The functions of the poetical faculty are twofold; by one it creates new materials of knowledge and power and pleasure; by the other it engenders in the mind a desire to reproduce and arrange them according to a certain rhythm and order which may be called the beautiful and the good. The cultivation of poetry is never more to be desired than at periods when, from an excess of the selfish and calculating principle, the accumulation of the materials of external life exceed the quantity of the power of assimilating them to the internal laws of human nature. The body has then become too unwieldy for that which animates it.

Poetry is indeed something divine. It is at once the centre and circumference of knowledge; it is that which comprehends all science, and that to which all science must be referred. It is at the same time the root and blossom of all other systems of thought; it is that from which all spring, and that which adorns all; and that which, if blighted, denies the fruit and the seed, and withholds from the barren world the nourishment and the succession of the scions of the tree of life. It is the perfect and consummate surface and bloom of all things; it is as the odour and the colour of the rose to the texture of the elements which compose it, as the form and splendour of unfaded beauty to the secrets of anatomy and corruption. What were virtue, love, patriotism, friendship—what were the scenery of this beautiful universe which we inhabit; what were our consolations on this side of the grave—and what were our aspirations beyond it, if poetry did not ascend to bring light and fire from those eternal regions where the owl-winged faculty of calculation dare not ever soar? Poetry is not like reasoning, a power to be exerted according to the determination of the will. A man cannot say, 'I will compose poetry.' The greatest poet even cannot say it; for the mind in creation is as a fading coal, which some invisible influence, like an inconstant wind, awakens to transitory brightness; this power arises from within, like the colour of a flower which fades and changes as it is developed, and the conscious portions of our natures are unprophetic either of its approach or its departure. Could this influence be durable in its original purity and force, it is impossible to predict the greatness of the results; but when composition begins, inspiration is already on the decline, and the most glorious poetry that has ever been communicated to the world is probably a feeble shadow of the original conceptions of the poet. I appeal to the greatest poets of the present day, whether it is not an error to assert that the finest passages of poetry are produced by labour and study. The toil and the delay recommended by critics can be justly interpreted to mean no more than a careful observation of the inspired moments, and an artificial connexion of the spaces between their suggestions by the intertexture of conventional expressions; a necessity only imposed by the limitedness of the poetical faculty itself; for Milton conceived the Paradise Lost as a whole before he executed it in portions. We have his own authority also for the muse having 'dictated' to him the 'unpremeditated song'. And let this be an answer to those who would allege the fifty-six various readings of the first line of the Orlando Furioso. Compositions so produced are to poetry what mosaic is to painting. This instinct and intuition of the poetical faculty is still more observable in the plastic and pictorial arts; a great statue or picture grows under the power of the artist as a child in the mother's womb; and the very mind which directs the hands in formation is incapable of accounting to itself for the origin, the gradations, or the media of the process.

Poetry is the record of the best and happiest moments of the happiest and best minds. We are aware of evanescent visitations of thought and feeling sometimes associated with place or person, sometimes regarding our own mind alone, and always arising unforeseen and departing unbidden, but elevating and delightful beyond all expression: so that even in the desire and regret they leave, there cannot but be pleasure, participating as it does in the nature of its object. It is as it were the interpenetration of a diviner nature through our own; but its footsteps are like those of a wind over the sea, which the coming calm erases, and whose traces remain only, as on the wrinkled sand which paves it. These and corresponding conditions of being are experienced principally by those of the most delicate sensibility and the most enlarged imagination; and the state of mind produced by them is at war with every base desire. The enthusiasm of virtue, love, patriotism, and friendship, is essentially linked with such emotions; and whilst they last, self appears as what it is, an atom to a universe. Poets are not only subject to these experiences as spirits of the most refined organization, but they can colour all that they combine with the evanescent hues of this ethereal world; a word, a trait in the representation of a scene or a passion, will touch the enchanted chord, and reanimate, in those who have ever experienced these emotions, the sleeping, the cold, the buried image of the past. Poetry thus makes immortal all that is best and most beautiful in the world; it arrests the vanishing apparitions which haunt the interlunations of life, and veiling them, or in language or in form, sends them forth among mankind, bearing sweet news of kindred joy to those with whom their sisters abide—abide, because there is no portal of expression from the caverns of the spirit which they inhabit into the universe of things. Poetry redeems from decay the visitations of the divinity in man.

Poetry turns all things to loveliness; it exalts the beauty of that which is most beautiful, and it adds beauty to that which is most deformed; it marries exultation and horror, grief and pleasure, eternity and change; it subdues to union under its light yoke all irreconcilable things. It transmutes all that it touches, and every form moving within the radiance of its presence is changed by wondrous sympathy to an incarnation of the spirit which it breathes: its secret alchemy turns to potable gold the poisonous waters which flow from death through life; it strips the veil of familiarity from the world, and lays bare the naked and sleeping beauty, which is the spirit of its forms.

All things exist as they are perceived; at least in relation to the percipient. 'The mind is its own place, and of itself can make a heaven of hell, a hell of heaven.' But poetry defeats the curse which binds us to be subjected to the accident of surrounding impressions. And whether it spreads its own figured curtain, or withdraws life's dark veil from before the scene of things, it equally creates for us a being within our being. It makes us the inhabitants of a world to which the familiar world is a chaos. It reproduces the common universe of which we are portions and percipients, and it purges from our inward sight the film of familiarity which obscures from us the wonder of our being. It compels us to feel that which we perceive, and to imagine that which we know. It creates anew the universe, after it has been annihilated in our minds by the recurrence of impressions blunted by reiteration. It justifies the bold and true words of Tasso: Non merita nome di creatore, se non Iddio ed il Poeta.

A poet, as he is the author to others of the highest wisdom, pleasure, virtue and glory, so he ought personally to be the happiest, the best, the wisest, and the most illustrious of men. As to his glory, let time be challenged to declare whether the fame of any other institutor of human life be comparable to that of a poet. That he is the wisest, the happiest, and the best, inasmuch as he is a poet, is equally incontrovertible: the greatest poets have been men of the most spotless virtue, of the most consummate prudence, and, if we would look into the interior of their lives, the most fortunate of men: and the exceptions, as they regard those who possessed the poetic faculty in a high yet inferior degree, will be found on consideration to confine rather than destroy the rule. Let us for a moment stoop to the arbitration of popular breath, and usurping and uniting in our own persons the incompatible characters of accuser, witness, judge, and executioner, let us decide without trial, testimony, or form, that certain motives of those who are 'there sitting where we dare not soar', are reprehensible. Let us assume that Homer was a drunkard, that Virgil was a flatterer, that Horace was a coward, that Tasso was a madman, that Lord Bacon was a peculator, that Raphael was a libertine, that Spenser was a poet laureate. It is inconsistent with this division of our subject to cite living poets, but posterity has done ample justice to the great names now referred to. Their errors have been weighed and found to have been dust in the balance; if their sins 'were as scarlet, they are now white as snow': they have been washed in the blood of the mediator and redeemer, Time. Observe in what a ludicrous chaos the imputations of real or fictitious crime have been confused in the contemporary calumnies against poetry and poets; consider how little is, as it appears—or appears, as it is; look to your own motives, and judge not, lest ye be judged.

Poetry, as has been said, differs in this respect from logic, that it is not subject to the control of the active powers of the mind, and that its birth and recurrence have no necessary connexion with the consciousness or will. It is presumptuous to determine that these are the necessary conditions of all mental causation, when mental effects are experienced unsusceptible of being referred to them. The frequent recurrence of the poetical power, it is obvious to suppose, may produce in the mind a habit of order and harmony correlative with its own nature and with its effects upon other minds. But in the intervals of inspiration, and they may be frequent without being durable, a poet becomes a man, and is abandoned to the sudden reflux of the influences under which others habitually live. But as he is more delicately organized than other men, and sensible to pain and pleasure, both his own and that of others, in a degree unknown to them, he will avoid the one and pursue the other with an ardour proportioned to this difference. And he renders himself obnoxious to calumny, when he neglects to observe the circumstances under which these objects of universal pursuit and flight have disguised themselves in one another's garments.

But there is nothing necessarily evil in this error, and thus cruelty, envy, revenge, avarice, and the passions purely evil, have never formed any portion of the popular imputations on the lives of poets.

