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THE POETICAL WORKS
OF
WILLIAM WORDSWORTH
VOL. VII

William Wordsworth
after B. R. Haydon

THE POETICAL WORKS
OF
WILLIAM WORDSWORTH

EDITED BY
WILLIAM KNIGHT

VOL. VII

Dove Cottage Grasmere

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

All rights reserved

CONTENTS

WORDSWORTH'S POETICAL WORKS
1821-2

The only poems belonging to the years 1821-2 were the "Ecclesiastical Sonnets," originally called "Ecclesiastical Sketches." These were written at intervals, from 1821 onwards, but the great majority belong to 1821. They were first published in 1822, in three parts; 102 Sonnets in all. Ten were added in the edition of 1827, several others in the years 1835 and 1836, and fourteen in 1845,—the final edition of 1850 containing 132.

After Wordsworth's return from the Continent in 1820, he visited the Beaumonts at Coleorton, and as Sir George was then about to build a new Church on his property, conversation turned frequently to ecclesiastical topics, and gave rise to the idea of embodying the History of the Church of England in a series of "Ecclesiastical Sketches" in verse. The Sonnets Nos. XXXIX., XL., and XLI., in the third series, entitled, Church to be erected, and New Churchyard, are probably those to which Wordsworth refers as written first, in memory of his morning walk with Sir George Beaumont to fix the site of the Church: but it was the discussions which were being carried on in the British Parliament and elsewhere, in 1821, on the subject of Catholic Disabilities, that led him to enlarge his idea, and project a series of Sonnets dealing with the whole course of the Ecclesiastical History of his country. His brother Christopher—while Dean and Rector of Bocking, and domestic chaplain to the Archbishop of Canterbury—had published, in 1809, six volumes of Ecclesiastical Biography; or, the Lives of Eminent Men connected with the History of Religion in England. Southey's Book of the Church,—to which Wordsworth refers in the Fenwick note prefixed to his Sonnets—was not published till 1823; and Wordsworth says, in a note to the edition of 1822, that his own work was far advanced before he was aware that Southey had taken up the subject. As several of the Sonnets, however, are well illustrated by passages in Southey's book, I have given a number of extracts from the latter work in the editorial notes.

Southey, writing to C. H. Townshend, on 6th May 1821, says: "Wordsworth was with me lately. His thoughts and mine have for some time unconsciously been travelling in the same direction; for while I have been sketching a brief history of the English Church, and the systems which it has subdued or struggled with, he has been pursuing precisely the same subject in a series of sonnets, to which my volume will serve for a commentary, as completely as if it had been written with that intent." (See Life and Correspondence of R. Southey, vol. v. p. 65.)

Wordsworth's own notes appended to the Sonnets, and others which are added, will show his indebtedness to such writers as Bede, Strype, Foxe, Walton, Whitaker, and Sharon Turner. The subjects of the sonnets on the "Aspects of Christianity in America" were suggested to him by Bishop Doane and Professor Henry Reed; and others in the series, dealing with offices of the English Liturgy, were also suggested by Mr. Reed.—Ed.

ECCLESIASTICAL SONNETS[1]
IN SERIES

Composed 1821.—Published 1822

[My purpose in writing this Series was, as much as possible, to confine my view to the introduction, progress, and operation of the Church in England, both previous and subsequent to the Reformation. The Sonnets were written long before ecclesiastical history and points of doctrine had excited the interest with which they have been recently enquired into and discussed. The former particular is mentioned as an excuse for my having fallen into error in respect to an incident which had been selected as setting forth the height to which the power of the Popedom over temporal sovereignty had attained, and the arrogance with which it was displayed. I allude to the last Sonnet but one in the first series, where Pope Alexander the Third at Venice is described as setting his foot on the neck of the Emperor Barbarossa. Though this is related as a fact in history, I am told it is a mere legend of no authority. Substitute for it an undeniable truth not less fitted for my purpose, namely the penance inflicted by Gregory the Seventh upon the Emperor Henry the Fourth.

Before I conclude my notice of these Sonnets, let me observe that the opinion I pronounced in favour of Laud (long before the Oxford Tract Movement) and which had brought censure upon me from several quarters, is not in the least changed. Omitting here to examine into his conduct in respect to the persecuting spirit with which he has been charged, I am persuaded that most of his aims to restore ritual practices which had been abandoned were good and wise, whatever errors he might commit in the manner he sometimes attempted to enforce them. I further believe that, had not he, and others who shared his opinions and felt as he did, stood up in opposition to the reformers of that period, it is questionable whether the Church would ever have recovered its lost ground and become the blessing it now is, and will, I trust, become in a still greater degree, both to those of its communion and to those who unfortunately are separated from it.—I. F.]

FOOTNOTES:

[1] During the month of December, 1820, I accompanied a much-beloved and honoured Friend[2] in a walk through different parts of his estate, with a view to fix upon the site of a new Church which he intended to erect. It was one of the most beautiful mornings of a mild season,—our feelings were in harmony with the cherishing[3] influences of the scene; and such being our purpose, we were naturally led to look back upon past events with wonder and gratitude, and on the future with hope. Not long afterwards, some of the Sonnets which will be found towards the close of this series were produced as a private memorial of that morning's occupation.

The Catholic Question, which was agitated in Parliament about that time, kept my thoughts in the same course; and it struck me that certain points in the Ecclesiastical History of our Country might advantageously be presented to view in verse. Accordingly, I took up the subject, and what I now offer to the reader was the result.

When this work was far advanced, I was agreeably surprised to find that my friend, Mr. Southey, had been engaged with similar views in writing a concise History of the Church in England. If our Productions, thus unintentionally coinciding, shall be found to illustrate each other, it will prove a high gratification to me, which I am sure my friend will participate.

