No More Learning

He takes
the simplest elements of nature and of the human mind, the mere abstract
conditions inseparable from our being, and tries to compound a new
system of poetry from them; and has perhaps succeeded as well as any one
could. "_Nihil humani a me alienum puto_"--is the motto of his works. He
thinks nothing low or indifferent of which this can be affirmed: every
thing that professes to be more than this, that is not an absolute
essence of truth and feeling, he holds to be vitiated, false, and
spurious. In a word, his poetry is founded on setting up an opposition
(and pushing it to the utmost length) between the natural and the
artificial: between the spirit of humanity, and the spirit of fashion
and of the world!

It is one of the innovations of the time. It partakes of, and is carried
along with, the revolutionary movement of our age: the political changes
of the day were the model on which he formed and conducted his poetical
experiments. His Muse (it cannot be denied, and without this we cannot
explain its character at all) is a levelling one. It proceeds on a
principle of equality, and strives to reduce all things to the same
standard. It is distinguished by a proud humility. It relies upon its
own resources, and disdains external shew and relief. It takes the
commonest events and objects, as a test to prove that nature is always
interesting from its inherent truth and beauty, without any of the
ornaments of dress or pomp of circumstances to set it off. Hence the
unaccountable mixture of seeming simplicity and real abstruseness in the
_Lyrical Ballads_. Fools have laughed at, wise men scarcely understand
them. He takes a subject or a story merely as pegs or loops to hang
thought and feeling on; the incidents are trifling, in proportion to
his contempt for imposing appearances; the reflections are profound,
according to the gravity and the aspiring pretensions of his mind. His
popular, inartificial style gets rid (at a blow) of all the trappings
of verse, of all the high places of poetry: "the cloud-capt towers, the
solemn temples, the gorgeous palaces," are swept to the ground, and
"like the baseless fabric of a vision, leave not a wreck behind. "
All the traditions of learning, all the superstitions of age, are
obliterated and effaced. We begin _de novo_, on a _tabula rasa_ of
poetry. The purple pall, the nodding plume of tragedy are exploded as
mere pantomime and trick, to return to the simplicity of truth and
nature. Kings, queens, priests, nobles, the altar and the throne, the
distinctions of rank, birth, wealth, power, "the judge's robe, the
marshall's truncheon, the ceremony that to great ones 'longs," are not
to be found here. The author tramples on the pride of art with greater
pride. The Ode and Epode, the Strophe and the Antistrophe, he laughs to
scorn. The harp of Homer, the trump of Pindar and of Alcaeus are still.
The decencies of costume, the decorations of vanity are stripped off
without mercy as barbarous, idle, and Gothic. The jewels in the crisped
hair, the diadem on the polished brow are thought meretricious,
theatrical, vulgar; and nothing contents his fastidious taste beyond
a simple garland of flowers. Neither does he avail himself of the
advantages which nature or accident holds out to him. He chooses to have
his subject a foil to his invention, to owe nothing but to himself. He
gathers manna in the wilderness, he strikes the barren rock for the
gushing moisture. He elevates the mean by the strength of his own
aspirations; he clothes the naked with beauty and grandeur from the
store of his own recollections. No cypress-grove loads his verse with
perfumes: but his imagination lends a sense of joy

"To the bare trees and mountains bare,
And grass in the green field. "

No storm, no shipwreck startles us by its horrors: but the rainbow lifts
its head in the cloud, and the breeze sighs through the withered fern.
No sad vicissitude of fate, no overwhelming catastrophe in nature
deforms his page: but the dew-drop glitters on the bending flower, the
tear collects in the glistening eye.

"Beneath the hills, along the flowery vales,
The generations are prepared; the pangs,
The internal pangs are ready; the dread strife
Of poor humanity's afflicted will,
Struggling in vain with ruthless destiny. "

As the lark ascends from its low bed on fluttering wing, and salutes the
morning skies; so Mr. Wordsworth's unpretending Muse, in russet guise,
scales the summits of reflection, while it makes the round earth its
footstool, and its home!

Possibly a good deal of this may be regarded as the effect of
disappointed views and an inverted ambition. Prevented by native pride
and indolence from climbing the ascent of learning or greatness, taught
by political opinions to say to the vain pomp and glory of the world, "I
hate ye," seeing the path of classical and artificial poetry blocked up
by the cumbrous ornaments of style and turgid _common-places_, so
that nothing more could be achieved in that direction but by the most
ridiculous bombast or the tamest servility; he has turned back partly
from the bias of his mind, partly perhaps from a judicious policy--has
struck into the sequestered vale of humble life, sought out the Muse
among sheep-cotes and hamlets and the peasant's mountain-haunts, has
discarded all the tinsel pageantry of verse, and endeavoured (not in
vain) to aggrandise the trivial and add the charm of novelty to the
familiar. No one has shewn the same imagination in raising trifles into
importance: no one has displayed the same pathos in treating of the
simplest feelings of the heart. Reserved, yet haughty, having no unruly
or violent passions, (or those passions having been early suppressed,)
Mr. Wordsworth has passed his life in solitary musing, or in daily
converse with the face of nature. He exemplifies in an eminent degree
the power of _association_; for his poetry has no other source or
character. He has dwelt among pastoral scenes, till each object has
become connected with a thousand feelings, a link in the chain of
thought, a fibre of his own heart. Every one is by habit and familiarity
strongly attached to the place of his birth, or to objects that recal
the most pleasing and eventful circumstances of his life. But to the
author of the _Lyrical Ballads_, nature is a kind of home; and he may be
said to take a personal interest in the universe. There is no image so
insignificant that it has not in some mood or other found the way into
his heart: no sound that does not awaken the memory of other years. --