I have thought it most favourable to the cause of truth to set down these remarks according to the order in which they were suggested to my mind, by a consideration of the subject itself, instead of observing the formality of a polemical reply; but if the view which they contain be just, they will be found to involve a refutation of the arguers against poetry, so far at least as regards the first division of the subject. I can readily conjecture what should have moved the gall of some learned and intelligent writers who quarrel with certain versifiers; I confess myself, like them, unwilling to be stunned by the Theseids of the hoarse Codri of the day. Bavius and Maevius undoubtedly are, as they ever were, insufferable persons. But it belongs to a philosophical critic to distinguish rather than confound.

The first part of these remarks has related to poetry in its elements and principles; and it has been shown, as well as the narrow limits assigned them would permit, that what is called poetry, in a restricted sense, has a common source with all other forms of order and of beauty, according to which the materials of human life are susceptible of being arranged, and which is poetry in a universal sense.

The second part[13] will have for its object an application of these principles to the present state of the cultivation of poetry, and a defence of the attempt to idealize the modern forms of manners and opinions, and compel them into a subordination to the imaginative and creative faculty. For the literature of England, an energetic development of which has ever preceded or accompanied a great and free development of the national will, has arisen as it were from a new birth. In spite of the low-thoughted envy which would undervalue contemporary merit, our own will be a memorable age in intellectual achievements, and we live among such philosophers and poets as surpass beyond comparison any who have appeared since the last national struggle for civil and religious liberty. The most unfailing herald, companion, and follower of the awakening of a great people to work a beneficial change in opinion or institution, is poetry. At such periods there is an accumulation of the power of communicating and receiving intense and impassioned conceptions respecting man and nature. The persons in whom this power resides may often, as far as regards many portions of their nature, have little apparent correspondence with that spirit of good of which they are the ministers. But even whilst they deny and abjure, they are yet compelled to serve, the power which is seated on the throne of their own soul. It is impossible to read the compositions of the most celebrated writers of the present day without being startled with the electric life which burns within their words. They measure the circumference and sound the depths of human nature with a comprehensive and all-penetrating spirit, and they are themselves perhaps the most sincerely astonished at its manifestations; for it is less their spirit than the spirit of the age. Poets are the hierophants of an unapprehended inspiration; the mirrors of the gigantic shadows which futurity casts upon the present; the words which express what they understand not; the trumpets which sing to battle, and feel not what they inspire; the influence which is moved not, but moves. Poets are the unacknowledged legislators of the world.

[13] This was never written.



WILLIAM HAZLITT

1778-1830

MY FIRST ACQUAINTANCE WITH POETS (1823)

My father was a Dissenting Minister at Wem in Shropshire; and in the year 1798 (the figures that compose the date are to me like the 'dreaded name of Demogorgon') Mr. Coleridge came to Shrewsbury, to succeed Mr. Rowe in the spiritual charge of a Unitarian congregation there. He did not come till late on the Saturday afternoon before he was to preach; and Mr. Rowe, who himself went down to the coach in a state of anxiety and expectation to look for the arrival of his successor, could find no one at all answering the description but a round-faced man in a short black coat (like a shooting-jacket) which hardly seemed to have been made for him, but who seemed to be talking at a great rate to his fellow-passengers. Mr. Rowe had scarce returned to give an account of his disappointment, when the round-faced man in black entered, and dissipated all doubts on the subject, by beginning to talk. He did not cease while he stayed; nor has he since, that I know of. He held the good town of Shrewsbury in delightful suspense for three weeks that he remained there, 'fluttering the proud Salopians like an eagle in a dove-cote'; and the Welsh mountains that skirt the horizon with their tempestuous confusion, agree to have heard no such mystic sounds since the days of

High-born Hoel's harp or soft Llewelyn's lay!

As we passed along between Wem and Shrewsbury, and I eyed their blue tops seen through the wintry branches, or the red rustling leaves of the sturdy oak-trees by the road-side, a sound was in my ears as of a Siren's song; I was stunned, startled with it, as from deep sleep; but I had no notion then that I should ever be able to express my admiration to others in motley imagery or quaint allusion, till the light of his genius shone into my soul, like the sun's rays glittering in the puddles of the road. I was at that time dumb, inarticulate, helpless, like a worm by the way-side, crushed, bleeding, lifeless; but now, bursting from the deadly bands that 'bound them,

With Styx nine times round them,'

my ideas float on winged words, and as they expand their plumes, catch the golden light of other years. My soul has indeed remained in its original bondage, dark, obscure, with longings infinite and unsatisfied; my heart, shut up in the prison-house of this rude clay, has never found, nor will it ever find, a heart to speak to; but that my understanding also did not remain dumb and brutish, or at length found a language to express itself, I owe to Coleridge. But this is not to my purpose.

My father lived ten miles from Shrewsbury, and was in the habit of exchanging visits with Mr. Rowe, and with Mr. Jenkins of Whitchurch (nine miles farther on) according to the custom of Dissenting Ministers in each other's neighbourhood. A line of communication is thus established, by which the flame of civil and religious liberty is kept alive, and nourishes its smouldering fire unquenchable, like the fires in the Agamemnon of Aeschylus, placed at different stations, that waited for ten long years to announce with their blazing pyramids the destruction of Troy. Coleridge had agreed to come over to see my father, according to the courtesy of the country, as Mr. Rowe's probable successor; but in the meantime I had gone to hear him preach the Sunday after his arrival. A poet and a philosopher getting up into a Unitarian pulpit to preach the Gospel, was a romance in these degenerate days, a sort of revival of the primitive spirit of Christianity, which was not to be resisted.

It was in January, 1798, that I rose one morning before daylight, to walk ten miles in the mud, to hear this celebrated person preach. Never, the longest day I have to live, shall I have such another walk as this cold, raw, comfortless one, in the winter of the year 1798. Il y a des impressions que ni le temps ni les circonstances peuvent effacer. Dusse-je vivre des siecles entiers, le doux temps de ma jeunesse ne peut renaitre pour moi, ni s'effacer jamais dans ma memoire. When I got there, the organ was playing the 100th psalm, and, when it was done, Mr. Coleridge rose and gave out his text, 'And he went up into the mountain to pray, HIMSELF, ALONE.' As he gave out this text, his voice 'rose like a steam of rich distilled perfumes,' and when he came to the two last words, which he pronounced loud, deep, and distinct, it seemed to me, who was then young, as if the sounds had echoed from the bottom of the human heart, and as if that prayer might have floated in solemn silence through the universe. The idea of St. John came into mind, 'of one crying in the wilderness, who had his loins girt about, and whose food was locusts and wild honey.' The preacher then launched into his subject, like an eagle dallying with the wind. The sermon was upon peace and war; upon church and state—not their alliance, but their separation—on the spirit of the world and the spirit of Christianity, not as the same, but as opposed to one another. He talked of those who had 'inscribed the cross of Christ on banners dripping with human gore.' He made a poetical and pastoral excursion,—and to show the fatal effects of war, drew a striking contrast between the simple shepherd boy, driving his team afield, or sitting under the hawthorn, piping to his flock, 'as though he should never be old,' and the same poor country-lad, crimped, kidnapped, brought into town, made drunk at an alehouse, turned into a wretched drummer-boy, with his hair sticking on end with powder and pomatum, a long cue at his back, and tricked out in the loathsome finery of the profession of blood.

Such were the notes our once-lov'd poet sung.

And for myself, I could not have been more delighted if I had heard the music of the spheres. Poetry and Philosophy had met together, Truth and Genius had embraced, under the eye and with the sanction of Religion. This was even beyond my hopes. I returned home well satisfied. The sun that was still labouring pale and wan through the sky, obscured by thick mists, seemed an emblem of the good cause; and the cold dank drops of dew that hung half-melted on the beard of the thistle, had something genial and refreshing in them; for there was a spirit of hope and youth in all nature, that turned everything into good The face of nature had not then the brand of JUS DIVINUM on it:

Like to that sanguine flower inscrib'd with woe.

On the Tuesday following, the half-inspired speaker came. I was called down into the room where he was, and went half-hoping, half-afraid. He received me very graciously, and I listened for a long time without uttering a word. I did not suffer in his opinion by my silence. 'For those two hours,' he afterwards was pleased to say, 'he was conversing with W. H.'s forehead!' His appearance was different from what I had anticipated from seeing him before. At a distance, and in the dim light of the chapel, there was to me a strange wildness in his aspect, a dusky obscurity, and I thought him pitted with the small-pox. His complexion was at that time clear, and even bright—

As are the children of yon azure sheen.