W. Wordsworth.

Rydal Mount, January 24, 1822.

For the convenience of passing from one point of the subject to another without shocks of abruptness, this work has taken the shape of a series of Sonnets: but the Reader, it is to be hoped, will find that the pictures are often so closely connected as to have jointly the effect of passages of a poem in a form of stanza to which there is no objection but one that bears upon the Poet only—its difficulty.—W. W. 1822.

[2] Sir George Beaumont.—Ed.

[3] This occurs in all the editions. It maybe a misprint for "cheering."—Ed.

PART I
FROM THE INTRODUCTION OF CHRISTIANITY INTO BRITAIN, TO THE CONSUMMATION OF THE PAPAL DOMINION

A verse may catch a wandering Soul, that flies
Profounder Tracts, and by a blest surprise
Convert delight into a Sacrifice.[4]

FOOTNOTES:

[4] Compare, in George Herbert's "The Temple," The Church Porch, i. 1—

A verse may find him, who a Sermon flies,
And turn delight into a Sacrifice.—Ed.

I
INTRODUCTION

I, who accompanied with faithful pace[5]
Cerulean Duddon from its[6] cloud-fed spring,[7]
And loved with spirit ruled by his to sing
Of mountain-quiet and boon nature's grace;[8]
I, who essayed the nobler Stream to trace 5
Of Liberty,[9] and smote the plausive string
Till the checked torrent, proudly triumphing,
Won for herself a lasting resting-place;[10]
Now seek upon the heights of Time the source
Of a Holy River,[11]on whose banks are found 10
Sweet pastoral flowers, and laurels that have crowned
Full oft the unworthy brow of lawless force;
And,[12] for delight of him who tracks its course,[13]
Immortal amaranth and palms abound.

FOOTNOTES:

[5] 1827.

I, who descended with glad step to chase 1822.

[6] 1850.

... his ... 1822.

The text of 1857 (edited by Mr. Carter) returned to that of 1822.

[7] See "The River Duddon, a Series of Sonnets" (vol. vi. p. 225).—Ed.

[8] 1827.

And of my wild Companion dared to sing,
In verse that moved with strictly-measured pace; 1822.

[9] See the series of "Poems dedicated to National Independence and Liberty."—Ed.

[10] 1827.

... Torrent, fiercely combating,
In victory found her natural resting-place; 1822.

[11] Compare the last sonnet of this Series (Part III. XLVII., p. [108]).—Ed.

[12] 1837.

Where, ... 1822.

[13] It may not be unworthy of note that in the first edition of this sonnet Wordsworth made the stream of the Duddon masculine, that of Liberty feminine, and that of the Church neuter.—Ed.

II
CONJECTURES

If there be prophets on whose spirits rest
Past things, revealed like future, they can tell
What Powers, presiding o'er the sacred well
Of Christian Faith, this savage Island blessed
With its first bounty. Wandering through the west,
Did holy Paul[14] a while in Britain dwell, 6
And call the Fountain forth by miracle,
And with dread signs the nascent Stream invest?
Or He, whose bonds dropped off, whose prison doors
Flew open, by an Angel's voice unbarred?[15] 10
Or some of humbler name, to these wild shores
Storm-driven; who, having seen the cup of woe
Pass from their Master, sojourned here to guard
The precious Current they had taught to flow?

FOOTNOTES:

[14] Stillingfleet adduces many arguments in support of this opinion, but they are unconvincing. The latter part of this Sonnet refers to a favourite notion of Roman Catholic writers, that Joseph of Arimathea and his companions brought Christianity into Britain, and built a rude church at Glastonbury; alluded to hereafter, in a passage upon the dissolution of monasteries.—W. W. 1822.

[15] St. Peter.—Ed.

III
TREPIDATION OF THE DRUIDS

Screams round the Arch-druid's brow the seamew[16]—white
As Menai's foam; and toward the mystic ring
Where Augurs stand, the Future questioning,
Slowly the cormorant aims her heavy flight,
Portending ruin to each baleful rite, 5
That, in the lapse, of ages,[17] hath crept o'er
Diluvian truths, and patriarchal lore.
Haughty the Bard: can these meek doctrines blight
His transports? wither his heroic strains?
But all shall be fulfilled;—the Julian spear 10
A way first opened;[18] and, with Roman chains,
The tidings come of Jesus crucified;
They come—they spread—the weak, the suffering, hear;
Receive the faith, and in the hope abide.

FOOTNOTES:

[16] This water-fowl was, among the Druids, an emblem of those traditions connected with the deluge that made an important part of their mysteries. The Cormorant was a bird of bad omen.—W. W. 1822.

[17] 1827.

... seasons ... 1822.

[18] The reference is to the conquest of Britain by Julius Cæsar.—Ed.

IV
DRUIDICAL EXCOMMUNICATION

Mercy and Love have met thee on thy road,
Thou wretched Outcast, from the gift of fire
And food cut off by sacerdotal ire,
From every sympathy that Man bestowed!
Yet shall it claim our reverence, that to God, 5
Ancient of days! that to the eternal Sire,
These jealous Ministers of law aspire,
As to the one sole fount whence wisdom flowed,
Justice, and order. Tremblingly escaped,
As if with prescience of the coming storm, 10
That intimation when the stars were shaped;
And still, 'mid yon thick woods, the primal truth
Glimmers through many a superstitious form[19]
That fills the Soul with unavailing ruth.

FOOTNOTES:

[19] 1827.

And yon thick woods maintain the primal truth,
Debased by many a superstitious form, 1822.