"To him the meanest flower that blows can give
Thoughts that do often lie too deep for tears. "

The daisy looks up to him with sparkling eye as an old acquaintance:
the cuckoo haunts him with sounds of early youth not to be expressed: a
linnet's nest startles him with boyish delight: an old withered thorn is
weighed down with a heap of recollections: a grey cloak, seen on some
wild moor, torn by the wind, or drenched in the rain, afterwards becomes
an object of imagination to him: even the lichens on the rock have a
life and being in his thoughts. He has described all these objects in a
way and with an intensity of feeling that no one else had done before
him, and has given a new view or aspect of nature. He is in this sense
the most original poet now living, and the one whose writings could the
least be spared: for they have no substitute elsewhere. The vulgar do
not read them, the learned, who see all things through books, do not
understand them, the great despise, the fashionable may ridicule them:
but the author has created himself an interest in the heart of the
retired and lonely student of nature, which can never die. Persons
of this class will still continue to feel what he has felt: he has
expressed what they might in vain wish to express, except with
glistening eye and faultering tongue! There is a lofty philosophic tone,
a thoughtful humanity, infused into his pastoral vein. Remote from the
passions and events of the great world, he has communicated interest and
dignity to the primal movements of the heart of man, and ingrafted his
own conscious reflections on the casual thoughts of hinds and shepherds.
Nursed amidst the grandeur of mountain scenery, he has stooped to have
a nearer view of the daisy under his feet, or plucked a branch of
white-thorn from the spray: but in describing it, his mind seems imbued
with the majesty and solemnity of the objects around him--the tall rock
lifts its head in the erectness of his spirit; the cataract roars in the
sound of his verse; and in its dim and mysterious meaning, the mists
seem to gather in the hollows of Helvellyn, and the forked Skiddaw
hovers in the distance. There is little mention of mountainous scenery
in Mr. Wordsworth's poetry; but by internal evidence one might be almost
sure that it was written in a mountainous country, from its bareness,
its simplicity, its loftiness and its depth!

His later philosophic productions have a somewhat different character.
They are a departure from, a dereliction of his first principles. They
are classical and courtly. They are polished in style, without being
gaudy; dignified in subject, without affectation. They seem to have
been composed not in a cottage at Grasmere, but among the half-inspired
groves and stately recollections of Cole-Orton. We might allude in
particular, for examples of what we mean, to the lines on a Picture by
Claude Lorraine, and to the exquisite poem, entitled _Laodamia_. The
last of these breathes the pure spirit of the finest fragments of
antiquity--the sweetness, the gravity, the strength, the beauty and the
langour of death--

"Calm contemplation and majestic pains. "

Its glossy brilliancy arises from the perfection of the finishing, like
that of careful sculpture, not from gaudy colouring--the texture of the
thoughts has the smoothness and solidity of marble. It is a poem that
might be read aloud in Elysium, and the spirits of departed heroes and
sages would gather round to listen to it! Mr. Wordsworth's philosophic
poetry, with a less glowing aspect and less tumult in the veins than
Lord Byron's on similar occasions, bends a calmer and keener eye
on mortality; the impression, if less vivid, is more pleasing and
permanent; and we confess it (perhaps it is a want of taste and proper
feeling) that there are lines and poems of our author's, that we think
of ten times for once that we recur to any of Lord Byron's. Or if there
are any of the latter's writings, that we can dwell upon in the same
way, that is, as lasting and heart-felt sentiments, it is when laying
aside his usual pomp and pretension, he descends with Mr. Wordsworth to
the common ground of a disinterested humanity. It may be considered
as characteristic of our poet's writings, that they either make no
impression on the mind at all, seem mere _nonsense-verses_, or that they
leave a mark behind them that never wears out. They either

"Fall blunted from the indurated breast"--

without any perceptible result, or they absorb it like a passion. To
one class of readers he appears sublime, to another (and we fear the
largest) ridiculous. He has probably realised Milton's wish,--"and fit
audience found, though few:" but we suspect he is not reconciled to the
alternative. There are delightful passages in the EXCURSION, both of
natural description and of inspired reflection (passages of the latter
kind that in the sound of the thoughts and of the swelling language
resemble heavenly symphonies, mournful _requiems_ over the grave of
human hopes); but we must add, in justice and in sincerity, that we
think it impossible that this work should ever become popular, even in
the same degree as the _Lyrical Ballads_. It affects a system without
having any intelligible clue to one; and instead of unfolding a
principle in various and striking lights, repeats the same conclusions
till they become flat and insipid. Mr. Wordsworth's mind is obtuse,
except as it is the organ and the receptacle of accumulated feelings:
it is not analytic, but synthetic; it is reflecting, rather than
theoretical. The EXCURSION, we believe, fell stillborn from the press.
There was something abortive, and clumsy, and ill-judged in the attempt.
It was long and laboured. The personages, for the most part, were low,
the fare rustic: the plan raised expectations which were not fulfilled,
and the effect was like being ushered into a stately hall and invited
to sit down to a splendid banquet in the company of clowns, and with
nothing but successive courses of apple-dumplings served up. It was not
even _toujours perdrix_!