His forehead was broad and high, light as if built of ivory, with large projecting eyebrows, and his eyes rolling beneath them like a sea with darkened lustre. 'A certain tender bloom his face o'erspread,' a purple tinge as we see it in the pale thoughtful complexions of the Spanish portrait-painters, Murillo and Velasquez. His mouth was gross, voluptuous, open, eloquent; his chin good-humoured and round; but his nose, the rudder of the face, the index of the will, was small, feeble, nothing—like what he has done. It might seem that the genius of his face as from a height surveyed and projected him (with sufficient capacity and huge aspiration) into the world unknown of thought and imagination, with nothing to support or guide his veering purpose, as if Columbus had launched his adventurous course for the New World in a scallop, without oars or compass. So at least I comment on it after the event. Coleridge in his person was rather above the common size, inclining to the corpulent, or like Lord Hamlet, 'somewhat fat and pursy.' His hair (now, alas! grey) was then black and glossy as the raven's, and fell in smooth masses over his forehead. This long pendulous hair is peculiar to enthusiasts, to those whose minds tend heavenward; and is traditionally inseparable (though of a different colour) from the pictures of Christ. It ought to belong, as a character to all who preach Christ crucified, and Coleridge was at that time one of those!

It was curious to observe the contrast between him and my father, who was a veteran in the cause, and then declining into the vale of years. He had been a poor Irish lad, carefully brought up by his parents, and sent to the University of Glasgow (where he studied under Adam Smith) to prepare him for his future destination. It was his mother's proudest wish to see her son a Dissenting Minister. So if we look back to past generations (as far as eye can reach) we see the same hopes, fears, wishes, followed by the same disappointments, throbbing in the human heart; and so we may see them (if we look forward) rising up for ever, and disappearing, like vapourish bubbles, in the human breast! After being tossed about from congregation to congregation in the heats of the Unitarian controversy, and squabbles about the American war, he had been relegated to an obscure village, where he was to spend the last thirty years of his life, far from the only converse that he loved, the talk about disputed texts of Scripture and the cause of civil and religious liberty. Here he passed his days, repining but resigned, in the study of the Bible, and the perusal of the Commentators—huge folios, not easily got through, one of which would outlast a winter! Why did he pore on these from morn to night (with the exception of a walk in the fields or a turn in the garden to gather broccoli-plants or kidney-beans of his own rearing, with no small degree of pride and pleasure)?—Here were 'no figures nor no fantasies,'—neither poetry nor philosophy—nothing to dazzle, nothing to excite modern curiosity; but to his lack-lustre eyes there appeared, within the pages of the ponderous, unwieldy, neglected tomes, the sacred name of JEHOVAH in Hebrew capitals: pressed down by the weight of the style, worn to the last fading thinness of the understanding, there were glimpses, glimmering notions of the patriarchal wanderings, with palm-trees hovering in the horizon, and processions of camels at the distance of three thousand years; there was Moses with the Burning Bush, the number of the Twelve Tribes, types, shadows, glosses on the law and the prophets; there were discussions (dull enough) on the age of Methuselah, a mighty speculation! there were outlines, rude guesses at the shape of Noah's Ark and at the riches of Solomon's Temple; questions as to the date of the creation, predictions of the end of all things; the great lapses of time, the strange mutations of the globe were unfolded with the voluminous leaf, as it turned over; and though the soul might slumber with an hieroglyphic veil of inscrutable mysteries drawn over it, yet it was in a slumber ill-exchanged for all the sharpened realities of sense, wit, fancy, or reason. My father's life was comparatively a dream; but it was a dream of infinity and eternity, of death, the resurrection, and a judgement to come!

No two individuals were ever more unlike than were the host and his guest. A poet was to my father a sort of nondescript: yet whatever added grace to the Unitarian cause was to him welcome. He could hardly have been more surprised or pleased, if our visitor had worn wings. Indeed, his thoughts had wings; and as the silken sounds rustled round our little wainscoted parlour, my father threw back his spectacles over his forehead, his white hairs mixing with its sanguine hue; and a smile of delight beamed across his rugged cordial face, to think that Truth had found a new ally in Fancy![14] Besides, Coleridge seemed to take considerable notice of me, and that of itself was enough. He talked very familiarly, but agreeably, and glanced over a variety of subjects. At dinner-time he grew more animated, and dilated in a very edifying manner on Mary Wollstonecraft and Mackintosh. The last, he said, he considered (on my father's speaking of his Vindiciae Gallicae as a capital performance) as a clever scholastic man—a master of the topics,—or as the ready warehouseman of letters, who knew exactly where to lay his hand on what he wanted, though the goods were not his own. He thought him no match for Burke, either in style or matter. Burke was a metaphysician, Mackintosh a mere logician. Burke was an orator (almost a poet) who reasoned in figures, because he had an eye for nature: Mackintosh, on the other hand, was a rhetorician, who had only an eye to commonplaces. On this I ventured to say that I had always entertained a great opinion of Burke, and that (as far as I could find) the speaking of him with contempt might be made the test of a vulgar democratical mind. This was the first observation I ever made to Coleridge, and he said it was a very just and striking one. I remember the leg of Welsh mutton and the turnips on the table that day had the finest flavour imaginable. Coleridge added that Mackintosh and Tom Wedgwood (of whom, however, he spoke highly) had expressed a very indifferent opinion of his friend Mr. Wordsworth, on which he remarked to them—'He strides on so far before you, that he dwindles in the distance!' Godwin had once boasted to him of having carried on an argument with Mackintosh for three hours with dubious success; Coleridge told him—'If there had been a man of genius in the room he would have settled the question in five minutes.' He asked me if I had ever seen Mary Wollstonecraft, and I said, I had once for a few moments, and that she seemed to me to turn off Godwin's objections to something she advanced with quite a playful, easy air. He replied, that 'this was only one instance of the ascendancy which people of imagination exercised over those of mere intellect.' He did not rate Godwin very high[15] (this was caprice or prejudice, real or affected) but he had a great idea of Mrs. Wollstonecraft's powers of conversation, none at all of her talent for book-making. We talked a little about Holcroft. He had been asked if he was not much struck with him, and he said, he thought himself in more danger of being struck by him. I complained that he would not let me get on at all, for he required a definition of every the commonest word, exclaiming, 'What do you mean by a sensation, Sir? What do you mean by an idea?' This, Coleridge said, was barricadoing the road to truth:—it was setting up a turnpike-gate at every step we took. I forget a great number of things, many more than I remember; but the day passed off pleasantly, and the next morning Mr. Coleridge was to return to Shrewsbury. When I came down to breakfast, I found that he had just received a letter from his friend, T. Wedgwood, making him an offer of 150l. a year if he chose to waive his present pursuit, and devote himself entirely to the study of poetry and philosophy. Coleridge seemed to make up his mind to close with this proposal in the act of tying on one of his shoes. It threw an additional damp on his departure. It took the wayward enthusiast quite from us to cast him into Deva's winding vales, or by the shores of old romance. Instead of living at ten miles' distance, of being the pastor of a Dissenting congregation at Shrewsbury, he was henceforth to inhabit the Hill of Parnassus, to be a Shepherd on the Delectable Mountains. Alas! I knew not the way thither, and felt very little gratitude for Mr. Wedgwood's bounty. I was presently relieved from this dilemma; for Mr. Coleridge, asking for a pen and ink, and going to a table to write something on a bit of card, advanced towards me with undulating step, and giving me the precious document, said that that was his address, Mr. Coleridge, Nether-Stowey, Somersetshire; and that he should be glad to see me there in a few weeks' time, and, if I chose, would come half-way to meet me. I was not less surprised than the shepherd-boy (this simile is to be found in Cassandra) when he sees a thunderbolt fall close at his feet. I stammered out my acknowledgements and acceptance of this offer (I thought Mr. Wedgwood's annuity a trifle to it) as well as I could; and this mighty business being settled, the poet-preacher took leave, and I accompanied him six miles on the road. It was a fine morning in the middle of winter, and he talked the whole way. The scholar in Chaucer is described as going

——Sounding on his way.

[14] My father was one of those who mistook his talent after all. He used to be very much dissatisfied that I preferred his Letters to his Sermons. The last were forced and dry; the first came naturally from him. For ease, half-plays on words, and a supine, monkish, indolent pleasantry, I have never seen them equalled.

