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A History of English Literature

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Nature, especially inanimate Nature--<strong>of</strong> mountains, woods and fields,<br />

streams and flowers, in all their infinitely varied aspects. A wonderfully<br />

joyous and intimate sympathy with them is one <strong>of</strong> his controlling impulses.<br />

But his feeling goes beyond the mere physical and emotional delight <strong>of</strong><br />

Chaucer and the Elizabethans; for him Nature is a direct manifestation <strong>of</strong><br />

the Divine Power, which seems to him to be everywhere immanent in her; and<br />

communion with her, the communion into which he enters as he walks and<br />

meditates among the mountains and moors, is to him communion with God. He<br />

is literally in earnest even in his repeated assertion that from<br />

observation <strong>of</strong> Nature man may learn (doubtless by the proper attuning <strong>of</strong><br />

his spirit) more <strong>of</strong> moral truth than from all the books and sages. To<br />

Wordsworth Nature is man's one great and sufficient teacher. It is for this<br />

reason that, unlike such poets as Keats and Tennyson, he so <strong>of</strong>ten views<br />

Nature in the large, giving us broad landscapes and sublime aspects. Of<br />

this mystical semi-pantheistic Nature-religion his 'Lines composed above<br />

Tintern Abbey' are the noblest expression in literature. All this explains<br />

why Wordsworth considered his function as a poet a sacred thing and how his<br />

intensely moral temperament found complete satisfaction in his art. It<br />

explains also, in part, the limitation <strong>of</strong> his poetic genius. Nature indeed<br />

did not continue to be to him, as he himself says that it was in his<br />

boyhood, absolutely 'all in all'; but he always remained largely absorbed<br />

in the contemplation and interpretation <strong>of</strong> it and never manifested, except<br />

in a few comparatively short and exceptional poems, real narrative or<br />

dramatic power (in works dealing with human characters or human life).<br />

In the second place, Wordsworth is the most consistent <strong>of</strong> all the great<br />

<strong>English</strong> poets <strong>of</strong> democracy, though here as elsewhere his interest is mainly<br />

not in the external but in the spiritual aspect <strong>of</strong> things. From his<br />

insistence that the meaning <strong>of</strong> the world for man lies not in the external<br />

events but in the development <strong>of</strong> character results his central doctrine <strong>of</strong><br />

the simple life. Real character, he holds, the chief proper object <strong>of</strong> man's<br />

effort, is formed by quietly living, as did he and the dalesmen around him,<br />

in contact with Nature and communion with God rather than by participation<br />

in the feverish and sensational struggles <strong>of</strong> the great world. Simple<br />

country people, therefore, are nearer to the ideal than are most persons<br />

who fill a larger place in the activities <strong>of</strong> the world. This doctrine<br />

expresses itself in a striking though one-sided fashion in his famous<br />

theory <strong>of</strong> poetry--its proper subjects, characters, and diction. He stated<br />

his theory definitely and at length in a preface to the second edition <strong>of</strong><br />

'Lyrical Ballads,' published in 1800, a discussion which includes<br />

incidentally some <strong>of</strong> the finest general critical interpretation ever made<br />

<strong>of</strong> the nature and meaning <strong>of</strong> poetry. Wordsworth declared: 1. Since the<br />

purpose <strong>of</strong> poetry is to present the essential emotions <strong>of</strong> men, persons in<br />

humble and rustic life are generally the fittest subjects for treatment in<br />

it, because their natures and manners are simple and more genuine than<br />

those <strong>of</strong> other men, and are kept so by constant contact with the beauty and<br />

serenity <strong>of</strong> Nature. 2. Not only should artificial poetic diction (like that<br />

<strong>of</strong> the eighteenth century) be rejected, but the language <strong>of</strong> poetry should<br />

be a selection from that <strong>of</strong> ordinary people in real life, only purified <strong>of</strong><br />

its vulgarities and heightened so as to appeal to the imagination. (In this<br />

last modification lies the justification <strong>of</strong> rime.) There neither is nor can<br />

be any _essential_ difference between the language <strong>of</strong> prose and that<br />

<strong>of</strong> poetry.<br />

This theory, founded on Wordsworth's disgust at eighteenth century poetic<br />

artificiality, contains a very important but greatly exaggerated element <strong>of</strong><br />

truth. That the experiences <strong>of</strong> simple and common people, including<br />

children, may adequately illustrate the main spiritual aspects <strong>of</strong> life<br />

Wordsworth unquestionably demonstrated in such poems as 'The Reverie <strong>of</strong>

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