V
UNCERTAINTY

Darkness surrounds us: seeking, we are lost
On Snowdon's wilds, amid Brigantian coves,[20]
Or where the solitary shepherd roves
Along the plain of Sarum, by the ghost
Of Time and shadows of Tradition, crost;[21] 5

And where the boatman of the Western Isles
Slackens his course—to mark those holy piles
Which yet survive on bleak Iona's coast.[22]
Nor these, nor monuments of eldest name,[23]
Nor Taliesin's unforgotten lays,[24] 10
Nor characters of Greek or Roman fame,
To an unquestionable Source have led;
Enough—if eyes, that sought the fountain-head
In vain, upon the growing Rill may gaze.

FOOTNOTES:

[20] The reference is to Yorkshire. The Brigantes inhabited England from sea to sea, from Cumberland to Durham, but more especially Yorkshire. See Tacitus, Annals, book xii. 32; Ptolemy, Geographia, 27, 1; Camden, Britannia, 556-648.—Ed.

[21] 1827.

Of silently departed ages crossed; 1822.

[22] Compare the four sonnets on Iona, in the "Poems composed or suggested during a Tour in the Summer of 1833."—Ed.

[23] 1841.

... fame, 1822.

[24] See note [40], p. [13].—Ed.

VI
PERSECUTION

Lament! for Diocletian's fiery sword
Works busy as the lightning; but instinct
With malice ne'er to deadliest weapon linked,
Which God's ethereal store-houses afford:
Against the Followers of the incarnate Lord 5
It rages;—some are smitten in the field—
Some pierced to the heart through the ineffectual shield[25]
Of sacred home;—with pomp are others gored
And dreadful respite. Thus was Alban tried,[26]

England's first Martyr, whom no threats could shake;
Self-offered victim, for his friend he died, 11
And for the faith; nor shall his name forsake
That Hill, whose flowery platform seems to rise
By Nature decked for holiest sacrifice.[27]

FOOTNOTES:

[25] 1840.

Some pierced beneath the unavailing shield 1822.
... ineffectual 1827.

[26] "The first man who laid down his life in Britain for the Christian faith was Saint Alban.... During the tenth, and most rigorous of the persecutions, a Christian priest, flying from his persecutors, came to the City of Verulamium, and took shelter in Alban's house: he, not being of the faith himself, concealed him for pure compassion; but when he observed the devotion of his guest, how fervent it was, and how firm, his heart was touched.... When the persecutors came to search the house, Alban, putting on the hair-cassock of his teacher, delivered himself into their hands, as if he had been the fugitive, and was carried before the heathen governor.... Because he refused to betray his guest or offer sacrifices to the Roman gods, he was scourged, and then led to execution upon the spot where the abbey now stands, which in after times was erected to his memory, and still bears his name. That spot was then a beautiful meadow upon a little rising ground, 'seeming,' says the venerable Bede, 'a fit theatre for the martyr's triumph.'" (Southey's Book of the Church, vol. i.—pp. 13-14.)—Ed.

[27] This hill at St. Albans must have been an object of great interest to the imagination of the venerable Bede, who thus describes it, with a delicate feeling, delightful to meet with in that rude age, traces of which are frequent in his works:—"Variis herbarum floribus depictus imo usquequaque vestitus, in quo nihil repente arduum, nihil præceps, nihil abruptum, quem lateribus longe lateque deductum in modum æquoris natura complanat, dignum videlicet eum pro insita sibi specie venustatis jam olim reddens, qui beati martyris cruore dicaretur."—W. W. 1822.

VII
RECOVERY

As, when a storm hath ceased, the birds regain
Their cheerfulness, and busily retrim
Their nests, or chant a gratulating hymn
To the blue ether and bespangled plain;
Even so, in many a re-constructed fane, 5
Have the survivors of this Storm renewed
Their holy rites with vocal gratitude:
And solemn ceremonials they ordain
To celebrate their great deliverance;
Most feelingly instructed 'mid their fear— 10
That persecution, blind with rage extreme,
May not the less, through Heaven's mild countenance,
Even in her own despite, both feed and cheer;
For all things are less dreadful than they seem.

VIII
TEMPTATIONS FROM ROMAN REFINEMENTS

Watch, and be firm! for, soul-subduing vice,
Heart-killing luxury, on your steps await.
Fair houses, baths, and banquets delicate,
And temples flashing, bright as polar ice,
Their radiance through the woods—may yet suffice 5
To sap your hardy virtue, and abate
Your love of Him upon whose forehead sate
The crown of thorns; whose life-blood flowed, the price
Of your redemption. Shun the insidious arts
That Rome provides, less dreading from her frown 10
Than from her wily praise, her peaceful gown,
Language, and letters;—these, though fondly viewed
As humanising graces, are but parts
And instruments of deadliest servitude!

IX
DISSENSIONS

That heresies should strike (if truth be scanned
Presumptuously) their roots both wide and deep,
Is natural as dreams to feverish sleep.
Lo! Discord at the altar dares to stand[28]
Uplifting toward[29] high Heaven her fiery brand, 5
A cherished Priestess of the new-baptized!
But chastisement shall follow peace despised.
The Pictish cloud darkens the enervate land
By Rome abandoned; vain are suppliant cries,
And prayers that would undo her forced farewell; 10
For she returns not.—Awed by her own knell,
She casts the Britons upon strange Allies,
Soon to become more dreaded enemies
Than heartless misery called them to repel.

FOOTNOTES:

[28] Arianism had spread into Britain, and British Bishops were summoned to councils held concerning it, at Sardica, A.D. 347, and at Ariminum, A.D. 360. See Fuller's Church History, p. 25; and Churton's Early English Church, p. 9.—Ed.

[29] 1827.

Lifting towards ... 1822.

