reverence and enthusiasm such as the names of the most gifted masters will hardly awaken. And why? Because they humanized knowledge; because they broadened the basis of life and intelligence; because they worked powerfully to diffuse sweetness and light, to make reason and the will of God prevail. With Saint Augustine they said: "Let us not leave thee alone to make in the secret of thy knowledge, as thou didst before the creation of the firmament, the division of light from darkness; let the children of thy spirit, placed in their firmament, make their light shine upon the earth, mark the division of night and day, and announce the revolution of the times; for the old order is passed, and the new arises; the night is spent, the day is come forth; and thou shalt crown the year with thy blessing, when thou shalt send forth labourers into thy harvest sown by other hands than theirs; when thou shalt send forth new labourers to new seed-times, whereof the harvest shall be not yet."

POETRY A CRITICISM OF LIFE

1879

[This passage is from the essay on Wordsworth, which Arnold wrote as an introduction to a volume of selections from Wordsworth. It also appeared in Macmillan's Magazine for July, 1879, and was later reprinted in the second series of Essays in Criticism. For the doctrine of the "criticism of life" see also a passage in the essay on "The Study of Poetry," p. 542 below; it was further discussed by Arnold in his essay on Byron, and gave rise to considerable critical controversy.]

... LONG ago, in speaking of Homer, I said that the noble and profound application of ideas to life is the most essential part of poetic greatness. I said that a great poet receives his distinctive character of superiority from his application, under the conditions immutably fixed by the laws of poetic beauty and poetic truth, — from his application, I say, to his subject, whatever it may be, of the ideas

On man, on nature, and on human life,

which he has acquired for himself. The line quoted is Wordsworth's own; and his superiority arises from his powerful use,

in his best pieces, his powerful application to his subject, of ideas "on man, on nature, and on human life."

Voltaire, with his signal acuteness, most truly remarked that "no nation has treated in poetry moral ideas with more energy and depth than the English nation." And he adds: "There, it seems to me, is the great merit of the English poets." Voltaire does not mean, by "treating in poetry moral ideas,' the composing moral and didactic poems; - that brings us but a very little way in poetry. He means just the same thing as was meant when I spoke above "of the noble and profound application of ideas to life"; and he means the application of these ideas under the conditions fixed for us by the laws of poetic beauty and poetic truth. If it is said that to call these ideas moral ideas is to introduce a strong and injurious limitation, I answer that it is to do nothing of the kind, because moral ideas are really so main a part of human life. The question, how to live, is itself a moral idea; and it is the question which most interests every man, and with which, in some way or other, he is perpetually occupied. A large sense is of course to be given to the term moral. Whatever bears upon the question, "how to live," comes under it.

Nor love thy life, nor hate; but, what thou liv'st,
Live well; how long or short, permit to heaven.1

In those fine lines Milton utters, as every one at once perceives, a moral idea. Yes, but so too, when Keats consoles the forward-bending lover on the Grecian Urn, the lover arrested and presented in immortal relief by the sculptor's hand before h can kiss, with the line,

Forever wilt thou love, and she be fair

he utters a moral idea. When Shakespeare says, that

We are such stuff

As dreams are made of, and our little life

Is rounded with a sleep,2

he utters a moral idea.

Voltaire was right in thinking that the energetic and profound treatment of moral ideas, in this large sense, is what dis

1 Paradise Lost, Bk. x1, lines 553-54.

2 Tempest, IV, i.

tinguishes the English poetry. He sincerely meant praise, not dispraise or hint of limitation; and they err who suppose that poetic limitation is a necessary consequence of the fact, the fact being granted as Voltaire states it. If what distinguishes the greatest poets is their powerful and profound application of ideas to life, which surely no good critic will deny, then to prefix to the term ideas here the term moral makes hardly any difference, because human life itself is in so preponderating a degree moral.

to

It is important, therefore, to hold fast to this: that poetry is at bottom a criticism of life; that the greatness of a poet lies In his powerful and beautiful application of ideas to life, the question: How to live. Morals are often treated in a narrow and false fashion; they are bound up with systems of thought and belief which have had their day; they are fallen into the hands of pedants and professional dealers; they grow tiresome to some of us. We find attraction, at times, even in a poetry of revolt against them; in a poetry which might take for its motto Omar Khayyam's words: "Let us make up in the tavern for the time which we have wasted in the mosque." Or we find attractions in a poetry indifferent to them; in a poetry where the contents may be what they will, but where the form is studied and exquisite. We delude ourselves in either case; and the best cure for our delusion is to let our minds rest upon that great and inexhaustible word life, until we learn to enter into its meaning. A poetry of revolt against moral ideas is a poetry of revolt against life; a poetry of indifference towards moral ideas is a poetry of indifference towards life.