[15] He complained in particular of the presumption of his attempting to establish the future immortality of man, 'without' (as he said) 'knowing what Death was or what Life was'—and the tone in which he pronounced these two words seemed to convey a complete image of both.

So Coleridge went on his. In digressing, in dilating, in passing from subject to subject, he appeared to me to float in air, to slide on ice. He told me in confidence (going along) that he should have preached two sermons before he accepted the situation at Shrewsbury, one on Infant Baptism, the other on the Lord's Supper, showing that he could not administer either, which would have effectually disqualified him for the object in view. I observed that he continually crossed me on the way by shifting from one side of the footpath to the other. This struck me as an odd movement; but I did not at that time connect it with any instability of purpose or involuntary change of principle, as I have done since. He seemed unable to keep on in a straight line. He spoke slightingly of Hume (whose Essay on Miracles he said was stolen from an objection started in one of South's Sermons—Credat Judaeus Apella!). I was not very much pleased at this account of Hume, for I had just been reading, with infinite relish, that completest of all metaphysical choke-pears, his Treatise on Human Nature, to which the Essays, in point of scholastic subtlety and close reasoning, are mere elegant trifling, light summer-reading. Coleridge even denied the excellence of Hume's general style, which I think betrayed a want of taste or candour. He however made me amends by the manner in which he spoke of Berkeley. He dwelt particularly on his Essay on Vision as a masterpiece of analytical reasoning. So it undoubtedly is. He was exceedingly angry with Dr. Johnson for striking the stone with his foot, in allusion to this author's Theory of Matter and Spirit, and saying, 'Thus I confute him, Sir.' Coleridge drew a parallel (I don't know how he brought about the connexion) between Bishop Berkeley and Tom Paine. He said the one was an instance of a subtle, the other of an acute mind, than which no two things could be more distinct. The one was a shop-boy's quality, the other the characteristic of a philosopher. He considered Bishop Butler as a true philosopher, a profound and conscientious thinker, a genuine reader of nature and his own mind. He did not speak of his Analogy, but of his Sermons at the Rolls' Chapel, of which I had never heard. Coleridge somehow always contrived to prefer the unknown to the known. In this instance he was right. The Analogy is a tissue of sophistry, of wire-drawn, theological special-pleading; the Sermons (with the Preface to them) are in a fine vein of deep, matured reflection, a candid appeal to our observation of human nature, without pedantry and without bias. I told Coleridge I had written a few remarks, and was sometimes foolish enough to believe that I had made a discovery on the same subject (the Natural Disinterestedness of the Human Mind)—and I tried to explain my view of it to Coleridge, who listened with great willingness, but I did not succeed in making myself understood. I sat down to the task shortly afterwards for the twentieth time, got new pens and paper, determined to make clear work of it, wrote a few meagre sentences in the skeleton style of a mathematical demonstration, stopped half-way down the second page; and, after trying in vain to pump up any words, images, notions, apprehensions, facts, or observations, from that gulf of abstraction in which I had plunged myself for four or five years preceding, gave up the attempt as labour in vain, and shed tears of helpless despondency on the blank unfinished paper. I can write fast enough now. Am I better than I was then? Oh no! One truth discovered, one pang of regret at not being able to express it, is better than all the fluency and flippancy in the world. Would that I could go back to what I then was! Why can we not revive past times as we can revisit old places? If I had the quaint Muse of Sir Philip Sidney to assist me, I would write a Sonnet to the Road between Wem and Shrewsbury, and immortalize every step of it by some fond enigmatical conceit. I would swear that the very milestones had ears, and that Harmer-hill stooped with all its pines, to listen to a poet, as he passed! I remember but one other topic of discourse in this walk. He mentioned Paley, praised the naturalness and clearness of his style, but condemned his sentiments, thought him a mere time-serving casuist, and said that 'the fact of his work on Moral and Political Philosophy being made a text-book in our Universities was a disgrace to the national character.' We parted at the six-mile stone; and I returned homeward pensive but much pleased. I had met with unexpected notice from a person whom I believed to have been prejudiced against me. 'Kind and affable to me had been his condescension, and should be honoured ever with suitable regard.' He was the first poet I had known, and he certainly answered to that inspired name. I had heard a great deal of his powers of conversation, and was not disappointed. In fact, I never met with any thing at all like them, either before or since. I could easily credit the accounts which were circulated of his holding forth to a large party of ladies and gentlemen, an evening or two before, on the Berkeleian Theory, when he made the whole material universe look like a transparency of fine words; and another story (which I believe he has somewhere told himself) of his being asked to a party at Birmingham, of his smoking tobacco and going to sleep after dinner on a sofa, where the company found him to their no small surprise, which was increased to wonder when he started up of a sudden, and rubbing his eyes, looked about him, and launched into a three hours' description of the third heaven, of which he had had a dream, very different from Mr. Southey's Vision of Judgement, and also from that other Vision of Judgement, which Mr. Murray, the Secretary of the Bridge Street Junto, has taken into his especial keeping.

On my way back, I had a sound in my ears, it was the voice of Fancy: I had a light before me, it was the face of Poetry. The one still lingers there, the other has not quitted my side! Coleridge in truth met me half-way on the ground of philosophy, or I should not have been won over to his imaginative creed. I had an uneasy, pleasurable sensation all the time, till I was to visit him. During those months the chill breath of winter gave me a welcoming; the vernal air was balm and inspiration to me. The golden sunsets, the silver star of evening, lighted me on my way to new hopes and prospects. I was to visit Coleridge in the Spring. This circumstance was never absent from my thoughts, and mingled with all my feelings. I wrote to him at the time proposed, and received an answer postponing my intended visit for a week or two, but very cordially urging me to complete my promise then. This delay did not damp, but rather increase my ardour. In the meantime I went to Llangollen Vale, by way of initiating myself in the mysteries of natural scenery; and I must say I was enchanted with it. I had been reading Coleridge's description of England, in his fine Ode on the Departing Year, and I applied it, con amore, to the objects before me. That valley was to me (in a manner) the cradle of a new existence: in the river that winds through it, my spirit was baptized in the waters of Helicon!

I returned home, and soon after set out on my journey with unworn heart and untried feet. My way lay through Worcester and Gloucester, and by Upton, where I thought of Tom Jones and the adventure of the muff. I remember getting completely wet through one day, and stopping at an inn (I think it was at Tewkesbury) where I sat up all night to read Paul and Virginia. Sweet were the showers in early youth that drenched my body, and sweet the drops of pity that fell upon the books I read! I recollect a remark of Coleridge's upon this very book, that nothing could show the gross indelicacy of French manners and the entire corruption of their imagination more strongly than the behaviour of the heroine in the last fatal scene, who turns away from a person on board the sinking vessel, that offers to save her life, because he has thrown off his clothes to assist him in swimming. Was this a time to think of such a circumstance? I once hinted to Wordsworth, as we were sailing in his boat on Grasmere lake, that I thought he had borrowed the idea of his Poems on the Naming of Places from the local inscriptions of the same kind in Paul and Virginia. He did not own the obligation, and stated some distinction without a difference, in defence of his claim to originality. And the slightest variation would be sufficient for this purpose in his mind; for whatever he added or omitted would inevitably be worth all that any one else had done, and contain the marrow of the sentiment.—I was still two days before the time fixed for my arrival, for I had taken care to set out early enough. I stopped these two days at Bridgewater, and when I was tired of sauntering on the banks of its muddy river, returned to the inn, and read Camilla. So have I loitered my life away, reading books, looking at pictures, going to plays, hearing, thinking, writing on what pleased me best. I have wanted only one thing to make me happy; but wanting that, have wanted everything!

I arrived, and was well received. The country about Nether Stowey is beautiful, green and hilly, and near the sea-shore. I saw it but the other day, after an interval of twenty years, from a hill near Taunton. How was the map of my life spread out before me, as the map of the country lay at my feet! In the afternoon, Coleridge took me over to All-Foxden, a romantic old family mansion of the St. Aubins, where Wordsworth lived. It was then in the possession of a friend of the poet's, who gave him the free use of it. Somehow that period (the time just after the French Revolution) was not a time when nothing was given for nothing. The mind opened, and a softness might be perceived coming over the heart of individuals, beneath 'the scales that fence' our self-interest. Wordsworth himself was from home, but his sister kept house, and set before us a frugal repast; and we had free access to her brother's poems, the Lyrical Ballads, which were still in manuscript, or in the form of Sibylline Leaves. I dipped into a few of these with great satisfaction, and with the faith of a novice. I slept that night in an old room with blue hangings, and covered with the round-faced family-portraits of the age of George I and II, and from the wooded declivity of the adjoining park that overlooked my window, at the dawn of day, could

——hear the loud stag speak.