Mr. Wordsworth, in his person, is above the middle size, with marked
features, and an air somewhat stately and Quixotic. He reminds one of
some of Holbein's heads, grave, saturnine, with a slight indication of
sly humour, kept under by the manners of the age or by the pretensions
of the person. He has a peculiar sweetness in his smile, and great depth
and manliness and a rugged harmony, in the tones of his voice. His
manner of reading his own poetry is particularly imposing; and in his
favourite passages his eye beams with preternatural lustre, and the
meaning labours slowly up from his swelling breast. No one who has seen
him at these moments could go away with an impression that he was a "man
of no mark or likelihood. " Perhaps the comment of his face and voice is
necessary to convey a full idea of his poetry. His language may not be
intelligible, but his manner is not to be mistaken. It is clear that
he is either mad or inspired. In company, even in a _tête-à-tête_, Mr.
Wordsworth is often silent, indolent, and reserved. If he is become
verbose and oracular of late years, he was not so in his better days.
He threw out a bold or an indifferent remark without either effort or
pretension, and relapsed into musing again. He shone most (because he
seemed most roused and animated) in reciting his own poetry, or in
talking about it. He sometimes gave striking views of his feelings and
trains of association in composing certain passages; or if one did
not always understand his distinctions, still there was no want of
interest--there was a latent meaning worth inquiring into, like a vein
of ore that one Cannot exactly hit upon at the moment, but of which
there are sure indications. His standard of poetry is high and severe,
almost to exclusiveness. He admits of nothing below, scarcely of any
thing above himself. It is fine to hear him talk of the way in which
certain subjects should have been treated by eminent poets, according to
his notions of the art. Thus he finds fault with Dryden's description of
Bacchus in the _Alexander's Feast_, as if he were a mere good-looking
youth, or boon companion--

"Flushed with a purple grace,
He shews his honest face"--

instead of representing the God returning from the conquest of India,
crowned with vine-leaves, and drawn by panthers, and followed by troops
of satyrs, of wild men and animals that he had tamed. You would thank,
in hearing him speak on this subject, that you saw Titian's picture of
the meeting of _Bacchus and Ariadne_--so classic were his conceptions,
so glowing his style. Milton is his great idol, and he sometimes dares
to compare himself with him. His Sonnets, indeed, have something of the
same high-raised tone and prophetic spirit. Chaucer is another prime
favourite of his, and he has been at the pains to modernise some of the
Canterbury Tales. Those persons who look upon Mr. Wordsworth as a merely
puerile writer, must be rather at a loss to account for his strong
predilection for such geniuses as Dante and Michael Angelo. We do not
think our author has any very cordial sympathy with Shakespear. How
should he? Shakespear was the least of an egotist of any body in the
world. He does not much relish the variety and scope of dramatic
composition. "He hates those interlocutions between Lucius and Caius. "
Yet Mr. Wordsworth himself wrote a tragedy when he was young; and we
have heard the following energetic lines quoted from it, as put into the
mouth of a person smit with remorse for some rash crime:

----"Action is momentary,
The motion of a muscle this way or that;
Suffering is long, obscure, and infinite! "

Perhaps for want of light and shade, and the unshackled spirit of the
drama, this performance was never brought forward. Our critic has a
great dislike to Gray, and a fondness for Thomson and Collins. It is
mortifying to hear him speak of Pope and Dryden, whom, because they have
been supposed to have all the possible excellences of poetry, he will
allow to have none. Nothing, however, can be fairer, or more amusing,
than the way in which he sometimes exposes the unmeaning verbiage of
modern poetry. Thus, in the beginning of Dr. Johnson's _Vanity of Human
Wishes_--

"Let observation with extensive view
Survey mankind from China to Peru"--

he says there is a total want of imagination accompanying the words,
the same idea is repeated three times under the disguise of a different
phraseology: it comes to this--"let _observation_, with extensive
_observation, observe_ mankind;" or take away the first line, and the
second,

"Survey mankind from China to Peru,"

