THE POETICAL WORKS OF WILLIAM WORDSWORTH VOL. VI

THE POETICAL WORKS OF WILLIAM WORDSWORTH

EDITED BY

WILLIAM KNIGHT

VOL. VI

London

MACMILLAN AND CO., Ltd. NEW YORK: MACMILLAN & CO. 1896

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WORDSWORTH'S POETICAL WORKS 1814

The Excursion—to which the fifth volume of this edition is devoted—has been assigned to the year 1814; since it was finished, and first published, in that year,—although commenced in 1795. During the earlier stages of its composition, this poem was known, in the Wordsworth household, as "The Pedlar"; and Dorothy Wordsworth tells us in one of her letters to the Beaumonts, preserved amongst the Coleorton MSS., that "The Pedlar" was finished at Christmas 1804. See also the Memoirs of Wordsworth, by his nephew (vol. i. p. 304, etc.), and Dorothy's Grasmere Journal, passim. But The Excursion, as we have it now, was finished for press in 1814. The poems more immediately belonging to that year are Laodamia, the Memorials of a Tour in Scotland, Dion, and two Sonnets.—Ed.

LAODAMIA

Composed 1814.—Published 1815.

[Written at Rydal Mount. The incident of the trees growing and withering put the subject into my thoughts, and I wrote with the hope of giving it a loftier tone than, so far as I know, has been given to it by any of the Ancients who have treated of it. It cost me more trouble than almost anything of equal length I have ever written.—I.F.]

In 1815 and 1820 this poem was one of those "founded on the Affections"; afterwards it was classed among the "Poems of the Imagination."—Ed.

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After meeting the Wordsworths at Charles Lamb's, on the 9th May 1815, Henry Crabb Robinson wrote in his Diary: "It is the mere power which he is conscious of exerting in which he delights, not the production of a work in which men rejoice on account of the sympathies and sensibilities it excites in them. Hence, he does not much esteem his Laodamia, as it belongs to the inferior class of poems founded on the affections." (See Diary, Reminiscences, and Correspondence, vol. i. p. 482.)

Wordsworth wrote thus to Walter Savage Landor, from Rydal Mount, on the 21st of January 1824:—

"You have condescended to minute criticism upon the Laodamia.[D] I concur with you in the first stanza, and had several times attempted to alter it upon your grounds. I cannot, however, accede to your objection to the 'second birth,' merely because the expression has been degraded by Conventiclers.[E] I certainly meant nothing more by it than the eadem cura, and the largior æther, etc., of Virgil's Sixth Æneid. All religions owe their origin or acceptation to the wish of the human heart to supply in another state of existence the deficiencies of this, and to carry still nearer to perfection what we admire in our present condition, so that there must be many modes of expression arising out of this coincidence, or rather identity of feeling common to all Mythologies; and under this observation I should shelter the phrase from your censure—but I may be wrong in the particular case, though certainly not in the general principle. This leads to a remark in your last—'that you are disgusted with all books that treat of religion.' I am afraid it is a bad sign in

me, that I have little relish for any other. Even in poetry it is the imaginative only, viz., that which is conversant with or turns upon Infinity, that powerfully affects me. Perhaps I ought to explain: I mean to say that except in those passages, where things are lost in each other, and limits vanish, and aspirations are raised, I read with something too like indifference; but all great Poets are in this view powerful Religionists."

In 1815 Charles Lamb wrote to Wordsworth, "Laodamia is a very original poem; I mean original with reference to your own manner. You have nothing like it. I should have seen it in a strange place, and greatly admired it, but not suspected its [Pg 10]derivation." (The Letters of Charles Lamb, edited by Alfred Ainger, vol. i. p. 284.)

Mr. Hazlitt wrote of Laodamia: "It breathes the pure spirit of the finest fragments of antiquity—the sweetness, the gravity, the strength, the beauty, and the languor of Death. Its glossy brilliancy arises from the perfection of the finishing, like that of careful sculpture, not from gaudy colouring—the texture of the thoughts has the smoothness and solidity of marble. It is a poem that might be read aloud in Elysium, and the spirits of departed heroes and sages would gather round to listen to it."

