BEING A PORTION OF
PRINTED FOR LONGMAN, HURST, REES, ORME, AND BROWN,
T. Davison, Lombard-street,
THE RIGHT HONOURABLE
WILLIAM, EARL OF LONSDALE, K. G. &c. &c.
Oft, through thy fair domains, illustrious Peer!
In youth I roamed, on youthful pleasures bent;
And mused in rocky cell or sylvan tent,
Beside swift-flowing Lowther's current clear.
—Now by thy care befriended, I appear
Before thee, Lonsdale, and this Work present,
A token (may it prove a monument!)
Of high respect and gratitude sincere.
Gladly would I have waited till my task
Had reached its close; but Life is insecure,
And Hope full oft fallacious as a dream:
Therefore, for what is here produced I ask
Thy favour; trusting that thou wilt not deem
The Offering, though imperfect, premature.
Rydal Mount, Westmorland,
July 29, 1814.
The Title-page announces that this is only a Portion of a Poem; and the Reader must be here apprized that it belongs to the second part of a long and laborious Work, which is to consist of three parts.—The Author will candidly acknowledge that, if the first of these had been completed, and in such a manner as to satisfy his own mind, he should have preferred the natural order of publication, and have given that to the World first; but, as the second division of the Work was designed to refer more to passing events, and to an existing state of things, than the others were meant to do, more continuous exertion was naturally bestowed upon it, and greater progress made here than in the rest of the Poem; and as this part does not depend upon the preceding, to a degree which will materially injure its own peculiar interest, the Author, complying with the earnest entreaties of some valued Friends, presents the following Pages to the Public.
It may be proper to state whence the Poem, of which The Excursion is a part, derives its Title of The Recluse.—Several years ago, when the Author retired to his native Mountains, with the hope of being enabled to construct a literary Work that might live, it was a reasonable thing that he should take a review of his own Mind, and examine how far Nature and Education had qualified him for such employment. As subsidiary to this preparation, he undertook to record, in Verse, the origin and progress of his own powers, as far as he was acquainted with them. That Work, addressed to a dear Friend, most distinguished for his knowledge and genius, and to whom the Author's Intellect is deeply indebted, has been long finished; and the result of the investigation which gave rise to it was a determination to compose a philosophical Poem, containing views of Man, Nature, and Society; and to be entitled, The Recluse; as having for its principal subject the sensations and opinions of a Poet living in retirement.—The preparatory Poem is biographical, and conducts the history of the Author's mind to the point when he was emboldened to hope that his faculties were sufficiently matured for entering upon the arduous labour which he had proposed to himself; and the two Works have the same kind of relation to each other, if he may so express himself, as the Anti-chapel has to the body of a gothic Church. Continuing this allusion, he may be permitted to add, that his minor Pieces, which have been long before the Public, when they shall be properly arranged, will be found by the attentive Reader to have such connection with the main Work as may give them claim to be likened to the little Cells, Oratories, and sepulchral Recesses, ordinarily included in those Edifices.
The Author would not have deemed himself justified in saying, upon this occasion, so much of performances either unfinished, or unpublished, if he had not thought that the labour bestowed by him upon what he has heretofore and now laid before the Public, entitled him to candid attention for such a statement as he thinks necessary to throw light upon his endeavours to please, and he would hope, to benefit his countrymen.—Nothing further need be added, than that the first and third parts of the Recluse will consist chiefly of meditations in the Author's own Person; and that in the intermediate part (The Excursion) the intervention of Characters speaking is employed, and something of a dramatic form adopted.
It is not the Author's intention formally to announce a system: it was more animating to him to proceed in a different course; and if he shall succeed in conveying to the mind clear thoughts, lively images, and strong feelings, the Reader will have no difficulty in extracting the system for himself. And in the mean time the following passage, taken from the conclusion of the first Book of the Recluse, may be acceptable as a kind of Prospectus of the design and scope of the whole Poem.
"On Man, on Nature, and on Human Life
Musing in Solitude, I oft perceive
Fair trains of imagery before me rise,
Accompanied by feelings of delight
Pure, or with no unpleasing sadness mixed;
And I am conscious of affecting thoughts
And dear remembrances, whose presence soothes
Or elevates the Mind, intent to weigh
The good and evil of our mortal state.
—To these emotions, whencesoe'er they come,
Whether from breath of outward circumstance,
Or from the Soul—an impulse to herself,
I would give utterance in numerous Verse.