In the outset of life (and particularly at this time I felt it so) our imagination has a body to it. We are in a state between sleeping and waking, and have indistinct but glorious glimpses of strange shapes, and there is always something to come better than what we see. As in our dreams the fullness of the blood gives warmth and reality to the coinage of the brain, so in youth our ideas are clothed, and fed, and pampered with our good spirits; we breathe thick with thoughtless happiness, the weight of future years presses on the strong pulses of the heart, and we repose with undisturbed faith in truth and good. As we advance, we exhaust our fund of enjoyment and of hope. We are no longer wrapped in lamb's-wool, lulled in Elysium. As we taste the pleasures of life, their spirit evaporates, the sense palls; and nothing is left but the phantoms, the lifeless shadows of what has been!

That morning, as soon as breakfast was over, we strolled out into the park, and seating ourselves on the trunk of an old ash-tree that stretched along the ground, Coleridge read aloud with a sonorous and musical voice, the ballad of Betty Foy. I was not critically or sceptically inclined. I saw touches of truth and nature, and took the rest for granted. But in the Thorn, the Mad Mother, and the Complaint of a Poor Indian Woman, I felt that deeper power and pathos which have been since acknowledged,

In spite of pride, in erring reason's spite,

as the characteristics of this author; and the sense of a new style and a new spirit in poetry came over me. It had to me something of the effect that arises from the turning up of the fresh soil, or of the first welcome breath of Spring,

While yet the trembling year is unconfirmed.

Coleridge and myself walked back to Stowey that evening, and his voice sounded high

Of Providence, foreknowledge, will, and fate, Fix'd fate, free-will, foreknowledge absolute,

as we passed through echoing grove, by fairy stream or waterfall, gleaming in the summer moonlight! He lamented that Wordsworth was not prone enough to believe in the traditional superstitions of the place, and that there was a something corporeal, a matter-of-fact-ness, a clinging to the palpable, or often to the petty, in his poetry, in consequence. His genius was not a spirit that descended to him through the air; it sprung out of the ground like a flower, or unfolded itself from a green spray, on which the goldfinch sang. He said, however (if I remember right), that this objection must be confined to his descriptive pieces, that his philosophic poetry had a grand and comprehensive spirit in it, so that his soul seemed to inhabit the universe like a palace, and to discover truth by intuition, rather than by deduction. The next day Wordsworth arrived from Bristol at Coleridge's cottage. I think I see him now. He answered in some degree to his friend's description of him, but was more gaunt and Don Quixote-like. He was quaintly dressed (according to the costume of that unconstrained period) in a brown fustian jacket and striped pantaloons. There was something of a roll, a lounge in his gait, not unlike his own Peter Bell. There was a severe, worn pressure of thought about his temples, a fire in his eye (as if he saw something in objects more than the outward appearance), an intense high narrow forehead, a Roman nose, cheeks furrowed by strong purpose and feeling, and a convulsive inclination to laughter about the mouth, a good deal at variance with the solemn, stately expression of the rest of his face. Chantrey's bust wants the marking traits; but he was teased into making it regular and heavy: Haydon's head of him, introduced into the Entrance of Christ into Jerusalem, is the most like his drooping weight of thought and expression. He sat down and talked very naturally and freely, with a mixture of clear gushing accents in his voice, a deep guttural intonation, and a strong tincture of the northern burr, like the crust on wine. He instantly began to make havoc of the half of a Cheshire cheese on the table, and said triumphantly that 'his marriage with experience had not been so productive as Mr. Southey's in teaching him a knowledge of the good things of this life.' He had been to see the Castle Spectre by Monk Lewis, while at Bristol, and described it very well. He said 'it fitted the taste of the audience like a glove.' This ad captandum merit was, however, by no means a recommendation of it, according to the severe principles of the new school, which reject rather than court popular effect. Wordsworth, looking out of the low, latticed window, said, 'How beautifully the sun sets on that yellow bank!' I thought within myself, 'With what eyes these poets see nature!' and ever after, when I saw the sunset stream upon the objects facing it, conceived I had made a discovery, or thanked Mr. Wordsworth for having made one for me! We went over to All-Foxden again the day following, and Wordsworth read us the story of Peter Bell in the open air; and the comment made upon it by his face and voice was very different from that of some later critics! Whatever might be thought of the poem, 'his face was as a book where men might read strange matters,' and he announced the fate of his hero in prophetic tones. There is a chaunt in the recitation both of Coleridge and Wordsworth, which acts as a spell upon the hearer, and disarms the judgement. Perhaps they have deceived themselves by making habitual use of this ambiguous accompaniment. Coleridge's manner is more full, animated, and varied; Wordsworth's more equable, sustained, and internal. The one might be termed more dramatic, the other more lyrical. Coleridge has told me that he himself liked to compose in walking over uneven ground, or breaking through the straggling branches of a copse wood; whereas Wordsworth always wrote (if he could) walking up and down a straight gravel-walk, or in some spot where the continuity of his verse met with no collateral interruption. Returning that same evening, I got into a metaphysical argument with Wordsworth, while Coleridge was explaining the different notes of the nightingale to his sister, in which we neither of us succeeded in making ourselves perfectly clear and intelligible. Thus I passed three weeks at Nether Stowey and in the neighbourhood, generally devoting the afternoons to a delightful chat in an arbour made of bark by the poet's friend Tom Poole, sitting under two fine elm-trees, and listening to the bees humming round us, while we quaffed our flip. It was agreed, among other things, that we should make a jaunt down the Bristol Channel, as far as Lynton. We set off together on foot, Coleridge, John Chester, and I. This Chester was a native of Nether Stowey, one of those who were attracted to Coleridge's discourse as flies are to honey, or bees in swarming-time to the sound of a brass pan. He 'followed in the chace, like a dog who hunts, not like one that made up the cry.' He had on a brown cloth coat, boots, and corduroy breeches, was low in stature, bow-legged, had a drag in his walk like a drover, which he assisted by a hazel switch, and kept on a sort of trot by the side of Coleridge, like a running footman by a state coach, that he might not lose a syllable or sound, that fell from Coleridge's lips. He told me his private opinion, that Coleridge was a wonderful man. He scarcely opened his lips, much less offered an opinion the whole way: yet of the three, had I to choose during that journey, I would be John Chester. He afterwards followed Coleridge into Germany, where the Kantean philosophers were puzzled how to bring him under any of their categories. When he sat down at table with his idol, John's felicity was complete; Sir Walter Scott's, or Mr. Blackwood's, when they sat down at the same table with the King, was not more so. We passed Dunster on our right, a small town between the brow of a hill and the sea. I remember eyeing it wistfully as it lay below us: contrasted with the woody scene around, it looked as clear, as pure, as embrowned and ideal as any landscape I have seen since, of Gaspar Poussin's or Domenichino's. We had a long day's march—(our feet kept time to the echoes of Coleridge's tongue)—through Minehead and by the Blue Anchor, and on to Lynton, which we did not reach till near midnight, and where we had some difficulty in making a lodgement. We, however, knocked the people of the house up at last, and we were repaid for our apprehensions and fatigue by some excellent rashers of fried bacon and eggs. The view in coming along had been splendid. We walked for miles and miles on dark brown heaths overlooking the channel, with the Welsh hills beyond, and at times descended into little sheltered valleys close by the sea-side, with a smuggler's face scowling by us, and then had to ascend conical hills with a path winding up through a coppice to a barren top, like a monk's shaven crown, from one of which I pointed out to Coleridge's notice the bare masts of a vessel on the very edge of the horizon, and within the red-orbed disk of the setting sun, like his own spectre-ship in the Ancient Mariner. At Lynton the character of the sea-coast becomes more marked and rugged. There is a place called the 'Valley of Rocks' (I suspect this was only the poetical name for it) bedded among precipices overhanging the sea, with rocky caverns beneath, into which the waves dash, and where the sea-gull for ever wheels its screaming flight. On the tops of these are huge stones thrown transverse, as if an earthquake had tossed them there, and behind these is a fretwork of perpendicular rocks, something like the 'Giant's Causeway'. A thunder-storm came on while we were at the inn, and Coleridge was running out bareheaded to enjoy the commotion of the elements in the 'Valley of Rocks', but as if in spite, the clouds only muttered a few angry sounds, and let fall a few refreshing drops. Coleridge told me that he and Wordsworth were to have made this place the scene of a prose-tale, which was to have been in the manner of, but far superior to, the Death of Abel, but they had relinquished the design. In the morning of the second day, we breakfasted luxuriously in an old-fashioned parlour on tea, toast, eggs, and honey, in the very sight of the bee-hives from which it had been taken, and a garden full of thyme and wild flowers that had produced it. On this occasion Coleridge spoke of Virgil's Georgics, but not well. I do not think he had much feeling for the classical or elegant. It was in this room that we found a little worn-out copy of the Seasons, lying in a window-seat, on which Coleridge exclaimed, 'That is true fame!' He said Thomson was a great poet, rather than a good one; his style was as meretricious as his thoughts were natural. He spoke of Cowper as the best modern poet. He said the Lyrical Ballads were an experiment about to be tried by him and Wordsworth, to see how far the public taste would endure poetry written in a more natural and simple style than had hitherto been attempted; totally discarding the artifices of poetical diction, and making use only of such words as had probably been common in the most ordinary language since the days of Henry II. Some comparison was introduced between Shakespeare and Milton. He said 'he hardly knew which to prefer. Shakespeare appeared to him a mere stripling in the art; he was as tall and as strong, with infinitely more activity than Milton, but he never appeared to have come to man's estate; or if he had, he would not have been a man, but a monster.' He spoke with contempt of Gray, and with intolerance of Pope. He did not like the versification of the latter. He observed that 'the ears of these couplet-writers might be charged with having short memories, that could not retain the harmony of whole passages.' He thought little of Junius as a writer; he had a dislike of Dr. Johnson; and a much higher opinion of Burke as an orator and politician, than of Fox or Pitt. He however thought him very inferior in richness of style and imagery to some of our elder prose-writers, particularly Jeremy Taylor. He liked Richardson, but not Fielding; nor could I get him to enter into the merits of Caleb Williams.[16] In short, he was profound and discriminating with respect to those authors whom he liked, and where he gave his judgement fair play; capricious, perverse, and prejudiced in his antipathies and distastes. We loitered on the 'ribbed sea-sands', in such talk as this, a whole morning, and I recollect met with a curious sea-weed, of which John Chester told us the country name! A fisherman gave Coleridge an account of a boy that had been drowned the day before, and that they had tried to save him at the risk of their own lives. He said 'he did not know how it was that they ventured, but, Sir, we have a nature towards one another.' This expression, Coleridge remarked to me, was a fine illustration of that theory of disinterestedness which I (in common with Butler) had adopted. I broached to him an argument of mine to prove that likeness was not mere association of ideas. I said that the mark in the sand put one in mind of a man's foot, not because it was part of a former impression of a man's foot (for it was quite new) but because it was like the shape of a man's foot. He assented to the justness of this distinction (which I have explained at length elsewhere, for the benefit of the curious) and John Chester listened; not from any interest in the subject, but because he was astonished that I should be able to suggest anything to Coleridge that he did not already know. We returned on the third morning, and Coleridge remarked the silent cottage-smoke curling up the valleys where, a few evenings before, we had seen the lights gleaming through the dark.