Epictetus had a happy figure for things like the play of the senses, or literary form and finish, or argumentative ingenuity, in comparison with "the best and master thing" for us, as he called it, the concern, how to live. Some people were afraid of them, he said, or they disliked and undervalued them. Such people were wrong; they were unthankful or cowardly. But the things might also be over-prized, and treated as final when they are not. They bear to life the relation which inns bear to home. "As if a man, journeying home, and finding a nice inn on the road, and liking it, were to stay forever at the inn! Man,

thou hast forgotten thine object; thy journey was not to this, but through this. 'But this inn is taking.' And how many other inns, too, are taking, and how many fields and meadows! but as places of passage merely. You have an object, which is this: to get home, to do your duty to your family, friends, and fellow-countrymen, to attain inward freedom, serenity, happiness, contentment. Style takes your fancy, arguing takes your fancy, and you forget your home and want to make your abode with them and to stay with them, on the plea that they are taking. Who denies that they are taking? but as places of passage, as inns. And when I say this, you suppose me to be attacking the care for style, the care for argument. I am not; I attack the resting in them, the not looking to the end which is beyond them."

Now, when we come across a poet like Théophile Gautier,1 we have a poet who has taken up his abode at an inn, and never got farther. There may be inducements to this or that one of us, at this or that moment, to find delight in him, to cleave to him; but after all, we do not change the truth about him, — we only stay ourselves in his inn along with him. And when we come across a poet like Wordsworth, who sings

Of truth, of grandeur, beauty, love and hope,

And melancholy fear subdued by faith,

Of blessed consolations in distress,

Of moral strength and intellectual power,
Of joy in widest commonalty spread -

then we have a poet intent on "the best and master thing," and who prosecutes his journey home. We say, for brevity's sake, that he deals with life, because he deals with that in which life really consists. This is what Voltaire means to praise in the English poets, this dealing with what is really life. But always it is the mark of the greatest poets that they deal with it; and to say that the English poets are remarkable for dealing with it, is only another way of saying, what is true, that in poetry the English genius has especially shown its power.

Wordsworth deals with it, and his greatness lies in his dealing with it so powerfully. I have named a number of celebrated poets above all of whom he, in my opinion, deserves to be

A French poet (died 1872).

placed. He is to be placed above poets like Voltaire, Dryden, Pope, Lessing, Schiller, because these famous personages, with a thousand gifts and merits, never, or scarcely ever, attain the distinctive accent and utterance of the high and genuine poetsQuique pii vates et Phœbo digna locuti

1

at all. Burns, Keats, Heine, not to speak of others in our list, have this accent; — who can doubt it? And at the same time they have treasures of humour, felicity, passion, for which in Wordsworth we shall look in vain. Where, then, is Wordsworth's superiority? It is here; he deals with more of life than they do; he deals with life as a whole, more powerfully. . . .

THE STUDY OF POETRY

1880

[This essay was written as the general introduction to an anthology called English Poets, edited by T. H. Ward. It is particularly notable for Arnold's doctrine of poetic "touchstones" as a guide to taste.]

"THE future of poetry is immense, because in poetry, where it is worthy of its high destinies, our race, as time goes on, will find an ever surer and surer stay. There is not a creed which is not shaken, not an accredited dogma which is not shown to be questionable, not a received tradition which does not threaten to dissolve. Our religion has materialized itself in the fact, in the supposed fact; it has attached its emotion to the fact, and now the fact is failing it. But for poetry the idea is everything: the rest is a world of illusion, of divine illusion. Poetry attaches its emotion to the idea; the idea is the fact. The strongest part of our religion to-day is its unconscious poetry."2

Let me be permitted to quote these words of my own, as uttering the thought which should, in my opinion, go with us and govern us in all our study of poetry. In the present work it is the course of one great contributory stream to the worldriver of poetry that we are invited to follow. We are here invited to trace the stream of English poetry. But whether we

1 "The devoted bards who utter things worthy of Phoebus." (Vergil, Eneid, Bk. 6.) ? Quoted from Arnold's introduction to a work called The Hundred Greatest Men.