—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;
Of the individual Mind that keeps her own
Inviolate retirement, subject there
To Conscience only, and the law supreme
Of that Intelligence which governs all;
I sing:—"fit audience let me find though few!"
So prayed, more gaining than he asked, the Bard,
Holiest of Men.—Urania, I shall need
Thy guidance, or a greater Muse, if such
Descend to earth or dwell in highest heaven!
For I must tread on shadowy ground, must sink
Deep—and, aloft ascending, breathe in worlds
To which the heaven of heavens is but a veil.
All strength—all terror, single or in bands,
That ever was put forth in personal form;
Jehovah—with his thunder, and the choir
Of shouting Angels, and the empyreal thrones,
I pass them, unalarmed. Not Chaos, not
The darkest pit of lowest Erebus,
Nor aught of blinder vacancy, scooped out
By help of dreams, can breed such fear and awe
As fall upon us often when we look
Into our Minds, into the Mind of Man,
My haunt, and the main region of my Song,
—Beauty—a living Presence of the earth,
Surpassing the most fair ideal Forms
Which craft of delicate Spirits hath composed
From earth's materials—waits upon my steps;
Pitches her tents before me as I move,
An hourly neighbour. Paradise, and groves
Elysian, Fortunate Fields—like those of old
Sought in the Atlantic Main, why should they be
A history only of departed things,
Or a mere fiction of what never was?
For the discerning intellect of Man,
When wedded to this goodly universe
In love and holy passion, shall find these
A simple produce of the common day.
—I, long before the blissful hour arrives,
Would chant, in lonely peace, the spousal verse
Of this great consummation:—and, by words
Which speak of nothing more than what we are,
Would I arouse the sensual from their sleep
Of Death, and win the vacant and the vain
To noble raptures; while my voice proclaims
How exquisitely the individual Mind
(And the progressive powers perhaps no less
Of the whole species) to the external World
Is fitted:—and how exquisitely, too,
Theme this but little heard of among Men,
The external World is fitted to the Mind;
And the creation (by no lower name
Can it be called) which they with blended might
Accomplish:—this is our high argument.
—Such grateful haunts foregoing, if I oft
Must turn elsewhere—to travel near the tribes
And fellowships of men, and see ill sights
Of madding passions mutually inflamed;
Must hear Humanity in fields and groves
Pipe solitary anguish; or must hang
Brooding above the fierce confederate storm
Of sorrow, barricadoed evermore
Within the walls of Cities; may these sounds
Have their authentic comment,—that, even these
Hearing, I be not downcast or forlorn!
—Come thou prophetic Spirit! that inspir'st
The human Soul of universal earth,
Dreaming on things to come; and dost possess
A metropolitan temple in the hearts
Of mighty Poets; upon me bestow
A gift of genuine insight; that my Song
With star-like virtue in its place may shine,
Shedding benignant influence,—and secure,
Itself, from all malevolent effect
Of those mutations that extend their sway
Throughout the nether sphere!—And if with this
I mix more lowly matter; with the thing
Contemplated, describe the Mind and Man
Contemplating; and who, and what he was,
The transitory Being that beheld
This Vision,—when and where, and how he lived;—
Be not this labour useless. If such theme
May sort with highest objects, then, dread Power,
Whose gracious favour is the primal source
Of all illumination, may my Life
Express the image of a better time,
More wise desires, and simpler manners;—nurse
My Heart in genuine freedom:—all pure thoughts
Be with me;—so shall thy unfailing love
Guide, and support, and cheer me to the end!"
SUMMARY OF CONTENTS.
The Author describes his travels with the Wanderer, whose character is further illustrated—Morning scene, and view of a Village Wake—Wanderer's account of a Friend whom he purposes to visit—View, from an eminence, of the Valley which his Friend had chosen for his retreat—feelings of the Author at the sight of it—Sound of singing from below—a funeral procession—Descent into the Valley—Observations drawn from the Wanderer at sight of a Book accidentally discovered in a recess in the Valley—Meeting with the Wanderer's friend, the Solitary—Wanderer's description of the mode of burial in this mountainous district—Solitary contrasts with this, that of the Individual carried a few minutes before from the Cottage—Brief conversation—The Cottage entered—description of the Solitary's apartment—repast there—View from the Window of two mountain summits—and the Solitary's description of the Companionship they afford him—account of the departed Inmate of the Cottage— description of a grand spectacle upon the mountains, with its effect upon the Solitary's mind—Quit the House.