[16] He had no idea of pictures, of Claude or Raphael, and at this time I had as little as he. He sometimes gives a striking account at present of the Cartoons at Pisa by Buffamalco and others; of one in particular, where Death is seen in the air brandishing his scythe, and the great and mighty of the earth shudder at his approach, while the beggars and the wretched kneel to him as their deliverer. He would, of course, understand so broad and fine a moral as this at any time.

In a day or two after we arrived at Stowey, we set out, I on my return home, and he for Germany. It was a Sunday morning, and he was to preach that day for Dr. Toulmin of Taunton. I asked him if he had prepared anything for the occasion? He said he had not even thought of the text, but should as soon as we parted. I did not go to hear him,—this was a fault,—but we met in the evening at Bridgewater. The next day we had a long day's walk to Bristol, and sat down, I recollect, by a well-side on the road, to cool ourselves and satisfy our thirst, when Coleridge repeated to me some descriptive lines of his tragedy of Remorse; which I must say became his mouth and that occasion better than they, some years after, did Mr. Elliston's and the Drury Lane boards,—

Oh memory! shield me from the world's poor strife, And give those scenes thine everlasting life.

I saw no more of him for a year or two, during which period he had been wandering in the Hartz Forest in Germany; and his return was cometary, meteorous, unlike his setting out. It was not till some time after that I knew his friends Lamb and Southey. The last always appears to me (as I first saw him) with a commonplace book under his arm, and the first with a bon-mot in his mouth. It was at Godwin's that I met him with Holcroft and Coleridge, where they were disputing fiercely which was the best—Man as he was, or man as he is to be. 'Give me', says Lamb, 'man as he is not to be.' This saying was the beginning of a friendship between us, which I believe still continues.—Enough of this for the present.

But there is matter for another rhyme, And I to this may add a second tale.



JOHN KEBLE

1792-1866

SACRED POETRY (1825)

The Star in the East; with other Poems. By Josiah Conder. London. 1824.

There are many circumstances about this little volume, which tend powerfully to disarm criticism. In the first place, it is, for the most part, of a sacred character: taken up with those subjects which least of all admit, with propriety, either in the author or critic, the exercise of intellectual subtlety. For the practical tendency, indeed, of such compositions, both are most deeply responsible; the author who publishes, and the critic who undertakes to recommend or to censure them. But if they appear to be written with any degree of sincerity and earnestness, we naturally shrink from treating them merely as literary efforts. To interrupt the current of a reader's sympathy in such a case, by critical objections, is not merely to deprive him of a little harmless pleasure, it is to disturb him almost in a devotional exercise. The most considerate reviewer, therefore, of a volume of sacred poetry, will think it a subject on which it is easier to say too much than too little.

In the present instance, this consideration is enforced by the unpretending tone of the volume, which bears internal evidence, for the most part, of not having been written to meet the eye of the world. It is in vain to say that this claim on the critic's favour is nullified by publication. The author may give it up, and yet the work may retain it. We may still feel that we have no right to judge severely of what was not, at first, intended to come before our judgement at all. This of course applies only to those compositions, which indicate, by something within themselves, this freedom from the pretension of authorship. And such are most of those to which we are now bespeaking our readers' attention.

Most of them, we say, because the first poem in the volume, The Star in the East, is of a more ambitious and less pleasing character. Although in blank verse, it is, in fact, a lyrical effusion; an ode on the rapid progress and final triumph of the Gospel. It looks like the composition of a young man: harsh and turgid in parts, but interspersed with some rather beautiful touches. The opening lines are a fair specimen.

O to have heard th' unearthly symphonies, Which o'er the starlight peace of Syrian skies Came floating like a dream, that blessed night When angel songs were heard by sinful men, Hymning Messiah's advent! O to have watch'd The night with those poor shepherds, whom, when first The glory of the Lord shed sudden day— Day without dawn, starting from midnight, day Brighter than morning—on those lonely hills Strange fear surpris'd—fear lost in wondering joy, When from th' angelic multitude swell'd forth The many-voiced consonance of praise:— Glory in th' highest to God, and upon earth Peace, towards men good will. But once before, In such glad strains of joyous fellowship, The silent earth was greeted by the heavens, When at its first foundation they looked down From their bright orbs, those heavenly ministries, Hailing the new-born world with bursts of joy.

Notwithstanding beauties scattered here and there, there is an effort and constrained stateliness in the poem, very different from the rapidity and simplicity of many of the shorter lyrics, which follow under the titles of Sacred and Domestic Poems. Such, for instance, as the Poor Man's Hymn

As much have I of worldly good As e'er my master had: I diet on as dainty food, And am as richly clad, Tho' plain my garb, though scant my board, As Mary's Son and Nature's Lord.

The manger was his infant bed, His home, the mountain-cave, He had not where to lay his head, He borrow'd even his grave. Earth yielded him no resting spot,— Her Maker, but she knew him not.