X
STRUGGLE OF THE BRITONS AGAINST THE BARBARIANS

Rise!—they have risen: of brave Aneurin ask[30]
How they have scourged old foes, perfidious friends:
The Spirit of Caractacus descends
Upon the Patriots, animates their task;[31]
Amazement runs before the towering casque 5
Of Arthur, bearing through the stormy field
The Virgin sculptured on his Christian shield:—
Stretched in the sunny light of victory bask
The Host that followed Urien[32] as he strode
O'er heaps of slain;—from Cambrian wood and moss 10
Druids descend, auxiliars of the Cross;
Bards, nursed on blue Plinlimmon's still abode,[33]
Rush on the fight, to harps preferring swords,
And everlasting deeds to burning words!

FOOTNOTES:

[30] Aneurin was the bard who—in the poem named the Gododin—celebrated the struggle between the Cymri and the Teutons in the middle of the sixth century, which ended in the great battle of Catterick, or Cattreath, in Yorkshire. Aneurin was himself chieftain as well as bard.—Ed.

[31] 1837.

The spirit of Caractacus defends
The Patriots, animates their glorious task;— 1822.

[32] Urien was chief of the Cymri, and led them in the great conflict of the sixth century against the Angles.—Ed.

[33] Such as Aneurin, Taliesin, Llywarch Hen, and Merlin.—Ed.

XI
SAXON CONQUEST

Nor wants the cause the panic-striking aid
Of hallelujahs[34] tost from hill to hill—
For instant victory. But Heaven's high will
Permits a second and a darker shade
Of Pagan night. Afflicted and dismayed, 5
The Relics of the sword flee to the mountains:
O wretched Land! whose tears have flowed like fountains;
Whose arts and honours in the dust are laid
By men yet scarcely conscious of a care
For other monuments than those of Earth;[35] 10
Who, as the fields[36] and woods have given them birth,
Will[37] build their savage fortunes only there;
Content, if foss, and barrow, and the girth
Of long-drawn rampart, witness what they were.[38]

FOOTNOTES:

[34] Alluding to the victory gained under Germanus. See Bede.—W. W. 1822.

The Saxons and Picts threatening the Britons, the latter asked the assistance of Germanus. The following is Bede's account:—"Germanus bearing in his hands the standard, instructed his men all in a loud voice to repeat his words, and the enemy advancing securely, as thinking to take them by surprise, the priests three times cried Hallelujah. A universal shout of the same word followed, and the hills resounding the echo on all sides, the enemy was struck with dread.... They fled in disorder, casting away their arms." (Bede, Ecclesiastica Historia gentis Anglorum, book i. chap. xx.)—Ed.

[35] The last six lines of this Sonnet are chiefly from the prose of Daniel; and here I will state (though to the Readers whom this Poem will chiefly interest it is unnecessary) that my obligations to other prose writers are frequent,—obligations which, even if I had not a pleasure in courting, it would have been presumptuous to shun, in treating an historical subject. I must, however, particularise Fuller, to whom I am indebted in the Sonnet upon Wicliffe and in other instances. And upon the acquittal of the Seven Bishops I have done little more than versify a lively description of that event in the MS. Memoirs of the first Lord Lonsdale.—W. W. 1822.

[36] 1827.

Intent, as fields ... 1822.

[37] 1827.

To ... 1822.

[38] 1827.

Witness the foss, the barrow, and the girth
Of many a long-drawn rampart, green and bare! 1822.

XII
MONASTERY OF OLD BANGOR[39]

The oppression of the tumult—wrath and scorn—
The tribulation—and the gleaming blades—
Such is the impetuous spirit that pervades
The song of Taliesin;[40]—Ours shall mourn
The unarmed Host who by their prayers would turn 5
The sword from Bangor's walls, and guard the store
Of Aboriginal and Roman lore,
And Christian monuments, that now must burn
To senseless ashes. Mark! how all things swerve
From their known course, or vanish like a dream;[41] 10
Another language spreads from coast to coast;
Only perchance some melancholy Stream[42]
And some indignant Hills old names preserve,[43]
When laws, and creeds, and people all are lost!

FOOTNOTES:

[39] "Ethelforth reached the convent of Bangor, he perceived the Monks, twelve hundred in number, offering prayers for the success of their countrymen: 'If they are praying against us,' he exclaimed, 'they are fighting against us'; and he ordered them to be first attacked: they were destroyed; and, appalled by their fate, the courage of Brocmail wavered, and he fled from the field in dismay. Thus abandoned by their leader, his army soon gave way, and Ethelforth obtained a decisive conquest. Ancient Bangor itself soon fell into his hands, and was demolished; the noble monastery was levelled to the ground; its library, which is mentioned as a large one, the collection of ages, the repository of the most precious monuments of the ancient Britons, was consumed; half ruined walls, gates, and rubbish were all that remained of the magnificent edifice." (See Turner's valuable history of the Anglo-Saxons.)

The account Bede gives of this remarkable event, suggests a most striking warning against National and Religious prejudices.—W. W. 1822. Appendix note.

[40] Taliesin was present at the battle which preceded this desolation.—W. W. 1822.

Taliesin was chief bard and retainer in the Hall of Urien, the great North England Cymric chief. He sang of Urien's and his son Owain's victories, in the middle of the sixth century. See Pitseus, Relationes Historicae de rebus Anglicis, 1619, vol. i. p. 95, De Thelesino. See also Sharon Turner's History of the Anglo-Saxons (vol. i. book iii. chap, iv.).—Ed.

[41] 1827.

... or pass away like steam; 1822.

[42] e.g. in the Lake District, the Greta, Derwent, etc.—Ed.

[43] e.g. in the Lake District, Stone Arthur, Blencathara, and Catbells.—Ed.