I am indebted to the Headmaster of Fettes College, Edinburgh, the Rev. W. A. Heard, for the following illustrative notes on Laodamia:—

"This poem illustrates more completely than any other the sympathy of the poet with the spirit of antiquity in its purest and most exalted forms. The idea that underlies the poem is the same conception of 'pietas' which Virgil has embodied in the Æneid, and with which he has associated, especially in the sixth book, which Wordsworth in many passages recalls, great ethical and religious conceptions, derived in the main from the philosophy of Plato. 'Pietas' embraces all the duties of life that are based upon the affections—love of home and parents and children, love of the Gods of our Fathers, and a reverence for that great order of things in which man finds himself a part. The pious man believes in a destiny, or order transcending his own will: to exalt any passion, however innocent, above this, is a rebellion; to intensify any passion, so as to disturb the appropriate calm of resignation, is to act irreverently against the gods. Lesser duties must give way to greater: love of wife must give way to love of country, and

the sorrow of bereavement must not obscure the larger issues of life. Thus, not only did Laodamia's yearning for the restoration of her husband to life show a failure to recognise the fixity of eternal laws, but her death was 'ὑπὲρ μόρον' and in reason's spite; it was, after all, self-will, and could not win the favour of heaven. Blending with this notion of 'pietas,' we find the Platonic repudiation of sensuous and material life. This life is only a discipline under imperfect conditions, and to be set free from the passion and fretfulness of existence is the choice and longing of the wise. The poem is thus notable, not so much for the assimilation of details, as for natural affinity to the spirituality of antiquity, of which Virgil is the purest exponent. Virgil's seriousness, his[Pg 11] tenderness, his conception of the inevitable, and yet moral, order of the world, his desire for purification, his sadness, and yet complete freedom from unmanliness, his love of nature and belief in the sympathy of nature with man—all these are points of contact

between the ancient and modern poet.

Offerings were made to the infernal deities in the interval between midnight and sunrise. See Virgil's Æneid, vi. 242-258. Sil. Ital., xiii. 405.

It is men's wont to offer to the buried shades the proper expiations of black sheep on the verge of dawn.

Neither face nor hue remained unchanged, nor braided the locks of her hair: but the bosom heaves and the heart swells wild with frenzy, and she is more majestic to behold, and her voice has no mortal sound.

Then he takes the wand: with this he summons pale ghosts from Orcus, others he sends to gloomy Tartarus below: with this he gives and takes away sleep.

Thrice thereon he tried to cast his arms around his neck: thrice was the phantom grasped in vain and escaped the embrace, unsubstantial as the fleeting winds and shadowy like as winged sleep.

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'Vicit iter durum pietas,' is realised by these lines. 'Fidelity has prevailed to traverse the awful path.'

An oracle, moreover, destines some one or other for a cruel doom, who first of the Greeks sets foot on Trojan soil.

Unhappy wife who shall be the first to lament a husband slain: God grant you may not choose the forward part: this warning too I give, be last to disembark: 'tis no fatherland to hasten to, no fatherland for you.

When will the time be that you will share the couch, and lovingly at my side recount the glorious deeds of your warfare?

Cf. Euripides, Iphigeneia in Aulide, 547:

And again:

This refers to the struggle between Hercules and Θάνατος.

The story is found in Ovid, Metamorphoses, vii. 159-293.

This is a perfect rendering of the tone of the Sixth Æneid.

The charm of chariot and armour that they had in life, and the same care to pasture their glossy steeds, follow them deep buried under earth.

Here an 'ampler ether' spreads around the plains, and clothes them in purple light, and they recognise a sun of their own, their own constellations.—Æneid vi. 640.

But his wife too had been left at Phylace, her cheeks all marred with grief, and his palace half-finished.

For neither of a surety ought I to cling to life too fondly.—Iphigeneia in Aulide, 1385.

It is from the character of Iphigeneia that Wordsworth derives these traits.

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We think of Virgil's tender line in the similar passage about Orpheus and Eurydice. Georg. iv. 488.

Pardonable indeed, were pardon known in the world of death.

Virg. Æn. vi. 445—

Those who died of love dwelt in the 'Lugentes Campi,' in the outer regions of Orcus.

The passage in Pliny is—

Sunt hodie ex adverso Iliensium urbis juxta Hellespontum in Protesilai sepulcro arbores, quae omnibus aevis cum in tantum accrevere ut Ilium aspiciant, inarescunt rursusque adolescunt.—Hist. Nat. 16, 44 (88).

Opposite to Ilium and close to the Hellespont there are to this day trees growing on Protesilaus' tomb, which, in every generation, as soon as they have grown high enough to see Ilium, wither away and again shoot up.

Cf. Anthologia Graeca Pal. vii. 141.

