See first how this spirit will affect his judgment of moral character, in those with whom chance may connect him in the common relations of life. It is of those with whom he is to live, that his soul first demands this food of her desires. From their conversation, their looks, their actions, their lives, she asks for excellence. To ask from all and to ask in vain, would be too dismal to bear: it would disturb him too deeply with doubt and perplexity and fear. In this hope, and in the revolting of his thoughts from the possibility of disappointment, there is a preparation for self-delusion: there is an unconscious determination that his soul shall be satisfied; an obstinate will to find good every where. And thus his first study of mankind is a continued effort to read in them the expression of his own feelings. He catches at every uncertain shew and shadowy resemblance of what he seeks; and unsuspicious in innocence, he is first won with those appearances of good which are in fact only false pretensions. But this error is not carried far: for there is a sort of instinct of rectitude, which, like the pressure of a talisman given to baffle the illusions of enchantment, warns a pure mind against hypocrisy. There is another delusion more difficult to resist and more slowly dissipated. It is when he finds, as he often will, some of the real features of excellence in the purity of their native form. For then his rapid imagination will gather round them all the kindred features that are wanting to perfect beauty; and make for him, where he could not find, the moral creature of his expectation; peopling, even from this human world, his little circle of affection with forms as fair as his heart desired for its love.
But when, from the eminence of life which he has reached, he lifts up his eyes, and sends out his spirit to range over the great scene that is opening before him and around him, the whole prospect of civilised life so wide and so magnificent; — when he begins to contemplate, in their various stations of power or splendour, the leaders of mankind, those men on whose wisdom are hung the fortunes of nations, those whose genius and valour wield the heroism of a people; — or those, in no inferior pride of place, whose sway is over the mind of society, chiefs in the realm of imagination, interpreters of the secrets of nature, rulers of human opinion; — what wonder, when he looks on all this living scene, that his heart should burn with strong affection, that he should feel that his own happiness will be for ever interwoven with the interests of mankind? Here then the sanguine hope with which he looks on life, will again be blended with his passionate desire of excellence; and he will still be impelled to single out some, on whom his imagination and his hopes may repose. To whatever department of human thought or action his mind is turned with interest, either by the sway of public passion or by its own impulse, among statesmen, and warriors, and philosophers, and poets, he will distinguish some favoured names on which he may satisfy his admiration. And there, just as in the little circle of his own acquaintance, seizing eagerly on every merit they possess, he will supply more from his own credulous hope, completing real with imagined excellence, till living men, with all their imperfections, become to him the representatives of his perfect ideal creation; — till, multiplying his objects of reverence, as he enlarges his prospect of life, he will have surrounded himself with idols of his own hands, and his imagination will seem to discern a glory in the countenance of the age, which is but the reflection of its own effulgence.
He will possess, therefore, in the creative power of generous hope, a preparation for illusory and exaggerated admiration of the age in which he lives: and this predisposition will meet with many favouring circumstances, when he has grown up under a system of education like ours, which (as perhaps all education must that is placed in the hands of a distinct and embodied class, who therefore bring to it the peculiar and hereditary prejudices of their order) has controlled his imagination to a reverence of former times, with an unjust contempt of his own. For no sooner does he break loose from this control, and begin to feel, as he contemplates the world for himself, how much there is surrounding him on all sides that gratifies his noblest desires, than there springs up in him an indignant sense of injustice, both to the age and to his own mind; and he is impelled warmly and eagerly to give loose to the feelings that have been held in bondage, to seek out and to delight in finding excellence that will vindicate the insulted world, while it justifies, too, his resentment of his own undue subjection, and exalts the value of his new found liberty.
Add to this, that secluded as he has been from knowledge, and, in the imprisoning circle of one system of ideas, cut off from his share in the thoughts and feelings that are stirring among men, he finds himself, at the first steps of his liberty, in a new intellectual world. Passions and powers which he knew not of start up in his soul. The human mind, which he had seen but under one aspect, now presents to him a thousand unknown and beautiful forms. He sees it, in its varying powers, glancing over nature with restless curiosity, and with impetuous energy striving for ever against the barriers which she has placed around it; sees it with divine power creating from dark materials living beauty, and fixing all its high and transported fancies in imperishable forms. In the world of knowledge, and science, and art, and genius, he treads as a stranger: in the confusion of new sensations, bewildered in delights, all seems beautiful; all seems admirable. And therefore he engages eagerly in the pursuit of false or insufficient philosophy; he is won by the allurements of licentious art; he follows with wonder the irregular transports of undisciplined imagination. Nor, where the objects of his admiration are worthy, is he yet skilful to distinguish between the acquisitions which the age has made for itself, and that large proportion of its wealth which it has only inherited: but in his delight of discovery and growing knowledge, all that is new to his own mind seems to him new-born to the world. To himself every fresh idea appears instruction; every new exertion, acquisition of power: he seems just called to the consciousness of himself, and to his true place in the intellectual world; and gratitude and reverence towards those to whom he owes this recovery of his dignity, tend much to subject him to the dominion of minds that were not formed by nature to be the leaders of opinion.