XIII
CASUAL INCITEMENT

A bright-haired company of youthful slaves,
Beautiful strangers, stand within the pale
Of a sad market, ranged for public sale,
Where Tiber's stream the immortal[44] City laves:
Angli by name; and not an Angel waves 5
His wing who could seem lovelier to man's eye[45]
Than they appear to holy Gregory;
Who, having learnt that name, salvation craves
For Them, and for their Land. The earnest Sire,
His questions urging, feels, in slender ties 10
Of chiming sound, commanding sympathies;
De-irians—he would save them from God's Ire;
Subjects of Saxon Ælla—they shall sing
Glad Halle-lujahs to the eternal King![46]

FOOTNOTES:

[44] 1827.

... glorious ... 1822.

[45] 1837.

His wing who seemeth lovelier in Heaven's eye 1822.

[46] The story is told of Gregory who was afterwards Pope, and is known as Gregory the Great, that "he was one day led into the market-place at Rome to look at a large importation from, abroad. Among other things there were some boys exposed for sale like cattle. He was struck by the appearance of the boys, their fine clear skins, their flaxen or golden hair, and their ingenuous countenances; so that he asked from what country they came; and when he was told from the island of Britain, ... and were Angles, he played upon the word and said, 'Well may they be so called, for they are like Angels.' ... Then demanding from what province they were brought, the answer was 'from Deira'; and in the same humour he observed that rightly might this also be said, for de Dei ira, from the wrath of God were they to be delivered. And when he was told that their King was Ælla, he replied that Hallelujahs ought to be sung in his dominions. This trifling sprung from serious thought. From that day the conversion of the Anglo-Saxons became a favourite object with Gregory." (Southey's Book of the Church, vol. i. pp. 22, 23.)—Ed.

XIV
GLAD TIDINGS

For ever hallowed be this morning fair,
Blest be the unconscious shore on which ye tread,
And blest the silver Cross, which ye, instead
Of martial banner, in procession bear;
The Cross preceding Him who floats in air, 5
The pictured Saviour!—By Augustin led,
They come—and onward travel without dread,
Chanting in barbarous ears a tuneful prayer—
Sung for themselves, and those whom they would free!
Rich conquest waits them:—the tempestuous sea 10
Of Ignorance, that ran so rough and high
And heeded not the voice of clashing swords,
These good men humble by a few bare words,
And calm with fear of God's divinity.[47]

FOOTNOTES:

[47] Augustin was prior of St. Gregory's Monastery, dedicated to St. Andrew in Rome, and was sent by Gregory in the year 597 with several other monks into Britain. Ethelbert was then king of Kent, and, as they landed on the Isle of Thanet, he ordered them to stay there. According to Bede, "Some days after, the king came into the island and ordered Augustin and his companions to be brought into his presence.... They came ... bearing a silver cross for their banner, and an image of our Lord and Saviour painted on a board; and singing the litany they offered up their prayers to the Lord for the eternal salvation both of themselves and of those to whom they were come." (Ecclesiastica Historia gentis Anglorum, book i. chap, xxv.)—Ed.

XV
PAULINUS

But, to remote Northumbria's royal Hall,
Where thoughtful Edwin, tutored in the school
Of sorrow, still maintains a heathen rule,
Who comes with functions apostolical?
Mark him,[48] of shoulders curved, and stature tall, 5
Black hair, and vivid eye, and meagre cheek,
His prominent feature like an eagle's beak;
A Man whose aspect doth at once appal
And strike with reverence. The Monarch leans
Toward the pure truths[49] this Delegate propounds, 10
Repeatedly his own deep mind he sounds
With careful hesitation,—then convenes
A synod of his Councillors:—give ear,
And what a pensive Sage doth utter, hear![50]

FOOTNOTES:

[48] The person of Paulinus is thus described by Bede, from the memory of an eye-witness:—"Longæ staturæ, paululum incurvus, nigro capillo, facie macilenta, naso adunco, pertenui, venerabilis simul et terribilis aspectu."—W. W. 1822.

[49] 1832.

Towards the Truths.... 1822.

[50] Paulinus won over Edwin, king of the Northumbrians, to the Christian faith, and baptized him "with his people," A.D. 627. (See The Anglo-Saxon Chronicle.)—Ed.

XVI
PERSUASION

"Man's life is like a Sparrow,[51] mighty King!
"That—while at banquet with your Chiefs you sit
"Housed near a blazing fire—is seen to flit
"Safe from the wintry tempest. Fluttering,[52]
"Here did it enter; there, on hasty wing, 5
"Flies out, and passes on from cold to cold;
"But whence it came we know not, nor behold
"Whither it goes. Even such, that transient Thing,
"The human Soul; not utterly unknown
"While in the Body lodged, her warm abode; 10
"But from what world She came, what woe or weal
"On her departure waits, no tongue hath shown;
"This mystery if the Stranger can reveal,
"His be a welcome cordially bestowed!"

FOOTNOTES:

[51] See the original of this speech in Bede.—The Conversion of Edwin, as related by him, is highly interesting—and the breaking up of this Council accompanied with an event so striking and characteristic, that I am tempted to give it at length in a translation. "Who, exclaimed the King, when the Council was ended, shall first desecrate the altars and the temples? I, answered the Chief Priest: for who more fit than myself, through the wisdom which the true God hath given me, to destroy, for the good example of others, what in foolishness I worshipped? Immediately, casting away vain superstition, he besought the King to grant him what the laws did not allow to a priest, arms and a courser (equum emissarium); which mounting, and furnished with a sword and lance, he proceeded to destroy the Idols. The crowd, seeing this, thought him mad—he however, halted not, but, approaching, he profaned the temple, casting it against the lance which he had held in his hand, and, exulting in acknowledgement of the worship of the true God, he ordered his companions to pull down the temple, with all its enclosures. The place is shown where those idols formerly stood, not far from York, at the source of the river Derwent, and is at this day called Gormund Gaham [W. W. 1822], ubi pontifex ille, inspirante Deo vero, polluit ac destruxit eas, quas ipse sacraverat aras." The last expression is a pleasing proof that the venerable monk of Wearmouth was familiar with the poetry of Virgil.—W. W. 1832.

