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pantheistic beliefs, and makes reference to Stoic theories of the emotions, both of which are to befound in Cicero’s works. His references suggest some knowledge of the Tusculan Disputations, andthere is reason to believe that he had also read De Oratore by this time. Dorothy’s remarks about the‘virtuous’ and ‘happy’ character of the inhabitants of Windy Brow in a letter of this period reflect theinfluence of her brother’s republican ideals. (EY 115). In letters to William Matthews, Wordsworthalso reveals that he had been reading extensively, and thinking deeply, about ‘moral questions’ as hedeveloped a better understanding of political philosophy and the need to clearly define the nature of‘justice’. That reading, which probably included the work of Rousseau, led him eventually toGodwin’s Enquiry concerning Political Justice, and its influence on General Virtue and Happinesspublished in 1793. 7 In early1795 Wordsworth travelled to London to meet Godwin, who was then atthe height of his fame, and was introduced to Godwin’s circle of friends. For a while he participated inthe philosophical discussions of Godwin and his circle but, as he dramatically relates in The Prelude,he ultimately found Godwin’s method impossible, and writes of having ‘Yielded up moral questionsin despair’ (X 901). In the autumn of 1795 Wordsworth left London for Racedown Lodge in Dorset. 8Although many critics have been convinced by Wordsworth’s rhetoric that he was indeed in a state ofgreat despair at the time, the historical evidence does not support this reading. Wordsworth tookadvantage of a generous offer of rent-free accommodation and went into ‘retirement’ in the countrywith Dorothy, choosing a place of ‘solitude’ in order to engage in a period of intense study. As part ofthat study he had the opportunity to read extensively in Cicero’s philosophical works, and my reasonsfor suggesting this particular influence are given in this second part of my thesis.In the next two chapters I focus on Wordsworth’s ‘sense of history’ in the French books ofThe Prelude, in order to arrive at a better understanding of his political beliefs and associations duringthe period from when he arrived in France in December 1791 to when he retired to Racedown. Myconcern is to provide a historical context for my claim that Cicero became a significant influence onWordsworth’s mind during the Racedown period, and to obtain a better understanding of the nature ofWordsworth’s republican sympathies. When Wordsworth left London and Godwin, he was stilllooking for some authority who could provide him with a genuine definition of ‘political justice’ – a‘wise man’ whose philosophy could reconcile vicious extremes and find a ‘just’ middle way, a path oftrue virtue. I argue here that Wordsworth’s reading in Cicero offered him concepts of political justicethat he felt to be truly virtuous, and that Cicero’s own ethical example as an Academic Scepticsympathetic to Stoic concepts of virtue, offered him a role model. I also argue that Cicero’sphilosophy provided Wordsworth a cure for his ‘despair’ by enabling him to identify and diagnose thetrue nature of his ‘strong disease’.7 Godwin’s full title reflects the classical eudaemonist principles that underpinned his study. The title to thesecond edition published in Nov 1795, was slightly altered to Enquiry concerning Political Justice, and itsInfluence on Morals and Happiness. The emphasis on ‘morals’ rather than ‘virtue’ probably reflected areaction against the misuse of the term ‘virtue’ by the republicans in France.8 He travelled via Bristol, staying with the Pinney family, the owners of Racedown, for a month. It was whilehe was in Bristol that he met both Coleridge and Robert Southey for the first time.145