All the tumult and glow of thought and imagination, which seize on a mind of power in such a scene, tend irresistibly to bind it by stronger attachment of love and admiration to its own age. And there is one among the new emotions which belong to its entrance on the world, one almost the noblest of all, in which this exaltation of the age is essentially mingled. The faith in the perpetual progression of human nature towards perfection gives birth to such lofty dreams, as secure to it the devout assent of the imagination; and it will be yet more grateful to a heart just opening to hope, flushed with the consciousness of new strength, and exulting in the prospect of destined achievements. There is, therefore, almost a compulsion on generous and enthusiastic spirits, as they trust that the future shall transcend the present, to believe that the present transcends the past. It is only on an undue love and admiration of their own age that they can build their confidence in the melioration of the human race. Nor is this faith, which, in some shape, will always be the creed of virtue, without apparent reason, even in the erroneous form in which the young adopt it. For there is a perpetual acquisition of knowledge and art, an unceasing progress in many of the modes of exertion of the human mind, a perpetual unfolding of virtues with the changing manners of society: and it is not for a young mind to compare what is gained with what has passed away; to discern that amidst the incessant intellectual activity of the race, the intellectual power of individual minds maybe falling off; and that amidst accumulating knowledge lofty science may disappear; and still less, to judge, in the more complicated moral character of a people, what is progression, and what is decline.
Into a mind possessed with this persuasion of the perpetual progress of man, there may even imperceptibly steal both from the belief itself, and from many of the views on which it rests, something like a distrust of the wisdom of great men of former ages, and with the reverence, which no delusion will ever over-power in a pure mind,
for their greatness, a fancied discernment of imperfection and of incomplete excellence, which wanted for its accomplishment the advantages of later improvements: there will be a surprise that so much should have been possible in times so ill prepared; and even the study of their works may be sometimes rather the curious research of a speculative inquirer, than the devout contemplation of an enthusiast, — the watchful and obedient heart of a disciple listening to the inspiration of his master.
Here then is the power of delusion that will gather round the first steps of a youthful spirit, and throw enchantment over the world in which it is to dwell; hope realising its own dreams; ignorance dazzled and ravished with sudden sunshine; power awakened and rejoicing in its own consciousness; enthusiasm kindling among multiplying images of greatness and beauty, and enamoured, above all, of one splendid error; and, springing from all these, such a rapture of life and hope and joy, that the soul, in the power of its happiness, transmutes things essentially repugnant to it into the excellence of its own nature: these are the spells that cheat the eye of the mind with illusion. It is under these influences that a young man of ardent spirit gives all his love, and reverence, and zeal, to productions of art, to theories of science, to opinions, to systems of feeling, and to characters distinguished in the world, that are far beneath his own original dignity.
Now as this delusion springs not from his worse but his better nature, it seems as if there could be no warning to him from within of his danger: for even the impassioned joy which he draws at times from the works of nature, and from those of her mightier sons, and which would startle him from a dream of unworthy passion, serves only to fix the infatuation: — for those deep emotions, proving to him that his heart is uncorrupted, justify to him all its workings, and his mind, confiding and delighting in itself, yields to the guidance of its own blind impulses of pleasure. His chance, therefore, of security is the chance that the greater number of objects occurring to attract his honourable passions may be worthy of them. But we have seen that the whole power of circumstances is collected to gather round him such objects and influences as will bend his high passions to unworthy enjoyment. He engages in it with a heart and understanding unspoiled: but they cannot long be misapplied with impunity. They are drawn gradually into closer sympathy with the falsehoods they have adopted, till, his very nature seeming to change under the corruption, there disappears from it the capacity of those higher perceptions and pleasures to which he was born: and he is cast off from the communion of exalted minds, to live and to perish with the age to which he has surrendered himself.
If minds under these circumstances of danger are preserved from decay and overthrow, it can seldom, I think, be to themselves that they owe their deliverance. It must be to a fortunate chance which places them under the influence of some more enlightened mind, from which they may first gain suspicion and afterwards wisdom. There is a philosophy, which, leading them by the light of their best emotions to the principles which should give life to thought and law to genius, will discover to them, in clear and perfect evidence, the falsehood of the errors that have misled them, and restore them to themselves. And this philosophy they will be willing to hear and wise to understand; but they must be led into its mysteries by some guiding hand; for they want the impulse or the power to penetrate of themselves the recesses.