The following is Bede's account of the speech of "another of the king's chief men":—"The present life of man, O king, seems to me in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit, at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad. The sparrow, I say—flying in at one door, and immediately out at another—whilst he is within, is safe from the misty storm; but, after a short space of fair weather, he immediately vanishes out of your sight into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, and of what is to follow, we are utterly ignorant. If therefore this new doctrine contains something more certain, it seems justly to deserve to be followed."—Ed.

[52] 1837.

"That, stealing in while by the fire you sit
"Housed with rejoicing Friends, is seen to flit
"Safe from the storm, in comfort tarrying." 1822.

XVII
CONVERSION[53]

Prompt transformation works the novel Lore;
The Council closed, the Priest in full career
Rides forth, an armèd man, and hurls a spear
To desecrate the Fane which heretofore
He served in folly. Woden falls, and Thor 5
Is overturned: the mace, in battle heaved
(So might they dream) till victory was achieved,
Drops, and the God himself is seen no more.
Temple and Altar sink, to hide their shame
Amid oblivious weeds, "O come to me, 10
Ye heavy laden!" such the inviting voice
Heard near fresh streams;[54] and thousands, who rejoice
In the new Rite—the pledge of sanctity,
Shall, by regenerate life, the promise claim.

FOOTNOTES:

[53] See Wordsworth's note to Sonnet XVI.—Ed.

[54] The early propagators of Christianity were accustomed to preach near rivers, for the convenience of baptism.—W. W. 1822.

XVIII
APOLOGY

Nor scorn the aid which Fancy oft doth lend
The Soul's eternal interests to promote:
Death, darkness, danger, are our natural lot;
And evil Spirits may our walk attend
For aught the wisest know or comprehend; 5
Then be good Spirits free[55] to breathe a note
Of elevation; let their odours float
Around these Converts; and their glories blend,
The midnight stars outshining,[56] or the blaze
Of the noon-day. Nor doubt that golden cords 10
Of good works, mingling with the visions, raise
The Soul to purer worlds: and who the line
Shall draw, the limits of the power define,
That even imperfect faith to man affords?

FOOTNOTES:

[55] 1827.

Then let the good be free ... 1822.

[56] 1837.

Outshining nightly tapers, ... 1822.

XIX
PRIMITIVE SAXON CLERGY[57]

How beautiful your presence, how benign,
Servants of God! who not a thought will share
With the vain world; who, outwardly as bare
As winter trees, yield no fallacious sign
That the firm soul is clothed with fruit divine! 5
Such Priest, when service worthy of his care
Has called him forth to breathe the common air,
Might seem a saintly Image from its shrine
Descended:—happy are the eyes that meet
The Apparition; evil thoughts are stayed 10
At his approach, and low-bowed necks entreat
A benediction from his voice or hand;
Whence grace, through which the heart can understand,
And vows, that bind the will, in silence made.

XX
OTHER INFLUENCES

Ah, when the Body,[58] round which in love we clung,
Is chilled by death, does mutual service fail?
Is tender pity then of no avail?
Are intercessions of the fervent tongue
A waste of hope?—From this sad source have sprung
Rites that console the Spirit, under grief 6
Which ill can brook more rational relief:
Hence, prayers are shaped amiss, and dirges sung
For Souls[59] whose doom is fixed! The way is smooth
For Power that travels with the human heart: 10
Confession ministers the pang to soothe
In him who at the ghost of guilt doth start.
Ye holy Men, so earnest in your care,
Of your own mighty instruments beware!

FOOTNOTES:

[57] Having spoken of the zeal, disinterestedness, and temperance of the clergy of those times, Bede thus proceeds:—"Unde et in magna erat veneratione tempore illo religionis habitus, ita ut ubicunque clericus aliquis aut monachus adveniret, gaudenter ab omnibus tanquam Dei famulus exciperetur. Etiam si in itinere pergens inveniretur, accurrebant, et flexa cervice, vel manu signari, vel ore illius se benedici, gaudebant. Verbis quoque horum exhortatonis diligenter auditum praebebant" (Lib. iii. cap. 26.)—W. W. 1822.

[58] 1837.

... Frame,.... 1822

[59] 1832.

For those ... 1822.

XXI[60]
SECLUSION

Lance, shield, and sword relinquished—at his side
A bead-roll, in his hand a claspèd book,
Or staff more harmless than a shepherd's crook,
The war-worn Chieftain quits the world—to hide
His thin autumnal locks where Monks abide 5
In cloistered privacy. But not to dwell
In soft repose he comes. Within his cell,
Round the decaying trunk of human pride,
At morn, and eve, and midnight's silent hour,
Do penitential cogitations cling; 10
Like ivy, round some ancient elm, they twine
In grisly folds and strictures serpentine;[61]
Yet, while they strangle, a fair growth they bring,[62]
For recompense—their own perennial bower.

FOOTNOTES:

[60] This, and the two following sonnets, were published in Time's Telescope, July 2, 1823.—Ed.

[61] The "ancient elm," with ivy twisting round it "in grisly folds and strictures serpentine," which suggested these lines, grew in Rydal Park, near the path to the upper waterfall.—Ed.

[62] 1837.

... strangle without mercy, bring 1822.

