Wordsworth

by F. W. H. Myers

Yet here I would be understood to speak only in the most general manner. So congruous in all ages are the aspirations and the hopes of men that it would be rash indeed to attempt to assign the moment when any spiritual truth rises for the first time on human consciousness. But thus much, I think, may be fairly said, that the maxims of Wordsworth's form of natural religion were uttered before Wordsworth only in the sense in which the maxims of Christianity were uttered before Christ. To compare small things with great—or rather, to compare great things with things vastly greater—the essential spirit of the Lines near Tintern Abbey was for practical purposes as new to mankind as the essential spirit of the Sermon on the Mount. Not the isolated expression of moral ideas, but their fusion into a whole in one memorable personality, is that which connects them for ever with a single name. Therefore it is that Wordsworth is venerated; because to so many men—indifferent, it may be, to literary or poetical effects, as such—he has shown by the subtle intensity of his own emotion how the contemplation of Nature can be made a revealing agency, like Love or Prayer,—an opening, if indeed there be any opening, into the transcendent world.

The prophet with such a message as this will, of course, appeal for the most part to the experience of exceptional moments—those moments when "we see into the life of things;" when the face of Nature sends to us "gleams like the flashing of a shield;"—hours such as those of the Solitary, who, gazing on the lovely distant scene,

Would gaze till it became
Far lovelier, and his heart could not sustain
The beauty, still more beauteous.

But the idealist, of whatever school, is seldom content to base his appeal to us upon these scattered intuitions alone. There is a whole epoch of our existence whose memories, differing, indeed, immensely in vividness and importance in the minds of different men, are yet sufficiently common to all men to form a favourite basis for philosophical argument. "The child is father of the man;" and through the recollection and observation of early childhood we may hope to trace our ancestry—in heaven above or on the earth beneath— in its most significant manifestation.

It is to the workings of the mind of the child that the philosopher appeals who wishes to prove that knowledge is recollection, and that our recognition of geometrical truths—so prompt as to appear instinctive—depends on our having been actually familiar with them in an earlier world. The Christian mystic invokes with equal confidence his own memories of a state which seemed as yet to know no sin:—

Happy those early days, when I
Shined in my angel infancy!
Before I understood this place
Appointed for my second race,
Or taught my soul to fancy aught
But a white, celestial thought;
When yet I had not walked above
A mile or two from my first Love,
And looking back at that short space
Could see a glimpse of His bright face;
When on some gilded cloud or flower
My gazing soul would dwell an hour,
And in those weaker glories spy
Some shadows of eternity;
Before I taught my tongue to wound
My conscience with a sinful sound,
Or had the black art to dispense
A several sin to every sense,
But felt through all this fleshly dress
Bright shoots of everlastingness.

And Wordsworth, whose recollections were exceptionally vivid, and whose introspection was exceptionally penetrating, has drawn from his own childish memories philosophical lessons which are hard to disentangle in a logical statement, but which will roughly admit of being classed under two heads. For firstly, he has shown an unusual delicacy of analysis in eliciting the "firstborn affinities that fit our new existence to existing things;"—in tracing the first impact of impressions which are destined to give the mind its earliest ply, or even, in unreflecting natures, to determine the permanent modes of thought. And, secondly, from the halo of pure and vivid emotions with which our childish years are surrounded, and the close connexion of this emotion with external nature, which it glorifies and transforms, he infers that the soul has enjoyed elsewhere an existence superior to that of earth, but an existence of which external nature retains for a time the power of reminding her.

The first of these lines of thought may be illustrated by a passage in the Prelude, in which the boy's mind is represented as passing through precisely the train of emotion which we may imagine to be at the root of the theology of many barbarous peoples. He is rowing at night alone on Esthwaite Lake, his eyes fixed upon a ridge of crags, above which nothing is visible:—

I dipped my oars into the silent lake,
And as I rose upon the stroke my boat
Went heaving through the water like a swan;—
When, from behind that craggy steep till then
The horizon's bound, a huge peak, black and huge,
As if with voluntary power instinct
Upreared its head. I struck and struck again;
And, growing still in stature, the grim shape
Towered up between me and the stars, and still,
For so it seemed, with purpose of its own,
And measured motion like a living thing,
Strode after me. With trembling oars I turned,
And through the silent water stole my way
Back to the covert of the willow-tree;
There in her mooring-place I left my bark,
And through the meadows homeward went, in grave
And serious mood. But after I had seen
That spectacle, for many days, my brain
Worked with a dim and undetermined sense
Of unknown modes of being; o'er my thoughts
There hung a darkness—call it solitude,
Or blank desertion. No familiar shapes
Remained, no pleasant images of trees,
Of sea, or sky, no colours of green fields;
But huge and mighty forms, that do not live
Like living men, moved slowly thro' the mind
By day, and were a trouble to my dreams.

In the controversy as to the origin of the worship of inanimate objects, or of the powers of Nature, this passage might fairly be cited as an example of the manner in which those objects, or those powers, can impress the mind with that awe which is the foundation of savage creeds, while yet they are not identified with any human intelligence, such as the spirits of ancestors or the like, nor even supposed to operate according to any human, analogy.