A little farther off to make him room,
for there is no fear of crowding in that little society with whom he is now enrolled as the fifth in the succession of the great English poets.
LECTURE XII
THE FUNCTION OF THE POET
(Friday Evening, February 16, 1855)
XII
Whether, as some philosophers here assume, we possess only the fragments of a great cycle of knowledge, in whose center stood the primeval man in friendly relation with the powers of the universe, and build our hovels out of the ruins of our ancestral palace; or whether, according to the developing theory of others, we are rising gradually and have come up from an atom instead of descending from an Adam, so that the proudest pedigree might run up to a barnacle or a zoöphyte at last, are questions which will keep for a good many centuries yet. Confining myself to what little we can learn from History, we find tribes rising slowly out of barbarism to a higher or lower point of culture and civility, and everywhere the poet also is found under one name or another, changing in certain outward respects, but essentially the same.
But however far we go back, we shall find this also—that the poet and the priest were united originally in the same person: which means that the poet was he who was conscious of the world of spirit as well as that of sense, and was the ambassador of the gods to men. This was his highest function, and hence his name of seer.
I suppose the word epic originally meant nothing more than this, that the poet was the person who was the greatest master of speech. His were the ἔπεα πτερόεντα, the true winged words that could fly down the unexplored future and carry thither the names of ancestral heroes, of the brave, and wise, and good. It was thus that the poet could reward virtue, and, by and by, as society grew more complex, could burn in the brand of shame. This is Homer’s character of Demodocus in the eighth book of the “Odyssey,”
When the Muse loved and gave the good and ill,