literally conveys the whole. Mr. Wordsworth is, we must say, a perfect
Drawcansir as to prose writers. He complains of the dry reasoners and
matter-of-fact people for their want of _passion_; and he is jealous of
the rhetorical declaimers and rhapsodists as trenching on the province
of poetry. He condemns all French writers (as well of poetry as prose)
in the lump. His list in this way is indeed small. He approves of
Walton's Angler, Paley, and some other writers of an inoffensive modesty
of pretension. He also likes books of voyages and travels, and Robinson
Crusoe. In art, he greatly esteems Bewick's wood-cuts, and Waterloo's
sylvan etchings. But he sometimes takes a higher tone, and gives his
mind fair play. We have known him enlarge with a noble intelligence and
enthusiasm on Nicolas Poussin's fine landscape-compositions, pointing
out the unity of design that pervades them, the superintending mind,
the imaginative principle that brings all to bear on the same end;
and declaring he would not give a rush for any landscape that did not
express the time of day, the climate, the period of the world it was
meant to illustrate, or had not this character of _wholeness_ in it. His
eye also does justice to Rembrandt's fine and masterly effects. In the
way in which that artist works something out of nothing, and transforms
the stump of a tree, a common figure into an _ideal_ object, by the
gorgeous light and shade thrown upon it, he perceives an analogy to his
own mode of investing the minute details of nature with an atmosphere
of sentiment; and in pronouncing Rembrandt to be a man of genius, feels
that he strengthens his own claim to the title. It has been said of
Mr. Wordsworth, that "he hates conchology, that he hates the Venus of
Medicis. " But these, we hope, are mere epigrams and _jeux-d'esprit_, as
far from truth as they are free from malice; a sort of running satire or
critical clenches--

"Where one for sense and one for rhyme
Is quite sufficient at one time. "

We think, however, that if Mr. Wordsworth had been a more liberal and
candid critic, he would have been a more sterling writer. If a greater
number of sources of pleasure had been open to him, he would have
communicated pleasure to the world more frequently. Had he been less
fastidious in pronouncing sentence on the works of others, his own would
have been received more favourably, and treated more leniently.
The current of his feelings is deep, but narrow; the range of his
understanding is lofty and aspiring rather than discursive. The force,
the originality, the absolute truth and identity with which he feels
some things, makes him indifferent to so many others. The simplicity and
enthusiasm of his feelings, with respect to nature, renders him bigotted
and intolerant in his judgments of men and things. But it happens to
him, as to others, that his strength lies in his weakness; and perhaps
we have no right to complain. We might get rid of the cynic and the
egotist, and find in his stead a common-place man. We should "take the
good the Gods provide us:" a fine and original vein of poetry is not
one of their most contemptible gifts, and the rest is scarcely worth
thinking of, except as it may be a mortification to those who expect
perfection from human nature; or who have been idle enough at some
period of their lives, to deify men of genius as possessing claims above
it. But this is a chord that jars, and we shall not dwell upon it.

Lord Byron we have called, according to the old proverb, "the spoiled
child of fortune:" Mr. Wordsworth might plead, in mitigation of some
peculiarities, that he is "the spoiled child of disappointment. " We are
convinced, if he had been early a popular poet, he would have borne his
honours meekly, and would have been a person of great _bonhommie_ and
frankness of disposition. But the sense of injustice and of undeserved
ridicule sours the temper and narrows the views. To have produced works
of genius, and to find them neglected or treated with scorn, is one of
the heaviest trials of human patience. We exaggerate our own merits when
they are denied by others, and are apt to grudge and cavil at every
particle of praise bestowed on those to whom we feel a conscious
superiority. In mere self-defence we turn against the world, when it
turns against us; brood over the undeserved slights we receive; and thus
the genial current of the soul is stopped, or vents itself in effusions
of petulance and self-conceit. Mr. Wordsworth has thought too much of
contemporary critics and criticism; and less than he ought of the award
of posterity, and of the opinion, we do not say of private friends, but
of those who were made so by their admiration of his genius. He did not
court popularity by a conformity to established models, and he ought
not to have been surprised that his originality was not understood as a
matter of course. He has _gnawed too much on the bridle_; and has often
thrown out crusts to the critics, in mere defiance or as a point of
honour when he was challenged, which otherwise his own good sense would
have withheld. We suspect that Mr. Wordsworth's feelings are a little
morbid in this respect, or that he resents censure more than he is
gratified by praise. Otherwise, the tide has turned much in his favour
of late years--he has a large body of determined partisans--and is at
present sufficiently in request with the public to save or relieve him
from the last necessity to which a man of genius can be reduced--that
of becoming the God of his own idolatry!





* * * * *





MR. MALTHUS.