But right opposite hated Ilium the nymphs shroud thy tomb with a roof of elms; trees blighting with a lasting wrath, and if ever they see the walls of Troy, they shed their withering leaves.

And again, vii. 385—

For a legend showing a similar sympathy between nature and man, see Æneid, iii. 22."

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As Wordsworth tells us in the Fenwick note to Laodamia, that "it cost him more trouble than almost anything of equal length he had ever written," and as there are many incomplete passages and suppressed readings among his MSS., the two following stanzas—intended at first to follow the second stanza in the poem as it now stands—may be given in a supplementary note.—Ed.

VARIANTS:

[1] 1827.

[2] 1820.

[3] 1820.

[4] 1845.

[5] 1836.

[6] 1820.

[7] 1827.

[8] 1827.

[9] 1820.

[10] 1836.

[11] 1827.

[12] 1845.

FOOTNOTES:

[A] Wordsworth mentioned in a letter to De Quincey (February 8, 1815) that this stanza was added while the poem was passing through the press.—Ed.

[B] The original MS. of Laodamia, however, contained the finally adopted reading "The oracle." Wordsworth explained to De Quincey (February 8, 1815) that he substituted the phrase "our future course," in case the words should seem to allude to the other answer of the oracle which commanded the sacrifice of Iphigenia.—Ed.

[C] For the account of these long-lived trees, see Pliny's Natural History, lib. xvi. cap. 44; and for the features in the character of Protesilaus see the Iphigenia in Aulis of Euripides. Virgil places the Shade of Laodamia in a mournful region, among unhappy Lovers:—

His Laodamia It comes. W. W. 1827.

To his nephew, John Wordsworth, the poet wrote in 1831, explaining the alterations he had made in the last stanza of Laodamia: "As at first written, the heroine was dismissed to happiness in Elysium. To what purpose then the mission of Protesilaus? He exhorts her to moderate her passions; the exhortation is fruitless, and no punishment follows. So it stood: at present she is placed among unhappy ghosts for disregard of the exhortation. Virgil also places her there, but compare the two passages, and give me your opinion." (William Wordsworth, by Elizabeth Wordsworth, p. 131.)

With the last two lines of the poem, compare Hart-Leap Well, part ii. stanza 4 (vol. ii. p. 133)—

[D] Compare Imaginary Conversations, third series: "Southey and Porson."—Ed.

[E] He practically admitted its force, however, in the edition of 1827.—Ed.

MEMORIALS OF A TOUR IN SCOTLAND

1814

On the 18th July 1814, Wordsworth left Rydal, on a second visit to Scotland, accompanied by his wife, and her sister, Sarah Hutchinson.—Ed.

[In this tour, my wife and her sister Sara were my companions. The account of the "Brownie's Cell" and the Brownies was given me by a man we met with on the banks of Loch Lomond, a little above Tarbert, and in front of a huge mass of rock, by the side of which, we were told, preachings were often held in the open air. The place is quite a solitude, and the surrounding scenery very striking. How much is it to be regretted that, instead of writing such Poems as the Holy Fair and others, in which the religious observances of his country are treated with so much levity and too often with indecency, Burns had not employed his genius in describing religion under the serious and affecting[Pg 16] aspects it must so frequently take.[F]—I.F.]

The poems of this series were collected under their common title in the edition of 1827.—Ed.

I

SUGGESTED BY A BEAUTIFUL RUIN UPON ONE OF THE ISLANDS OF LOCH LOMOND, A PLACE CHOSEN FOR THE RETREAT OF A SOLITARY INDIVIDUAL,[13] FROM WHOM THIS HABITATION ACQUIRED THE NAME OF

THE BROWNIE'S CELL

Composed 1814.—Published 1820

I

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II

III

IV

V

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VI

VII

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VIII

IX

X

The text of this poem was unaltered in the successive editions with a single exception, occurring in the first line. It was suggested by, and was a reminiscence of the tour in Scotland of 1814; but in 1803 Wordsworth visited the same spot alluded to in the Fenwick note, accompanied by his sister, who thus describes it: "The most remarkable object we saw was a huge single stone, I believe three or four times the size of Bowder Stone. The top of it, which on one side was sloping like the roof of a house, was covered with heather.... The ferryman told us that a preaching was held there once in three months by a certain minister—I think of Arrochar—who engages, as a part of his office, to perform the service. The interesting feelings we had connected with the Highland Sabbath and Highland worship returned here with double force. The rock, though on one side a high perpendicular wall, in no place overhung so as to form a shelter, in no place could it be more than a screen from the elements. Why then had it been selected for such a