As much the world's good will I bear, Its favours and applause, As He, whose blessed name I bear,— Hated without a cause, Despis'd, rejected, mock'd by pride, Betray'd, forsaken, crucified.

Why should I court my Master's foe? Why should I fear its frown? Why should I seek for rest below, Or sigh for brief renown?— A pilgrim to a better land, An heir of joys at GOD's right hand?

Or the following sweet lines on Home, which occur among the Domestic poems:

That is not home, where day by day I wear the busy hours away. That is not home, where lonely night Prepares me for the toils of light— 'Tis hope, and joy, and memory, give A home in which the heart can live— These walls no lingering hopes endear, No fond remembrance chains me here, Cheerless I heave the lonely sigh— Eliza, canst thou tell me why? 'Tis where thou art is home to me, And home without thee cannot be.

There are who strangely love to roam, And find in wildest haunts their home; And some in halls of lordly state, Who yet are homeless, desolate. The sailor's home is on the main, The warrior's, on the tented plain, The maiden's, in her bower of rest, The infant's, on his mother's breast— But where thou art is home to me, And home without thee cannot be.

There is no home in halls of pride, They are too high, and cold, and wide. No home is by the wanderer found: 'Tis not in place: it hath no bound. It is a circling atmosphere Investing all the heart holds dear;— A law of strange attractive force, That holds the feelings in their course;

It is a presence undefin'd, O'er-shadowing the conscious mind, Where love and duty sweetly blend To consecrate the name of friend;— Where'er thou art is home to me, And home without thee cannot be.

My love, forgive the anxious sigh— I hear the moments rushing by, And think that life is fleeting fast, That youth with us will soon be past. Oh! when will time, consenting, give The home in which my heart can live? There shall the past and future meet, And o'er our couch, in union sweet, Extend their cherub wings, and shower Bright influence on the present hour, Oh! when shall Israel's mystic guide, The pillar'd cloud, our steps decide, Then, resting, spread its guardian shade, To bless the home which love hath made? Daily, my love, shall thence arise Our hearts' united sacrifice; And home indeed a home will be, Thus consecrate and shar'd with thee.

We will add one more specimen of the same kind, which forms a natural and pleasing appendix to the preceding lines.

Louise! you wept, that morn of gladness Which made your Brother blest; And tears of half-reproachful sadness Fell on the Bridegroom's vest: Yet, pearly tears were those, to gem A Sister's bridal diadem.

No words could half so well have spoken, What thus was deeply shown By Nature's simplest, dearest token, How much was then my own; Endearing her for whom they fell, And Thee, for having loved so well.

But now no more—nor let a Brother, Louise, regretful see, That still 'tis sorrow to another, That he should happy be. Those were, I trust, the only tears That day shall cost through coming years.

Smile with us. Happy and light-hearted, We three the time will while. And, when sometimes a season parted, Still think of us, and smile. But come to us in gloomy weather; We'll weep, when we must weep, together.

Now, what is the reason of the great difference between these extracts and that from the Star in the East?—a difference which the earlier date of the latter, so far from accounting for, only makes the more extraordinary. In some instances, the interval of time is very short, but at all events more effort and turgidness might have been expected in the earlier poems, more simplicity and care and a more subdued tone in the later. We suspect a reason, which both poets and poetical readers are too apt to leave out of sight. There is a want of truth in the Star in the East—not that the author is otherwise than quite in earnest—but his earnestness seems rather an artificial glow, to which he has been worked up by reading and conversation of a particular cast, than the overflowing warmth of his own natural feelings, kindled by circumstances in which he was himself placed. In a word, when he writes of the success of the Bible Society, and the supposed amelioration of the world in consequence, he writes from report and fancy only; but when he speaks of a happy home, of kindly affections, of the comforts which piety can administer in disappointment and sorrow; either we are greatly mistaken, or he speaks from real and present experience. The poetical result is what the reader has seen:

——mens onus reponit, et peregrino Labore fessi venimus Larem ad nostrum—

We turn gladly from our fairy voyage round the world to refresh ourselves with a picture, which we feel to be drawn from the life, of a happy and innocent fireside. Nor is it, in the slightest degree, derogatory to an author's talent to say that he has failed, comparatively, on that subject of which he must have known comparatively little.

Let us here pause a moment to explain what is meant when we speak of such prospects as are above alluded to, being shadowy and unreal in respect of what is matter of experience. It is not that we doubt the tenor of the Scripture, regarding the final conversion of the whole world, or that we close our eyes to the wonderful arrangements, if the expression may be used, which Divine Providence seems everywhere making, with a view to that great consummation. One circumstance, in particular, arrests our attention, as pervading the whole of modern history, but gradually standing out in a stronger light as the view draws nearer our own times: we mean the rapid increase of colonization from Christian nations only. So that the larger half of the globe, and what in the nature of things will soon become the more populous, is already, in profession, Christian. The event, therefore, is unquestionable: but experience, we fear, will hardly warrant the exulting anticipations, which our author, in common with many of whose sincerity there is no reason to doubt, has raised upon it. It is but too conceivable that the whole world may become nominally Christian, yet the face of things may be very little changed for the better. And any view of the progress of the gospel, whether in verse or in prose, which leaves out this possibility, is so far wanting in truth, and in that depth of thought which is as necessary to the higher kinds of poetical beauty as to philosophy or theology itself.

This, however, is too solemn and comprehensive a subject to be lightly or hastily spoken of. It is enough to have glanced at it, as accounting, in some measure, for the general failure of modern poets in their attempts to describe the predicted triumph of the gospel in the latter days.

To return to the sacred and domestic poems, thus advantageously distinguished from that which gives name to the volume. Affection, whether heavenly or earthly, is the simplest idea that can be; and in the graceful and harmonious expression of it lies the principal beauty of these poems. In the descriptive parts, and in the development of abstract sentiment, there is more of effort, and occasionally something very like affectation: approaching, in one instance (the Nightingale,) far nearer than we could wish, to the most vicious of all styles, the style of Mr. Leigh Hunt and his miserable followers.

Now, these are just the sort of merit and the sort of defect, which one might naturally expect to find united; the very simplicity of attachment, which qualifies the mind for sacred or domestic poetry, making its movements awkward and constrained, when scenes are to be described, or thoughts unravelled of more complication and less immediate interest. This is the rather to be observed, as many other sacred poets have become less generally pleasing and useful, than they otherwise would have been, from this very circumstance. The simple and touching devoutness of many of Bishop Ken's lyrical effusions has been unregarded, because of the ungraceful contrivances, and heavy movement of his narrative. The same may be said, in our own times, of some parts of Montgomery's writings. His bursts of sacred poetry, compared with his Greenland, remind us of a person singing enchantingly by ear, but becoming languid and powerless the moment he sits down to a note-book.

Such writers, it is obvious, do not sufficiently trust to the command which the simple expression of their feelings would obtain over their readers. They think it must be relieved with something of more variety and imagery, to which they work themselves up with laborious, and therefore necessarily unsuccessful, efforts. The model for correcting their error is to be found in the inspired volume. We can, in general, be but incompetent judges of this, because we have been used to it from our boyhood. But let us suppose a person, whose ideas of poetry were entirely gathered from modern compositions, taking up the Psalms for the first time. Among many other remarkable differences, he would surely be impressed with the sacred writer's total carelessness about originality, and what is technically called effect. He would say, 'This is something better than merely attractive poetry; it is absolute and divine truth.' The same remark ought to be suggested by all sacred hymns; and it is, indeed, greatly to be lamented, that such writers as we have just mentioned should have ever lost sight of it—should have had so little confidence in the power of simplicity, and have condescended so largely to the laborious refinements of the profane Muse.