If a superior mind should assume the protection of others just beginning to move among the dangers I have described, it would probably be found, that delusions springing from their own virtuous activity were not the only difficulties to be encountered. Even after suspicion is awakened, the subjection to falsehood may be prolonged and deepened by many weaknesses both of the intellectual and moral nature; weaknesses that will sometimes shake the authority of acknowledged truth. There may be intellectual indolence; an indisposition in the mind to the effort of combining the ideas it actually possesses, and bringing into distinct form the knowledge, which in its elements is already its own: there may be, where the heart resists the sway of opinion, misgivings and modest self-mistrust in him who sees that, if he trusts his heart, he must slight the judgment of all around him: — there may be too habitual yielding to authority, consisting, more than in indolence or diffidence, in a conscious helplessness and incapacity of the mind to maintain itself in its own place against the weight of general opinion; and there may be too indiscriminate, too undisciplined, a sympathy with others, which by the mere infection of feeling will subdue the reason. There must be a weakness in dejection to him who thinks with sadness, if his faith be pure, how gross is the error of the multitude, and that multitude how vast; — a reluctance to embrace a creed that excludes so many whom he loves, so many whom his youth has revered; — a difficulty to his understanding to believe that those whom he knows to be, in much that is good and honourable, his superiors, can be beneath him in this which is the most important of all; — a sympathy pleading importunately at his heart to descend to the fellowship of his brothers, and to take their faith and wisdom for his own. How often, when under the impulses of those solemn hours, in which he has felt with clearer insight and deeper faith his sacred truths, he labours to win to his own belief those whom he loves, will he be checked by their indifference or their laughter! And will he not bear back to his meditations a painful and disheartening sorrow, a gloomy discontent in that faith which takes in but a portion of those whom he wishes to include in all his blessings? Will he not be enfeebled by a distraction of inconsistent desires, when he feels so strongly that the faith which fills his heart, the circle within which he would embrace all he loves — would repose all his wishes and hopes, and enjoyments — is yet incommensurate with his affections?
Even when the mind, strong in reason and just feeling united, and relying on its strength, has attached itself to truth, how much is there in the course and accidents of life that is for ever silently at work for its degradation. There are pleasures deemed harmless, that lay asleep the recollections of innocence: there are pursuits held honourable, or imposed by duty, that oppress the moral spirit: above all there is that perpetual connection with ordinary minds in the common intercourse of society; that restless activity of frivolous conversation, where men of all characters and all pursuits mixing together, nothing may be talked of that is not of common interest to all; — nothing, therefore, but those obvious thoughts and feelings that float over the surface of things: and all which is drawn from the depth of nature, all which impassioned feeling has made original in thought, would be misplaced and obtrusive. The talent that is allowed to shew itself is that which can repay admiration by furnishing entertainment: and the display to which it is invited is that which flatters the vulgar pride of society, by abasing what is too high in excellence for its sympathy. A dangerous seduction to talents, which would make language, given to exalt the soul by the fervid expression of its pure emotions, the instrument of its degradation. And even when there is, as in the instance I have supposed, too much uprightness to choose so dishonourable a triumph, there is a necessity of manners, by which everyone must be controlled who mixes much in society, not to offend those with whom he converses by his superiority; and whatever be the native spirit of a mind, it is evident that this perpetual adaptation of itself to others, this watchfulness against its own rising feelings, this studied sympathy with mediocrity, must pollute and impoverish the sources of its strength.
From much of its own weakness, and from all the errors of its misleading activities, may generous youth be rescued by the interposition of an enlightened mind: and in some degree it may be guarded by instruction against the injuries to which it is exposed in the world. His lot is happy who owes this protection to friendship; who has found in a friend the watchful guardian of his mind. He will not be deluded, having that light to guide; he will not slumber, with that voice to inspire; he will not be desponding or dejected, with that bosom to lean on. But how many must there be whom Heaven has left unprovided, except in their own strength; who must maintain themselves, unassisted and solit
ary, against their own infirmities and the opposition of the world! For such there may yet be a protector. If a teacher should stand up in their generation, conspicuous above the multitude in superior power, and still more in the assertion and proclamation of disregarded truth; — to him, to his cheering or summoning voice, all those would turn, whose deep sensibility has been oppressed by the indifference, or misled by the seduction, of the times. Of one such teacher who has been given to our own age you have described the power when you said, that in his annunciation of truths he seemed to speak in thunders. I believe that mighty voice has not been poured out in vain; that there are hearts that have received into their inmost depths all its varying tones; and that even now, there are many to whom the name of Wordsworth calls up the recollection of their weakness and the consciousness of their strength.
To give to the reason and eloquence of one man this complete control over the minds of others, it is necessary, I think, that he should be born in their own times. For thus whatever false opinion of pre-eminence is attached to the age becomes at once a title of reverence to him: and when with distinguished powers he sets himself apart from the age, and above it, as the teacher of high but ill-understood truths, he will appear at once to a generous imagination in the dignity of one whose superior mind outsteps the rapid progress of society, and will derive from illusion itself the power to disperse illusions. It is probable too, that he who labours under the errors I have described, might feel the power of truth in a writer of another age, yet fail in applying the full force of his principles to his own times: but when he receives them from a living teacher, there is no room for doubt or misapplication. It is the errors of his own generation that are denounced; and whatever authority he may acknowledge in the instructions of his master, strikes, with inevitable force, at his veneration for the opinions and characters of his own times. And finally there will be gathered round a living teacher, who speaks to the deeper soul, many feelings of human love that will place the infirmities of the heart peculiarly under his control; at the same time that they blend with and animate the attachment to his cause. So that there will flow from him something of the peculiar influence of a friend: while his doctrines will be embraced and asserted and vindicated with the ardent zeal of a disciple, such as can scarcely be carried back to distant times, or connected with voices that speak only from the grave.
Delphi Complete Works of William Wordsworth Page 342