XXII
CONTINUED

Methinks that to some vacant hermitage
My feet would rather turn—to some dry nook
Scooped out of living rock, and near a brook
Hurled down a mountain-cove from stage to stage,
Yet tempering, for my sight, its bustling rage 5
In the soft heaven of a translucent pool;
Thence creeping under sylvan[63] arches cool,
Fit haunt of shapes whose glorious equipage
Would elevate[64] my dreams.[65] A beechen bowl,
A maple dish, my furniture should be; 10
Crisp, yellow leaves my bed; the hooting owl
My night-watch: nor should e'er the crested fowl
From thorp or vill his matins sound for me,
Tired of the world and all its industry.

FOOTNOTES:

[63] 1837.

... forest ... 1822.

[64] 1827.

Perchance would throng ... 1822.

[65] There are several natural "hermitages," such as this, near the Rydal beck.—Ed.

XXIII
REPROOF

But what if One, through grove or flowery meed,
Indulging thus at will the creeping feet
Of a voluptuous indolence, should meet
Thy hovering Shade, O[66] venerable Bede!
The saint, the scholar, from a circle freed 5
Of toil stupendous, in a hallowed seat
Of learning, where thou heard'st[67] the billows beat
On a wild coast, rough monitors to feed
Perpetual industry.[68] Sublime Recluse!
The recreant soul, that dares to shun the debt 10
Imposed on human kind, must first forget
Thy diligence, thy unrelaxing use
Of a long life; and, in the hour of death,
The last dear service of thy passing breath![69]

FOOTNOTES:

[66] 1827.

The hovering Shade of ... 1822.

[67] 1827.

... he heard ... 1822.

[68] Bede spent the most of his life in the seclusion of the monastery of Jarrow, near the mouth of the Tyne; the wild coast referred to in the Sonnet being the coast of Northumberland.—Ed.

[69] He expired in the act of concluding a translation of St. John's Gospel.—W. W. 1822.

He expired dictating the last words of a translation of St. John's Gospel.—W. W. 1827.

XXIV
SAXON MONASTERIES, AND LIGHTS AND SHADES OF THE RELIGION

By such examples moved to unbought pains,
The people work like congregated bees;[70]
Eager to build the quiet Fortresses
Where Piety, as they believe, obtains
From Heaven a general blessing; timely rains 5
Or needful sunshine; prosperous enterprise,
Justice and peace:—bold faith! yet also rise
The sacred Structures for less doubtful gains.[71]
The Sensual think with reverence of the palms
Which the chaste Votaries seek, beyond the grave;
If penance be redeemable, thence alms 11
Flow to the poor, and freedom to the slave;
And if full oft the Sanctuary save
Lives black with guilt, ferocity it calms.

FOOTNOTES:

[70] See, in Turner's History, vol. iii. p. 528, the account of the erection of Ramsey Monastery. Penances were removable by the performance of acts of charity and benevolence.—W. W. 1822.

"Wherever monasteries were founded, marshes were drained, or woods cleared, and wastes brought into cultivation; the means of subsistence were increased by improved agriculture, and by improved horticulture new comforts were added to life. The humblest as well as the highest pursuits were followed in these great and most beneficial establishments. While part of the members were studying the most inscrutable points of theology, ... others were employed in teaching babes and children the rudiments of useful knowledge; others as copyists, limners, carvers, workers in wood, and in stone, and in metal, and in trades and manufactures of every kind which the community required." (Southey's Book of the Church, vol. i. chap. iv. pp. 61, 62.)—Ed.

[71] 1832.

And peace, and equity.—Bold faith! yet rise
The sacred Towers for universal gains. 1822.
And peace, and equity.—Bold faith! yet rise
The sacred Structures for less doubtful gains. 1827.

XXV
MISSIONS AND TRAVELS

Not sedentary all: there are who roam
To scatter seeds of life on barbarous shores;
Or quit with zealous step their knee-worn floors
To seek the general mart of Christendom;
Whence they, like richly-laden merchants, come 5
To their belovèd cells:—or shall we say
That, like the Red-cross Knight, they urge their way,
To lead in memorable triumph home
Truth, their immortal Una? Babylon,
Learned and wise, hath perished utterly, 10
Nor leaves her Speech one word to aid the sigh[72]
That would lament her;—Memphis, Tyre, are gone
With all their Arts,—but classic lore glides on
By these Religious saved for all posterity.

FOOTNOTES:

[72] 1827.

... speech wherewith to clothe a sigh 1822.

XXVI
ALFRED

Behold a pupil of the monkish gown,
The pious Alfred, King to Justice dear!
Lord of the harp and liberating spear;[73]
Mirror of Princes![74] Indigent Renown
Might range the starry ether for a crown 5
Equal to his deserts, who, like the year,
Pours forth his bounty, like the day doth cheer,
And awes like night with mercy-tempered frown.
Ease from this noble miser of his time
No moment steals; pain narrows not his cares.[75] 10
Though small his kingdom as a spark or gem,
Of Alfred boasts remote Jerusalem,[76]
And Christian India, through her wide-spread clime,
In sacred converse gifts with Alfred shares.[77][78]

FOOTNOTES:

[73] "The memory of the life and doings of the noblest of English rulers has come down to us living and distinct through the mist of exaggeration and legend that gathered round it.... He lived solely for the good of his people. He is the first instance in the history of Christendom of the Christian king, of a ruler who put aside every personal aim or ambition to devote himself to the welfare of those whom he ruled. So long as he lived he strove 'to live worthily'; but in his mouth a life of worthiness meant a life of justice, temperance, and self-sacrifice. Ardent warrior as he was, with a disorganised England before him, he set aside at thirty-one the dream of conquest to leave behind him the memory, not of victories, but of 'good works,' of daily toils by which he secured peace, good government, education for his people.... The spirit of adventure that made him in youth the first huntsman of his day took later and graver form in an activity that found time amidst the cares of state for the daily duties of religion, for converse with strangers, for study and translation, for learning poems by heart, for planning buildings and instructing craftsmen in gold work, for teaching even falconers and dog-keepers their business.... He himself superintended a school for the young nobles of the court." (Green's Short History of the English People, chap. i. sec. 5.)—Ed.

