constant suggestion of an absolute duality between higher and lower moods, and the work done in them, stimulating one always to look below the surface, makes the reading of Wordsworth an excellent sort of training towards the things of art and poetry. It begets in those, [42] who, coming across him in youth, can bear him at all, a habit of reading between the lines, a faith in the effect of concentration and collectedness of mind in the right appreciation of poetry, an expectation of things, in this order, coming to one by means of a right discipline of the temper as well as of the intellect. He meets us with the promise that he has much, and something very peculiar, to give us, if we will follow a certain difficult way, and seems to have the secret of a special and privileged state of mind. And those who have undergone his influence, and followed this difficult way, are like people who have passed through some initiation, a disciplina arcani, by submitting to which they become able constantly to distinguish in art, speech, feeling, manners, that which is organic, animated, expressive, from that which is only conventional, derivative, inexpressive.
But although the necessity of selecting these precious morsels for oneself is an opportunity for the exercise of Wordsworth's peculiar influence, and induces a kind of just criticism and true estimate of it, yet the purely literary product would have been more excellent, had the writer himself purged away that alien element. How perfect would have been the little treasury, shut between the covers of how thin a book! Let us suppose the desired separation made, the electric thread untwined, the golden pieces, [43] great and small, lying apart together.* What are the peculiarities of this residue? What special sense does Wordsworth exercise, and what instincts does he satisfy? What are the subjects and the motives which in him excite the imaginative faculty? What are the qualities in things and persons which he values, the impression and sense of which he can convey to others, in an extraordinary way?
An intimate consciousness of the expression of natural things, which weighs, listens, penetrates, where the earlier mind passed roughly by, is a large element in the complexion of modern poetry. It has been remarked as a fact in mental history again and again. It reveals itself in many forms; but is strongest and most attractive in what is strongest and most attractive in modern literature. It is exemplified, almost equally, by writers as unlike each other as Senancour and Théophile Gautier: as a singular chapter in the history of the human mind, its growth might be traced from Rousseau to Chateaubriand, from Chateaubriand to Victor Hugo: it has doubtless some latent connexion with those pantheistic theories which locate an intelligent soul in material things, and have largely exercised men's minds in some modern systems of philosophy: it is traceable even in [44] the graver writings of historians: it makes as much difference between ancient and modern landscape art, as there is between the rough masks of an early mosaic and a portrait by Reynolds or Gainsborough. Of this new sense, the writings of Wordsworth are the central and elementary expression: he is more simply and entirely occupied with it than any other poet, though there are fine expressions of precisely the same thing in so different a poet as Shelley. There was in his own character a certain contentment, a sort of inborn religious placidity, seldom found united with a sensibility so mobile as his, which was favourable to the quiet, habitual observation of inanimate, or imperfectly animate, existence. His life of eighty years is divided by no very profoundly felt incidents: its changes are almost wholly inward, and it falls into broad, untroubled, perhaps somewhat monotonous spaces. What it most resembles is the life of one of those early Italian or Flemish painters, who, just because their minds were full of heavenly visions, passed, some of them, the better part of sixty years in quiet, systematic industry. This placid life matured a quite unusual sensibility, really innate in him, to the sights and sounds of the natural world—the flower and its shadow on the stone, the cuckoo and its echo. The poem of Resolution and Independence is a storehouse of such records: for its fulness of imagery it may be compared to Keats's Saint Agnes' Eve. To [45] read one of his longer pastoral poems for the first time, is like a day spent in a new country: the memory is crowded for a while with its precise and vivid incidents—
The pliant harebell swinging in the breeze
On some grey rock;—
The single sheep and the one blasted tree
And the bleak music from that old stone wall;—
In the meadows and the lower ground
Was all the sweetness of a common dawn;—
And that green corn all day is rustling in thine ears.
Clear and delicate at once, as he is in the outlining of visible imagery, he is more clear and delicate still, and finely scrupulous, in the noting of sounds; so that he conceives of noble sound as even moulding the human countenance to nobler types, and as something actually "profaned" by colour, by visible form, or image.
He has a power likewise of realising, and conveying to the consciousness of the reader, abstract and elementary impressions—silence, darkness, absolute motionlessness: or, again, the whole complex sentiment of a particular place, the abstract expression of desolation in the long white road, of peacefulness in a particular folding of the hills. In the airy building of the brain, a special day or hour even, comes to have for him a sort of personal identity, a spirit or angel given to it, by which, for its exceptional [46] insight, or the happy light upon it, it has a presence in one's history, and acts there, as a separate power or accomplishment; and he has celebrated in many of his poems the "efficacious spirit," which, as he says, resides in these "particular spots" of time.
It is to such a world, and to a world of congruous meditation thereon, that we see him retiring in his but lately published poem of The Recluse—taking leave, without much count of costs, of the world of business, of action and ambition; as also of all that for the majority of mankind counts as sensuous enjoyment.*
And so it came about that this sense of a life in natural objects, which in most poetry is but a rhetorical artifice, is with Wordsworth the assertion of what for him is almost literal fact. To him every natural object seemed to possess more or less of a moral or spiritual life, to be [47] capable of a companionship with man, full of expression, of inexplicable affinities and delicacies of intercourse. An emanation, a particular spirit, belonged, not to the moving leaves or water only, but to the distant peak of the hills arising suddenly, by some change of perspective, above the nearer horizon, to the passing space of light across the plain, to the lichened Druidic stone even, for a certain weird fellowship in it with the moods of men. It was like a "survival," in the peculiar intellectual temperament of a man of letters at the end of the eighteenth century, of that primitive condition, which some philosophers have traced in the general history of human culture, wherein all outward objects [48] alike, including even the works of men's hands, were believed to be endowed with animation, and the world was "full of souls"—that mood in which the old Greek gods were first begotten, and which had many strange aftergrowths.
In the early ages, this belief, delightful as its effects on poetry often are, was but the result of a crude intelligence. But, in Wordsworth, such power of seeing life, such perception of a soul, in inanimate things, came of an exceptional susceptibility to the impressions of eye and ear, and was, in its essence, a kind of sensuousness. At least, it is only in a temperament exceptionally susceptible on the sensuous side, that this sense of the expressiveness of outward things comes to be so large a part of life. That he awakened "a sort of thought in sense," is Shelley's just estimate of this element in Wordsworth's poetry.
And it was through nature, thus ennobled by a semblance of passion and thought, that he approached the spectacle of human life. Human life, indeed, is for him, at first, only an additional, accidental grace on an expressive landscape. When he thought of man, it was of man as in the presence and under the influence of these effective natural objects, and linked to them by many associations. The close connexion of man with natural objects, the habitual association of his thoughts and feelings with a particular spot of earth, has sometimes seemed to [49] degrade those who are subject to its influence, as if it did but reinforce that physical connexion of our nature with the actual lime and clay of the soil, which is always drawing us nearer to our end. But for Wordsworth, these influences tended to the dignity of human nature, because they tended to tranquillise it. By raising nature to the level of human thought he gives it power and expression: he subdues man to the level of nature, and gives him thereby a certain breadth and coolness and solemnity.