's power are connected with certain moral defects; with the want of quick sympathy which shows itself in his dramatic feebleness, and the austerity of character which caused him to lose his special gifts too early and become a rather commonplace defender of conservatism; and that curious diffidence (he a.s.sures us that it was 'diffidence') which induced him to write many thousand lines of blank verse entirely about himself. But the task would be superfluous as well as ungrateful. It was his aim, he tells us, '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 therefore to become more actively and securely virtuous;'

and, high as was the aim he did much towards its accomplishment.

FOOTNOTES:

[24] J. S. Mill and Whewell were, for their generation, the ablest exponents of two opposite systems of thought upon such matters. Mill has expressed his obligations to Wordsworth in his 'Autobiography,' and Whewell dedicated to Wordsworth his 'Elements of Morality' in acknowledgment of his influence as a moralist.

[25] The poem of Henry Vaughan, to which reference is often made in this connection, scarcely contains more than a pregnant hint.

[26] As, for example, in the _Lines on Tintern Abbey_: 'If this be but a vain belief.'

[27] See Wordsworth's reference to the _Wealth of Nations_, in the _Prelude_, book xiii.

[28] So, too, in the _Prelude_:--

Then was the truth received into my heart, That, under heaviest sorrow earth can bring, If from the affliction somewhere do not grow Honour which could not else have been, a faith, An elevation, and a sanct.i.ty; If new strength be not given, nor old restored, The fault is ours, not Nature's.

_LANDOR'S IMAGINARY CONVERSATIONS_

When Mr. Forster brought out the collected edition of Landor's works, the critics were generally embarra.s.sed. They evaded for the most part any committal of themselves to an estimate of their author's merits, and were generally content to say that we might now look forward to a definitive judgment in the ultimate court of literary appeal. Such an att.i.tude of suspense was natural enough. Landor is perhaps the most striking instance in modern literature of a radical divergence of opinion between the connoisseurs and the ma.s.s of readers. The general public have never been induced to read him, in spite of the lavish applauses of some self-const.i.tuted authorities. One may go further. It is doubtful whether those who aspire to a finer literary palate than is possessed by the vulgar herd are really so keenly appreciative as the innocent reader of published remarks might suppose. Hypocrisy in matters of taste--whether of the literal or metaphorical kind--is the commonest of vices. There are vintages, both material and intellectual, which are more frequently praised than heartily enjoyed. I have heard very good judges whisper in private that they have found Landor dull; and the rare citations made from his works often betray a very perfunctory study of them. Not long ago, for example, an able critic quoted a pa.s.sage from one of the 'Imaginary Conversations' to prove that Landor admired Milton's prose, adding the remark that it might probably be taken as an expression of his real sentiments, although put in the mouth of a dramatic person. To anyone who has read Landor with ordinary attention, it seems as absurd to speak in this hypothetical manner as it would be to infer from some incidental allusion that Mr. Ruskin admires Turner.

Landor's adoration for Milton is one of the most conspicuous of his critical propensities. There are, of course, many eulogies upon Landor of undeniable weight. They are hearty, genuine, and from competent judges. Yet the enthusiasm of such admirable critics as Mr. Emerson and Mr. Lowell may be carped at by some who fancy that every American enjoys a peculiar sense of complacency when rescuing an English genius from the neglect of his own countrymen. If Mr. Browning and Mr. Swinburne have been conspicuous in their admiration, it might be urged that neither of them has too strong a desire to keep to that beaten highroad of the commonplace, beyond which even the best guides meet with pitfalls.

Southey's praises of Landor were sincere and emphatic; but it must be added that they provoke a recollection of one of Johnson's shrewd remarks. 'The reciprocal civility of authors,' says the Doctor, 'is one of the most risible scenes in the farce of life.' One forgives poor Southey indeed for the vanity which enabled him to bear up so bravely against anxiety and repeated disappointment; and if both he and Landor found that 'reciprocal civility' helped them to bear the disregard of contemporaries, one would not judge them harshly. It was simply a tacit agreement to throw their harmless vanity into a common stock. Of Mr.

Forster, Landor's faithful friend and admirer, one can only say that in his writing about Landor, as upon other topics, we are distracted between the respect due to his strong feeling for the excellent in literature, and the undeniable facts that his criticisms have a very blunt edge, and that his eulogies are apt to be indiscriminate.