Mr. Malthus may be considered as one of those rare and fortunate writers
who have attained a _scientific_ reputation in questions of moral and
political philosophy. His name undoubtedly stands very high in the
present age, and will in all probability go down to posterity with more
or less of renown or obloquy. It was said by a person well qualified
to judge both from strength and candour of mind, that "it would take
a thousand years at least to answer his work on Population. " He has
certainly thrown a new light on that question, and changed the aspect of
political economy in a decided and material point of view--whether he
has not also endeavoured to spread a gloom over the hopes and more
sanguine speculations of man, and to cast a slur upon the face of
nature, is another question. There is this to be said for Mr. Malthus,
that in speaking of him, one knows what one is talking about. He is
something beyond a mere name--one has not to _beat the bush_ about his
talents, his attainments, his vast reputation, and leave off without
knowing what it all amounts to--he is not one of those great men, who
set themselves off and strut and fret an hour upon the stage, during a
day-dream of popularity, with the ornaments and jewels borrowed from the
common stock, to which nothing but their vanity and presumption gives
them the least individual claim--he has dug into the mine of truth, and
brought up ore mixed with dross! In weighing his merits we come at once
to the question of what he has done or failed to do. It is a specific
claim that he sets up. When we speak of Mr. Malthus, we mean the _Essay
on Population_; and when we mention the Essay on Population, we mean
a distinct leading proposition, that stands out intelligibly from all
trashy pretence, and is a ground on which to fix the levers that may
move the world, backwards or forwards. He has not left opinion where
he found it; he has advanced or given it a wrong bias, or thrown a
stumbling-block in its way. In a word, his name is not stuck, like so
many others, in the firmament of reputation, nobody knows why, inscribed
in great letters, and with a transparency of TALENTS, GENIUS, LEARNING
blazing round it--it is tantamount to an idea, it is identified with
a principle, it means that _the population cannot go on perpetually
increasing without pressing on the limits of the means of subsistence,
and that a check of some kind or other must, sooner or later, be opposed
to it_. This is the essence of the doctrine which Mr. Malthus has been
the first to bring into general notice, and as we think, to establish
beyond the fear of contradiction. Admitting then as we do the prominence
and the value of his claims to public attention, it yet remains a
question, how far those claims are (as to the talent displayed in them)
strictly original; how far (as to the logical accuracy with which he has
treated the subject) he has introduced foreign and doubtful matter
into it; and how far (as to the spirit in which he has conducted his
inquiries, and applied a general principle to particular objects) he has
only drawn fair and inevitable conclusions from it, or endeavoured to
tamper with and wrest it to sinister and servile purposes. A writer who
shrinks from following up a well-founded principle into its untoward
consequences from timidity or false delicacy, is not worthy of the
name of a philosopher: a writer who assumes the garb of candour and an
inflexible love of truth to garble and pervert it, to crouch to power
and pander to prejudice, deserves a worse title than that of a sophist!

Mr. Malthus's first octavo volume on this subject (published in the year
1798) was intended as an answer to Mr. Godwin's _Enquiry concerning
Political Justice_. It was well got up for the purpose, and had an
immediate effect. It was what in the language of the ring is called _a
facer_. It made Mr. Godwin and the other advocates of Modern Philosophy
look about them. It may be almost doubted whether Mr. Malthus was in the
first instance serious in many things that he threw out, or whether he
did not hazard the whole as an amusing and extreme paradox, which might
puzzle the reader as it had done himself in an idle moment, but to which
no practical consequence whatever could attach. This state of mind would
probably continue till the irritation of enemies and the encouragement
of friends convinced him that what he had at first exhibited as an idle
fancy was in fact a very valuable discovery, or "like the toad ugly and
venomous, had yet a precious jewel in its head. " Such a supposition
would at least account for some things in the original Essay, which
scarcely any writer would venture upon, except as professed exercises of
ingenuity, and which have been since in part retracted. But a wrong
bias was thus given, and the author's theory was thus rendered warped,
disjointed, and sophistical from the very outset.

Nothing could in fact be more illogical (not to say absurd) than the
whole of Mr. Malthus's reasoning applied as an answer (_par excellence_)
to Mr. Godwin's book, or to the theories of other Utopian philosophers.
Mr. Godwin was not singular, but was kept in countenance by many
authorities, both ancient and modern, in supposing a state of society
possible in which the passions and wills of individuals would be
conformed to the general good, in which the knowledge of the best means
of promoting human welfare and the desire of contributing to it
would banish vice and misery from the world, and in which, the
stumbling-blocks of ignorance, of selfishness, and the indulgence of
gross appetite being removed, all things would move on by the mere
impulse of wisdom and virtue, to still higher and higher degrees of
perfection and happiness. Compared with the lamentable and gross
deficiencies of existing institutions, such a view of futurity as barely
possible could not fail to allure the gaze and tempt the aspiring
thoughts of the philanthropist and the philosopher: the hopes and the
imaginations of speculative men could not but rush forward into this
ideal world as into a _vacuum_ of good; and from "the mighty stream of
tendency" (as Mr. Wordsworth in the cant of the day calls it,) there was
danger that the proud monuments of time-hallowed institutions, that the
strong-holds of power and corruption, that "the Corinthian capitals of
polished society," with the base and pediments, might be overthrown
and swept away as by a hurricane. There were not wanting persons whose
ignorance, whose fears, whose pride, or whose prejudices contemplated
such an alternative with horror; and who would naturally feel no small
obligation to the man who should relieve their apprehensions from the
stunning roar of this mighty change of opinion that thundered at a
distance, and should be able, by some logical apparatus or unexpected
turn of the argument, to prevent the vessel of the state from being
hurried forward with the progress of improvement, and dashed in pieces
down the tremendous precipice of human perfectibility. Then comes Mr.
Malthus forward with the geometrical and arithmetical ratios in his
hands, and holds them out to his affrighted contemporaries as the only
means of salvation. "For" (so argued the author of the Essay) "let the
principles of Mr. Godwin's Enquiry and of other similar works be carried
literally and completely into effect; let every corruption and abuse of
power be entirely got rid of; let virtue, knowledge, and civilization
be advanced to the greatest height that these visionary reformers would
suppose; let the passions and appetites be subjected to the utmost
control of reason and influence of public opinion: grant them, in
a word, all that they ask, and the more completely their views are
realized, the sooner will they be overthrown again, and the more
inevitable and fatal will be the catastrophe. For the principle of
population will still prevail, and from the comfort, ease, and plenty
that will abound, will receive an increasing force and _impetus_; the
number of mouths to be fed will have no limit, but the food that is to
supply them cannot keep pace with the demand for it; we must come to a
stop somewhere, even though each square yard, by extreme improvements in
cultivation, could maintain its man: in this state of things there
will be no remedy, the wholesome checks of vice and misery (which have
hitherto kept this principle within bounds) will have been done away;
the voice of reason will be unheard; the passions only will bear
sway; famine, distress, havoc, and dismay will spread around; hatred,
violence, war, and bloodshed will be the infallible consequence, and
from the pinnacle of happiness, peace, refinement, and social advantage,
we shall be hurled once more into a profounder abyss of misery, want,
and barbarism than ever, by the sole operation of the principle of
population! "--Such is a brief abstract of the argument of the Essay.
Can any thing be less conclusive, a more complete fallacy and _petitio
principii_? Mr. Malthus concedes, he assumes a state of perfectibility,
such as his opponents imagined, in which the general good is to obtain
the entire mastery of individual interests, and reason of gross
appetites and passions; and then he argues that such a perfect structure
of society will fall by its own weight, or rather be undermined by the
principle of population, because in the highest possible state of the
subjugation of the passions to reason, they will be absolutely lawless
and unchecked, and because as men become enlightened, quick sighted
and public-spirited, they will shew themselves utterly blind to the
consequences of their actions, utterly indifferent to their own
well-being and that of all succeeding generations, whose fate is placed
in their hands. This we conceive to be the boldest paralogism that ever
was offered to the world, or palmed upon willing credulity. Against
whatever other scheme of reform this objection might be valid, the
one it was brought expressly to overturn was impregnable against it,
invulnerable to its slightest graze. Say that the Utopian reasoners are
visionaries, unfounded; that the state of virtue and knowledge they
suppose, in which reason shall have become all-in-all, can never take
place, that it is inconsistent with the nature of man and with all
experience, well and good--but to say that society will have attained
this high and "palmy state," that reason will have become the master-
key to all our motives, and that when arrived at its greatest power it
will cease to act at all, but will fall down dead, inert, and senseless
before the principle of population, is an opinion which one would
think few people would choose to advance or assent to, without strong
inducements for maintaining or believing it.