State of feeling produced by the foregoing Narrative—A belief in a superintending Providence the only adequate support under affliction—Wanderer's ejaculation to the supreme Being—Account of his own devotional feelings in youth involved in it—Implores that he may retain in age the power to find repose among enduring and eternal things—What these latter are—Acknowledges the difficulty of a lively faith—Hence immoderate sorrow—but doubt or despondence not therefore to be inferred—And proceeds to administer consolation to the Solitary—Exhortations—How these are received—Wanderer resumes—and applies his discourse to that other cause of dejection in the Solitary's mind—the disappointment of his expectations from the French Revolution—States the rational grounds of hope—and insists on the necessity of patience and fortitude with respect to the course of the great revolutions of the world—Knowledge the source of tranquillity—Rural life and Solitude particularly favourable to a knowledge of the inferior Creatures—Study of their habits and ways recommended for its influence on the affections and the imagination—Exhortation to bodily exertion and an active Communion with Nature—Morbid Solitude a pitiable thing—If the elevated imagination cannot be exerted—try the humbler fancy—Superstition better than apathy—Apathy and destitution unknown in the infancy of society—The various modes of Religion prevented it—this illustrated in the Jewish, Persian, Babylonian, Chaldean and Grecian modes of belief—Solitary interposes—Wanderer, in answer, points out the influence of religious and imaginative feeling on the mind in the humble ranks of society, in rural life especially—This illustrated from present and past times—Observation that these principles tend to recal exploded superstitions and popery—Wanderer rebuts this charge, and contrasts the dignities of the Imagination with the presumptive littleness of certain modern Philosophers, whom the Solitary appears to esteem—Recommends to him other lights and guides—Asserts the power of the Soul to regenerate herself—Solitary agitated, and asks how—Reply—Personal appeal—Happy for us that the imagination and affections in our own despite mitigate the evils of that state of intellectual Slavery which the calculating understanding is so apt to produce—Exhortation to activity of Body renewed—How Nature is to be communed with—Wanderer concludes with a prospect of a legitimate union of the imagination, the affections, the understanding, and the reason—Effect of the Wanderer's discourse—Evening—Return to the Cottage.
Farewell to the Valley—Reflections—Sight of a large and populous Vale—Solitary consents to go forward—Vale described—The Pastor's Dwelling, and some account of him—The Church-yard—Church and Monuments—The Solitary musing, and where—Roused—In the Church-yard the Solitary communicates the thoughts which had recently passed through his mind—Lofty tone of the Wanderer's discourse of yesterday adverted to—Rite of Baptism, and the professions accompanying it, contrasted with the real state of human life—Inconsistency of the best men—Acknowledgment that practice falls far below the injunctions of duty as existing in the mind—General complaint of a falling-off in the value of life after the time of youth—Outward appearances of content and happiness in degree illusive—Pastor approaches—Appeal made to him—His answer—Wanderer in sympathy with him—Suggestion that the least ambitious Inquirers may be most free from error—The Pastor is desired to give some Portraits of the living or dead from his own observation of life among these Mountains—and for what purpose—Pastor consents—Mountain cottage—Excellent qualities of its Inhabitants—Solitary expresses his pleasure; but denies the praise of virtue to worth of this kind—Feelings of the Priest before he enters upon his account of Persons interred in the Church-yard—Graves of unbaptized Infants—What sensations they excite—Funereal and sepulchral Observances—Whence—Ecclesiastical Establishments—Whence derived—Profession of Belief in the doctrine of Imraortality.
THE CHURCH-YARD AMONG THE MOUNTAINS.
THE CHURCH-YARD AMONG THE MOUNTAINS,
Pastor's apprehensions that he might have detained his Auditors too long—Invitation to his House—Solitary disinclined to comply—rallies the Wanderer; and somewhat playfully draws a comparison between his itinerant profession and that of the Knight-errant—which leads to Wanderer's giving an account of changes in the Country from the manufacturing spirit—Favourable effects—The other side of the picture, and chiefly as it has affected the humbler classes—Wanderer asserts the hollowness of all national grandeur if unsupported by moral worth—gives Instances—Physical science unable to support itself—Lamentations over an excess of manufacturing industry among the humbler Classes of Society—Picture of a Child employed in a Cotton-mill—Ignorance and degradation of Children among the agricultural Population reviewed—Conversation broken off by a renewed Invitation from the Pastor—Path leading to his House—Its appearance described—His Daughter—His Wife—His Son (a Boy) enters with his Companion—Their happy appearance—The Wanderer how affected by the sight of them.
DISCOURSE OF THE WANDERER, &c.