Southey and Wordsworth had a simple method of explaining the neglect of a great author. According to them, contemporary neglect affords a negative presumption in favour of permanent reputation. No lofty poet has honour in his own generation. Southey's conviction that his ponderous epics would make the fortune of his children is a pleasant instance of self-delusion. But the theory is generally admitted in regard to Wordsworth; and Landor accepted and defended it with characteristic vigour. 'I have published,' he says in the conversation with Hare, 'five volumes of "Imaginary Conversations:" cut the worst of them through the middle, and there will remain in the decimal fraction enough to satisfy my appet.i.te for fame. I shall dine late; but the dining-room will be well lighted, the guests few and select.' He recurs frequently to the doctrine. 'Be patient!' he says, in another character.

'From the higher heavens of poetry it is long before the radiance of the brightest star can reach the world below. We hear that one man finds out one beauty, another man finds out another, placing his observatory and instruments on the poet's grave. The worms must have eaten us before we rightly know what we are. It is only when we are skeletons that we are boxed and ticketed and prized and shown. Be it so! I shall not be tired of waiting.' Conscious, as he says in his own person, that in 2,000 years there have not been five volumes of prose (the work of one author) equal to his 'Conversations,' he could indeed afford to wait: if conscious of earthly things, he must be waiting still.

This superlative self-esteem strikes one, to say the truth, as part of Landor's abiding boyishness. It is only in schoolboy themes that we are still inclined to talk about the devouring love of fame. Grown-up men look rightly with some contempt upon such aspirations. What work a man does is really done in, or at least through, his own generation; and the posthumous fame which poets affect to value means, for the most part, being known by name to a few antiquarians, schoolmasters, or secluded students. When the poet, to adopt Landor's metaphor, has become a luminous star, his superiority to those which have grown dim by distance is indeed for the first time clearly demonstrated. We can still see him, though other bodies of his system have vanished into the infinite depths of oblivion. But he has also ceased to give appreciable warmth or light to ordinary human beings. He is a splendid name, but not a living influence. There are, of course, exceptions and qualifications to any such statements, but I have a suspicion that even Shakespeare's chief work may have been done in the Globe Theatre, to living audiences, who felt what they never thought of criticising, and were quite unable to measure; and that, spite of all aesthetic philosophers and minute antiquarians and judicious revivals, his real influence upon men's minds has been for the most part declining as his fame has been spreading. To defend or fully expound this heretical dogma would take too much s.p.a.ce.

The 'late-dinner' theory, however, as held by Wordsworth and Landor, is subject to one less questionable qualification. It is an utterly untenable proposition that great men have been generally overlooked in their own day.

If we run over the chief names of our literature, it would be hard to point to one which was not honoured, and sometimes honoured to excess, during its proprietor's lifetime. It is, indeed, true that much ephemeral underwood has often hidden in part the majestic forms which now stand out as sole relics of the forest. It is true also that the petty spite and jealousy of contemporaries, especially of their ablest contemporaries, has often prevented the full recognition of great men.

And there have been some whose fame, like that of Bunyan and De Foe, has extended amongst the lower sphere of readers before receiving the ratification of const.i.tuted judges. But such irregularities in the distribution of fame do not quite meet the point. I doubt whether one could mention a single case in which an author, overlooked at the time both by the critics and the ma.s.s, has afterwards become famous; and the cases are very rare in which a reputation once decayed has again taken root and shown real vitality. The experiment of resuscitation has been tried of late years with great pertinacity. The forgotten images of our seventeenth-century ancestors have been brought out of the lumber-room amidst immense flourishes of trumpets, but they are terribly worm-eaten; and all efforts to make their statues once more stand firmly on their pedestals have generally failed. Landor himself refused to see the merits of the mere 'mushrooms,' as he somewhere called them, which grew beneath the Shakespearian oak; and though such men as Chapman, Webster, and Ford have received the warmest eulogies of Lamb and other able successors, their vitality is spasmodic and uncertain. We generally read them, if we read them, at the point of the critic's bayonet.

The case of Wordsworth is no precedent for Landor. Wordsworth's fame was for a long time confined to a narrow sect, and he did all in his power to hinder its spread by wilful disregard of the established canons--even when founded in reason. A reformer who will not court the prejudices even of his friends is likely to be slow in making converts.