The fact, however, is, that Mr. Malthus found this argument entire (the
principle and the application of it) in an obscure and almost forgotten
work published about the middle of the last century, entitled _Various
Prospects of Mankind, Nature, and Providence_, by a Scotch gentleman
of the name of Wallace. The chapter in this work on the Principle
of Population, considered as a bar to all ultimate views of human
improvement, was probably written to amuse an idle hour, or read as a
paper to exercise the wits of some literary society in the Northern
capital, and no farther responsibility or importance annexed to it. Mr.
Malthus, by adopting and setting his name to it, has given it sufficient
currency and effect. It sometimes happens that one writer is the first
to discover a certain principle or lay down a given observation, and
that another makes an application of, or draws a remote or an immediate
inference from it, totally unforeseen by the first, and from which, in
all probability, he might have widely dissented. But this is not so
in the present instance. Mr. Malthus has borrowed (perhaps without
consciousness, at any rate without acknowledgment) both the preliminary
statement, that the increase in the supply of food "from a limited
earth and a limited fertility" must have an end, while the tendency to
increase in the principle of population has none, without some external
and forcible restraint on it, and the subsequent use made of this
statement as an insuperable bar to all schemes of Utopian or progressive
improvement--both these he has borrowed (whole) from Wallace, with all
their imperfections on their heads, and has added more and greater
ones to them out of his own store. In order to produce something of a
startling and dramatic effect, he has strained a point or two. In order
to quell and frighten away the bugbear of Modern Philosophy, he was
obliged to make a sort of monster of the principle of population, which
was brought into the field against it, and which was to swallow it up
quick. No half-measures, no middle course of reasoning would do. With a
view to meet the highest possible power of reason in the new order of
things, Mr. Malthus saw the necessity of giving the greatest possible
physical weight to the antagonist principle, and he accordingly lays
it down that its operation is mechanical and irresistible. He premises
these two propositions as the basis of all his reasoning, 1. _That food
is necessary to man_; 2. _That the desire to propagate the species is an
equally indispensable law of our existence_:--thus making it appear
that these two wants or impulses are equal and coordinate principles
of action. If this double statement had been true, the whole scope and
structure of his reasoning (as hostile to human hopes and sanguine
speculations) would have been irrefragable; but as it is not true, the
whole (in that view) falls to the ground. According to Mr. Malthus's
octavo edition, the sexual passion is as necessary to be gratified as
the appetite of hunger, and a man can no more exist without propagating
his species than he can live without eating. Were it so, neither of
these passions would admit of any excuses, any delay, any restraint from
reason or foresight; and the only checks to the principle of population
must be vice and misery. The argument would be triumphant and complete.
But there is no analogy, no parity in the two cases, such as our author
here assumes. No man can live for any length of time without food; many
persons live all their lives without gratifying the other sense.
The longer the craving after food is unsatisfied, the more violent,
imperious, and uncontroulable the desire becomes; whereas the longer the
gratification of the sexual passion is resisted, the greater force does
habit and resolution acquire over it; and, generally speaking, it is
a well-known fact, attested by all observation and history, that this
latter passion is subject more or less to controul from personal
feelings and character, from public opinions and the institutions of
society, so as to lead either to a lawful and regulated indulgence, or
to partial or total abstinence, according to the dictates of _moral
restraint_, which latter check to the inordinate excesses and unheard-of
consequences of the principle of population, our author, having no
longer an extreme case to make out, admits and is willing to patronize
in addition to the two former and exclusive ones of _vice and misery_,
in the second and remaining editions of his work. Mr. Malthus has shewn
some awkwardness or even reluctance in softening down the harshness of
his first peremptory decision. He sometimes grants his grand exception
cordially, proceeds to argue stoutly, and to try conclusions upon it;
at other times he seems disposed to cavil about or retract it:--"the
influence of moral restraint is very inconsiderable, or none at all. " It
is indeed difficult (more particularly for so formal and nice a reasoner
as Mr. Malthus) to piece such contradictions plausibly or gracefully
together. We wonder how _he_ manages it--how _any one_ should attempt
it! The whole question, the _gist_ of the argument of his early volume
turned upon this, "Whether vice and misery were the _only_ actual or
possible checks to the principle of population? " He then said they were,
and farewell to building castles in the air: he now says that _moral
restraint_ is to be coupled with these, and that its influence depends
greatly on the state of laws and manners--and Utopia stands where
it did, a great way off indeed, but not turned _topsy-turvy_ by our
magician's wand! Should we ever arrive there, that is, attain to a state
of _perfect moral restraint_, we shall not be driven headlong back into
Epicurus's stye for want of the only possible checks to population,
_vice and misery_; and in proportion as we advance that way, that is, as
the influence of moral restraint is extended, the necessity for vice and
misery will be diminished, instead of being increased according to the
first alarm given by the Essay. Again, the advance of civilization and
of population in consequence with the same degree of moral restraint (as
there exists in England at this present time, for instance) is a good,
and not an evil--but this does not appear from the Essay. The Essay
shews that population is not (as had been sometimes taken for granted)
an abstract and unqualified good; but it led many persons to suppose
that it was an abstract and unqualified evil, to be checked only by vice
and misery, and producing, according to its encouragement a greater
quantity of vice and misery; and this error the author has not been
at sufficient pains to do away. Another thing, in which Mr. Malthus
attempted to _clench_ Wallace's argument, was in giving to the
disproportionate power of increase in the principle of population
and the supply of food a mathematical form, or reducing it to the
arithmetical and geometrical ratios, in which we believe Mr. Malthus is
now generally admitted, even by his friends and admirers, to have been
wrong. There is evidently no inherent difference in the principle of
increase in food or population; since a grain of corn, for example, will
propagate and multiply itself much faster even than the human species.
A bushel of wheat will sow a field; that field will furnish seed for
twenty others. So that the limit to the means of subsistence is only the
want of room to raise it in, or, as Wallace expresses it, "a limited
fertility and a limited earth. " Up to the point where the earth or any
given country is fully occupied or cultivated, the means of subsistence
naturally increase in a geometrical ratio, and will more than keep pace
with the natural and unrestrained progress of population; and beyond
that point, they do not go on increasing even in Mr. Malthus's
arithmetical ratio, but are stationary or nearly so. So far, then, is
this proportion from being universally and mathematically true, that
in no part of the world or state of society does it hold good. But our
theorist, by laying down this double ratio as a law of nature, gains
this advantage, that at all times it seems as if, whether in new or
old-peopled countries, in fertile or barren soils, the population was
pressing hard on the means of subsistence; and again, it seems as if the
evil increased with the progress of improvement and civilization; for if
you cast your eye at the scale which is supposed to be calculated upon
true and infallible _data_, you find that when the population is at
8, the means of subsistence are at 4; so that here there is only a
_deficit_ of one half; but when it is at 32, they have only got to 6, so
that here there is a difference of 26 in 32, and so on in proportion;
the farther we proceed, the more enormous is the mass of vice and
misery we must undergo, as a consequence of the natural excess of the
population over the means of subsistence and as a salutary check to its
farther desolating progress. The mathematical Table, placed at the front
of the Essay, therefore leads to a secret suspicion or a bare-faced
assumption, that we ought in mere kindness and compassion to give every
sort of indirect and under-hand encouragement (to say the least) to the
providential checks of vice and misery; as the sooner we arrest this
formidable and paramount evil in its course, the less opportunity we
leave it of doing incalculable mischief. Accordingly, whenever there is
the least talk of colonizing new countries, of extending the population,
or adding to social comforts and improvements, Mr. Malthus conjures up
his double ratios, and insists on the alarming results of advancing
them a single step forward in the series. By the same rule, it would
be better to return at once to a state of barbarism; and to take the
benefit of acorns and scuttle-fish, as a security against the luxuries
and wants of civilized life. But it is not our ingenious author's wish
to hint at or recommend any alterations in existing institutions; and he
is therefore silent on that unpalatable part of the subject and natural
inference from his principles.