purpose? Was it merely from being a central situation and a conspicuous object? Or did there belong to it some inheritance of superstition from old times? It is impossible to look at the stone without asking, How came it hither? Had then that obscurity and unaccountableness, that mystery of power which is about it, any influence over the first persons who resorted hither for worship? Or have they now on those who continue to frequent it? The lake is in front of the perpendicular wall, and behind, at some distance, and totally detached from it, is the continuation of the ridge of mountain which forms the Vale of Loch Lomond—a magnificent temple, of which this spot is a noble Sanctum Sanctorum." (Recollections of a Tour made in Scotland, A.D. 1803, pp. 225-6.) The late Rev. William Macintosh of Buchanan supplied me with the following information in reference to the Brownie's Cell and the Pulpit Rock:—"I have little doubt that the Brownie's Cell is the name given by Wordsworth to a small vault, itself a ruin among the ruins of an old

stronghold of the Macfarlanes in Eilan Vhow, an islet about three miles from the head of the Loch. The name of the islet is spelt in different ways; sometimes as I [Pg 22]have given it, sometimes Eilan Vow, or Eilan-a Vhu; no one whom I consulted could tell me the right spelling. In the early part of this century, the vault was the headquarters of a pedlar of the name of Macfarlane. He may have been the Hermit; and there is a story of his having been frightened by the sudden apparition of a negro, (probably the first he had ever seen), who had been ordered by his master—an English officer—to swim across for that purpose: and it is said that he never again visited the cell.

The Pulpit Rock, also called by a Gaelic name meaning the Bull Stone, is a very large boulder, or detached rock, which is likely to 'stand' as long as Ben Lomond. In the face of it, there is an artificial doorway and recess, which at one time the Parish Minister used to occupy as a Pulpit for occasional services. The audience sat on turf seats ranged round the foot of the Rock. The pulpit was reached by a few steps cut out, I suppose, in the Rock: but it has never been used for the last twenty years. The 'occasional' services are now held in a neighbouring schoolroom."

Mr. Malcolm M'Farlane, a very intelligent sheep farmer in Buchanan parish, supplies the following additional information about the Cell and the Rock:—"The 'Pulpit Rock' is a cell in the face of a large stone, blasted out with gunpowder. The proper appellation is, in Gaelic, 'Clach-nan-Tairbh,' literally translated the 'Stone of the Bulls.' It was formed about 50 or 60 years ago, the then minister of Arrochar, Mr. Proudfoot, had promised to preach in that part of his parish, on several occasions during the year, provided they would get up a place for his reception.... It was capable of containing three or four persons inside, was done up with wood work, an outer and inner door, with stone steps leading to the recess. They were not formed out of the rock, but other stones got up for the purpose, and turf seats laid out for the hearers, who were all exposed to the weather, except so far as they might be sheltered by the rock. The service has been discontinued at the rock for about twenty-five years, and is now held at a schoolhouse. The doors are

gone, and no portion of the wood work remains. The cell is now used only as a nightly retreat for mendicants, tinkers," etc. Wordsworth's reference, in the Fenwick note, to Burns's Holy Fair induces me to quote what follows in Mr. M'Farlane's letter:—"Open air preaching was then very general in the Highlands: the people came long distances, travelled over hills, even in inclement weather, to attend them.[Pg 23] An individual who kept a small inn, on the loch side opposite Inversnaid, used regularly to attend the meetings with a supply of whisky; but he remained behind the 'rock' till the services were over, when the people partook of his refreshments. Also, on the north side of Loch Katrine, the minister of Callander used to conduct services in the open air, on several occasions during the year, in that distant part of his parish. An old man, who lived near the Trossachs, whom I remember very well, regularly attended with a supply of whisky. Dr. Robertson, who was then minister, after concluding the sermon, had gone to an adjoining farm

house. The people had indulged too freely, so that a fight commenced (the same thing had happened on several occasions before). The Doctor had to leave his dinner in order to get them separated, and to put an end to the battle, but he never allowed any more whisky to be brought to the place afterwards.... These may be irrelevant matters, but they might illustrate a chapter in Lecky's History of Morals, as there is more decorum now observed. Since writing the above, I have thought that if the pulpit-rock is mentioned in Miss Wordsworth's Tour, Mr. M'Nicol, my informant, must have made a mistake in stating the time it was made, as about 50 or 60 years ago; but it cannot have been much more than 80 years, as it is not very long since some of the people who were engaged in the operation died.