To put the same truth in a light somewhat different; it is required, we apprehend, in all poets, but particularly in sacred poets, that they should seem to write with a view of unburthening their minds, and not for the sake of writing; for love of the subject, not of the employment. The distinction is very striking in descriptive poetry. Compare the landscapes of Cowper with those of Burns. There is, if we mistake not, the same sort of difference between them, as in the conversation of two persons on scenery, the one originally an enthusiast in his love of the works of nature, the other driven, by disappointment or weariness, to solace himself with them as he might. It is a contrast which every one must have observed, when such topics come under discussion in society; and those who think it worth while, may find abundant illustration of it in the writings of this unfortunate but illustrious pair. The one all overflowing with the love of nature, and indicating, at every turn, that whatever his lot in life, he could not have been happy without her. The other visibly and wisely soothing himself, but not without effort, by attending to rural objects, in default of some more congenial happiness, of which he had almost come to despair. The latter, in consequence, laboriously sketching every object that came in his way: the other, in one or two rapid lines, which operate, as it were, like a magician's spell, presenting to the fancy just that picture, which was wanted to put the reader's mind in unison with the writer's. We would quote, as an instance, the description of Evening in the Fourth Book of the Task:

Come Ev'ning, once again, season of peace; Return, sweet Ev'ning, and continue long! Methinks I see thee in the streaking west With matron-step slow-moving, while the night Treads on thy sweeping train; one hand employ'd In letting fall the curtain of repose On bird and beast, the other charg'd for man With sweet oblivion of the cares of day: Not sumptuously adorn'd, nor needing aid, Like homely-featur'd night, of clust'ring gems; A star or two, just twinkling on thy brow, Suffices thee; save that the moon is thine No less than her's, not worn indeed on high With ostentatious pageantry, but set With modest grandeur in thy purple zone, Resplendent less, but of an ampler round. Come then, and thou shalt find thy vot'ry calm, Or make me so. Composure is thy gift.

And we would set over against it that purely pastoral chant:

Now rosy May comes in wi' flowers To deck her gay, green spreading bowers; And now comes in my happy hours, To wander wi' my Davie. Meet me on the warlock knowe, Dainty Davie, dainty Davie, There I'll spend the day wi' you, My ain dear dainty Davie.

The crystal waters round us fa', The merry birds are lovers a', The scented breezes round us blaw, A wandering wi' my Davie. Meet me, &c.

When purple morning starts the hare To steal upon her early fare, Then thro' the dews I will repair, To meet my faithful Davie. Meet me, &c.

When day, expiring in the west, The curtain draws o' nature's rest, I flee to his arms I lo'e best, And that's my ain dear Davie. Meet me, &c.

There is surely no need to explain how this instinctive attachment to his subject is especially requisite in the sacred poet. If even the description of material objects is found to languish without it, much more will it be looked for when the best and highest of all affections is to be expressed and communicated to others. The nobler and worthier the object, the greater our disappointment to find it approached with anything like languor or constraint.

We must just mention one more quality, which may seem, upon consideration, essential to perfection in this kind: viz. that the feelings the writer expresses should appear to be specimens of his general tone of thought, not sudden bursts and mere flashes of goodness. Wordsworth's beautiful description of the Stock-dove might not unaptly be applied to him. He should sing

'of love with silence blending, Slow to begin, yet never ending, Of serious faith and inward glee'.

Some may, perhaps, object to this, as a dull and languid strain of sentiment. But before we yield to their censures we would inquire of them what style they consider, themselves, as most appropriate to similar subjects in a kindred art. If grave, simple, sustained melodies—if tones of deep but subdued emotion are what our minds naturally suggest to us upon the mention of sacred music—why should there not be something analogous, a kind of plain chant, in sacred poetry also? fervent, yet sober; awful, but engaging; neither wild and passionate, nor light and airy; but such as we may with submission presume to be the most acceptable offering in its kind, as being indeed the truest expression of the best state of the affections. To many, perhaps to most, men, a tone of more violent emotion may sound at first more attractive. But before we indulge such a preference, we should do well to consider, whether it is quite agreeable to that spirit, which alone can make us worthy readers of sacred poetry. '[Greek: Entheon he poiesis]', it is true; there must be rapture and inspiration, but these will naturally differ in their character as the powers do from whom they proceed. The worshippers of Baal may be rude and frantic in their cries and gestures; but the true Prophet, speaking to or of the true GOD, is all dignity and calmness.

If then, in addition to the ordinary difficulties of poetry, all these things are essential to the success of the Christian lyrist—if what he sets before us must be true in substance, and in manner marked by a noble simplicity and confidence in that truth, by a sincere attachment to it, and entire familiarity with it—then we need not wonder that so few should have become eminent in this branch of their art, nor need we have recourse to the disheartening and unsatisfactory solutions which are sometimes given of that circumstance.

'Contemplative piety,' says Dr. Johnson, 'or the intercourse between God and the human soul, cannot be poetical. Man, admitted to implore the mercy of his Creator, and plead the merits of his Redeemer, is already in a higher state than poetry can confer.'[17]

[17] Life of Waller.

The sentiment is not uncommon among serious, but somewhat fearful, believers; and though we believe it erroneous, we desire to treat it not only with tenderness, but with reverence. They start at the very mention of sacred poetry, as though poetry were in its essence a profane amusement. It is, unquestionably, by far the safer extreme to be too much afraid of venturing with the imagination upon sacred ground. Yet, if it be an error, and a practical error, it may be worth while cautiously to examine the grounds of it. In the generality, perhaps, it is not so much a deliberate opinion, as a prejudice against the use of the art, arising out of its abuse. But the great writer just referred to has endeavoured to establish it by direct reasoning. He argues the point, first, from the nature of poetry, and afterwards from that of devotion.

The essence of poetry is invention; such invention as, by producing something unexpected, surprises and delights. The topics of devotion are few.

It is to be hoped that many men's experience will refute the latter part of this statement. How can the topics of devotion be few, when we are taught to make every part of life, every scene in nature, an occasion—in other words, a topic—of devotion? It might as well be said that connubial love is an unfit subject for poetry, as being incapable of novelty, because, after all, it is only ringing the changes upon one simple affection, which every one understands. The novelty there consists, not in the original topic, but in continually bringing ordinary things, by happy strokes of natural ingenuity, into new associations with the ruling passion.

There's not a bonny flower that springs By fountain, shaw, or green; There's not a bonnie bird that sings But minds me of my Jean.

Why need we fear to extend this most beautiful and natural sentiment to 'the intercourse between the human soul and its Maker', possessing, as we do, the very highest warrant for the analogy which subsists between conjugal and divine love?

Novelty, therefore, sufficient for all the purposes of poetry, we may have on sacred subjects. Let us pass to the next objection.

Poetry pleases by exhibiting an idea more grateful to the mind than things themselves afford. This effect proceeds from the display of those parts of nature which attract, and the concealment of those which repel, the imagination; but religion must be shown as it is; suppression and addition equally corrupt it; and, such as it is, it is known already.

A fallacy may be apprehended in both parts of this statement. There are, surely, real landscapes which delight the mind as sincerely and intensely as the most perfect description could; and there are family groups which give a more exquisite sensation of domestic happiness than anything in Milton, or even Shakespeare. It is partly by association with these, the treasures of the memory, and not altogether by mere excitement of the imagination, that Poetry does her work. By the same rule sacred pictures and sacred songs cannot fail to gratify the mind which is at all exercised in devotion; recalling, as they will, whatever of highest perfection in that way she can remember in herself, or has learned of others.

Then again, it is not the religious doctrine itself, so much as the effect of it upon the human mind and heart, which the sacred poet has to describe. What is said of suppression and addition may be true enough with regard to the former, but is evidently incorrect when applied to the latter: it being an acknowledged difficulty in all devotional writings, and not in devotional verse only, to keep clear of the extreme of languor on the one hand, and debasing rapture on the other. This requires a delicacy in the perception and enunciation of truth, of which the most earnest believer may be altogether destitute. And since, probably, no man's condition, in regard to eternal things, is exactly like that of any other man, and yet it is the business of the sacred poet to sympathize with all, his store of subjects is clearly inexhaustible, and his powers of discrimination—in other words, of suppression and addition—are kept in continual exercise.

Nor is he, by any means, so straitly limited in the other and more difficult branch of his art, the exhibition of religious doctrine itself, as is supposed in the following statement:

Whatever is great, desirable, or tremendous, is comprised in the name of the Supreme Being. Omnipotence cannot be exalted; infinity cannot be amplified; perfection cannot be improved.

True: all perfection is implied in the name of GOD; and so all the beauties and luxuries of spring are comprised in that one word. But is it not the very office of poetry to develop and display the particulars of such complex ideas? in such a way, for example, as the idea of GOD'S omnipresence is developed in the 139th Psalm? and thus detaining the mind for a while, to force or help her to think steadily on truths which she would hurry unprofitably over, how strictly soever they may be implied in the language which she uses. It is really surprising that this great and acute critic did not perceive that the objection applies as strongly against any kind of composition of which the Divine Nature is the subject, as against devotional poems.