Mr. Malthus's "gospel is preached to the poor. " He lectures them on
economy, on morality, the regulation of their passions (which, he says,
at other times, are amenable to no restraint) and on the ungracious
topic, that "the laws of nature, which are the laws of God, have doomed
them and their families to starve for want of a right to the smallest
portion of food beyond what their labour will supply, or some charitable
hand may hold out in compassion. " This is illiberal, and it is not
philosophical. The laws of nature or of God, to which the author
appeals, are no other than a limited fertility and a limited earth.
Within those bounds, the rest is regulated by the laws of man. The
division of the produce of the soil, the price of labour, the relief
afforded to the poor, are matters of human arrangement: while any
charitable hand can extend relief, it is a proof that the means of
subsistence are not exhausted in themselves, that "the tables are not
full! " Mr. Malthus says that the laws of nature, which are the laws of
God, have rendered that relief physically impossible; and yet he would
abrogate the poor-laws by an act of the legislature, in order to take
away that _impossible_ relief, which the laws of God deny, and which the
laws of man _actually_ afford. We cannot think that this view of his
subject, which is prominent and dwelt on at great length and with much
pertinacity, is dictated either by rigid logic or melting charity! A
labouring man is not allowed to knock down a hare or a partridge that
spoils his garden: a country-squire keeps a pack of hounds: a lady of
quality rides out with a footman behind her, on two sleek, well-fed
horses. We have not a word to say against all this as exemplifying the
spirit of the English Constitution, as a part of the law of the land, or
as an artful distribution of light and shade in the social picture; but
if any one insists at the same time that "the laws of nature, which are
the laws of God, have doomed the poor and their families to starve,"
because the principle of population has encroached upon and swallowed up
the means of subsistence, so that not a mouthful of food is left _by the
grinding law of necessity_ for the poor, we beg leave to deny both fact
and inference--and we put it to Mr. Malthus whether we are not, in
strictness, justified in doing so?