[74] Compare Voltaire, Essai sur les Mœurs, chap. xxvi.; and Herder's Ideen zur Philosophie der Geschichte der Menschheit. Werke (1820), vol. vi. p. 153.—Ed.

[75] Through the whole of his life, Alfred was subject to grievous maladies.—W. W. 1822.

"Although disease succeeded disease, and haunted him with tormenting agony, nothing could suppress his unwearied and inextinguishable genius." (Sharon Turner's History of the Anglo-Saxons, vol. i. book iv. chap. v. p. 503.)—Ed.

[76] "His mind was far from being prisoned within his own island. He sent a Norwegian shipmaster to explore the White Sea.... Envoys bore his presents to the Christians of India and Jerusalem, and an annual mission carried Peter's-pence to Rome." (Green's Short History of the English People, i. 5.)—Ed.

[77] 1827.

And Christian India gifts with Alfred shares
By sacred converse link'd with India's clime. 1822

[78] "With Alfred" is in all the editions. The late Bishop of St. Andrews, Charles Wordsworth, suggested that "of Alfred" or "from Alfred" would be a better reading.—Ed.

XXVII
HIS DESCENDANTS

When thy great soul was freed from mortal chains,
Darling of England! many a bitter shower
Fell on thy tomb; but emulative power
Flowed in thy line through undegenerate veins.[79]
The Race of Alfred covet[80] glorious pains[81] 5
When dangers threaten, dangers ever new!
Black tempests bursting, blacker still in view!
But manly sovereignty its hold retains;
The root sincere, the branches bold to strive
With the fierce tempest, while,[82] within the round 10
Of their protection, gentle virtues thrive;
As oft, 'mid some green plot of open ground,
Wide as the oak extends its dewy gloom,
The fostered hyacinths spread their purple bloom.[83]

FOOTNOTES:

[79] 1837.

Can aught survive to linger in the veins
Of kindred bodies—an essential power
That may not vanish in one fatal hour,
And wholly cast away terrestrial chains? 1822.

[80] 1832.

... covets ... 1822.

[81] In Eadward the elder, his son; Eadmund I., his grandson; Eadward (the Martyr), grandson of Eadmund I.; and Eadward (the Confessor), nephew to the Martyr.—Ed.

[82] 1827.

... to thrive
With the fierce storm; meanwhile, ... 1822.

[83] As, pre-eminently, in the wood by the road, half-way from Rydal to Ambleside.—Ed.

XXVIII
INFLUENCE ABUSED

Urged by Ambition, who with subtlest skill
Changes her means, the Enthusiast as a dupe
Shall soar, and as a hypocrite can stoop,
And turn the instruments of good to ill,
Moulding the credulous people to his will. 5
Such Dunstan:—from its Benedictine coop
Issues the master Mind,[84] at whose fell swoop
The chaste affections tremble to fulfil
Their purposes. Behold, pre-signified,
The Might of spiritual sway! his thoughts, his dreams,
Do in the supernatural world abide: 11
So vaunt a throng of Followers, filled with pride
In what they see of virtues pushed to extremes,[85]
And sorceries of talent misapplied.

FOOTNOTES:

[84] Dunstan was made Abbot of Glastonbury by Eadmund, and there he introduced the Benedictine rule, being the first Benedictine Abbot in England. His aim was a remodelling of the Anglo-Saxon Church, "for which," says Southey, "he was qualified by his rank, his connections, his influence at court, his great and versatile talents, and more than all, it must be added, by his daring ambition, which scrupled at nothing for the furtherance of its purpose." (Book of the Church, i. 6.) "Dunstan stands first in the line of ecclesiastical statesmen, who counted among them Lanfranc and Wolsey, and ended in Laud." "Raised to the See of Canterbury, he wielded for sixteen years, as the minister of Eadgar, the secular and ecclesiastical powers of the realm." (Green, i. 6.) In the effort to retain the ascendency he had won, he lent himself, however, to superstition and to fraud, to craft and mean device. He was a type of the ecclesiastical sorcerer.—Ed.

[85] 1837.

In shows of virtue pushed to its extremes, 1822.

XXIX
DANISH CONQUESTS

Woe to the Crown that doth the Cowl obey![86]
Dissension, checking[87] arms that would restrain
The incessant Rovers of the northern main,[88]
Helps to restore and spread a Pagan sway:[89]
But Gospel-truth is potent to allay 5
Fierceness and rage; and soon the cruel Dane
Feels, through the influence of her gentle reign,
His native superstitions melt away.
Thus, often, when thick gloom the east o'ershrouds,
The full-orbed Moon, slow-climbing, doth appear 10
Silently to consume the heavy clouds;
How no one can resolve; but every eye
Around her sees, while air is hushed, a clear
And widening circuit of ethereal sky.

FOOTNOTES:

[86] The violent measures carried on under the influence of Dunstan, for strengthening the Benedictine Order, were a leading cause of the second series of Danish invasions. See Turner.—W. W. 1822.

[87] 1837.

Dissention checks the ... 1822.

[88] e.g. Anlaef, Haco, Svein. (See Turner's History of the Anglo-Saxons, book ii. chaps. iii., viii., ix.)—Ed.

[89] 1837.

And widely spreads once more a Pagan sway; 1822.

XXX
CANUTE