NATURAL RELIGION.
It will have been obvious from the preceding pages, as well as from the tone of other criticisms on Wordsworth, that his exponents are not content to treat his poems on Nature simply as graceful descriptive pieces, but speak of him in terms usually reserved for the originators of some great religious movement. "The very image of Wordsworth," says De Quincey, for instance, "as I prefigured it to my own planet-struck eye, crushed my faculties as before Elijah or St. Paul." How was it that poems so simple in outward form that the reviewers of the day classed them with the Song of Sixpence, or at best with the Babes in the Wood, could affect a critic like De Quincey,—I do not say with admiration, but with this exceptional sense of revelation and awe?
The explanation of this anomaly lies, as is well known, in something new and individual in the way in which Wordsworth regarded Nature; something more or less discernible in most of his works, and redeeming even some of the slightest of them from insignificance, while conferring on the more serious and sustained pieces an importance of a different order from that which attaches to even the most brilliant productions of his contemporaries. To define with exactness, however, what was this new element imported by our poet into man's view of Nature is far from easy, and requires some brief consideration of the attitude in this respect of his predecessors.
There is so much in the external world which is terrible or unfriendly to man, that the first impression made on him by Nature as a whole, even in temperate climates, is usually that of awfulness; his admiration being reserved for the fragments of her which he has utilized for his own purposes, or adorned with his own handiwork. When Homer tells us of a place
Where even a god might gaze, and stand apart,
And feel a wondering rapture at the heart,
it is of no prospect of sea or mountain that he is speaking, but of a garden where everything is planted in rows, and there is a never-ending succession of pears and figs. These gentler aspects of Nature will have their minor deities to represent them; but the men, of whatever race they be, whose minds are most absorbed in the problems of man's position and destiny will tend for the most part to some sterner and more overwhelming conception of the sum of things. "Lord, what is man that Thou art mindful of him?" is the cry of Hebrew piety as well as of modern science; and the "majestas cognita rerum,"—the recognized majesty of the universe—teaches Lucretius only the indifference of gods and the misery of men.
But in a well-known passage, in which Lucretius is honoured as he deserves, we find nevertheless a different view hinted, with an impressiveness which it had hardly acquired till then. We find Virgil implying that scientific knowledge of Nature may not be the only way of arriving at the truth about her; that her loveliness is also a revelation, and that the soul which is in unison with her is justified by its own peace. This is the very substance of The Poet's Epitaph also; of the poem in which Wordsworth at the beginning of his career describes himself as he continued till its close,—the poet who "murmurs near the running brooks a music sweeter than their own,"—who scorns the man of science "who would peep and botanize upon his mother's grave."
The outward shows of sky and earth,
Of hill and valley, he has viewed;
And impulses of deeper birth
Have come to him in solitude.
In common things that round us lie
Some random truths he can impart,—
The harvest of a quiet eye
That broods and sleeps on his own heart.
But he is weak, both man and boy,
Hath been an idler in the land;
Contented if he might enjoy
The things which others understand.