We have, perhaps, said enough to explain our feeling on the subject of
Mr. Malthus's merits and defects. We think he had the opportunity and
the means in his hands of producing a great work on the principle of
population; but we believe he has let it slip from his having an eye to
other things besides that broad and unexplored question. He wished not
merely to advance to the discovery of certain great and valuable truths,
but at the same time to overthrow certain unfashionable paradoxes by
exaggerated statements--to curry favour with existing prejudices and
interests by garbled representations. He has, in a word, as it appears
to us on a candid retrospect and without any feelings of controversial
asperity rankling in our minds, sunk the philosopher and the friend of
his species (a character to which he might have aspired) in the sophist
and party-writer. The period at which Mr. Malthus came forward teemed
with answers to Modern Philosophy, with antidotes to liberty and
humanity, with abusive Histories of the Greek and Roman republics, with
fulsome panegyrics on the Roman Emperors (at the very time when we were
reviling Buonaparte for his strides to universal empire) with the slime
and offal of desperate servility--and we cannot but consider the
Essay as one of the poisonous ingredients thrown into the cauldron of
Legitimacy "to make it thick and slab. " Our author has, indeed, so
far done service to the cause of truth, that he has counteracted
many capital errors formerly prevailing as to the universal and
indiscriminate encouragement of population under all circumstances; but
he has countenanced opposite errors, which if adopted in theory and
practice would be even more mischievous, and has left it to future
philosophers to follow up the principle, that some check must be
provided for the unrestrained progress of population, into a set of
wiser and more humane consequences. Mr. Godwin has lately attempted an
answer to the Essay (thus giving Mr. Malthus a _Roland for his Oliver_)
but we think he has judged ill in endeavouring to invalidate the
principle, instead of confining himself to point out the misapplication
of it. There is one argument introduced in this Reply, which will,
perhaps, amuse the reader as a sort of metaphysical puzzle.

"It has sometimes occurred to me whether Mr. Malthus did not catch the
first hint of his geometrical ratio from a curious passage of Judge
Blackstone, on consanguinity, which is as follows:--

"The doctrine of lineal consanguinity is sufficiently plain and obvious;
but it is at the first view astonishing to consider the number of lineal
ancestors which every man has within no very great number of degrees:
and so many different bloods is a man said to contain in his veins, as
he hath lineal ancestors. Of these he hath two in the first ascending
degree, his own parents; he hath four in the second, the parents of his
father and the parents of his mother; he hath eight in the third, the
parents of his two grandfathers and two grandmothers; and by the same
rule of progression, he hath an hundred and twenty-eight in the seventh;
a thousand and twenty-four in the tenth; and at the twentieth degree, or
the distance of twenty generations, every man hath above a million of
ancestors, as common arithmetic will demonstrate.

"This will seem surprising to those who are unacquainted with the
increasing power of progressive numbers; but is palpably evident from
the following table of a geometrical progression, in which the first
term is 2, and the denominator also 2; or, to speak more intelligibly,
it is evident, for that each of us has two ancestors in the first
degree; the number of which is doubled at every remove, because each of
our ancestors had also two ancestors of his own.

_Lineal Degrees. _ _Number of Ancestors_.

1 . . . . . . 2
2 . . . . . . 4
3 . . . . . . 8
4 . . . . . . 16
5 . . . . . . 32
6 . . . . . . 64
7 . . . . . . 128
8 . . . . . . 256
9 . . . . . . 512
10 . . . . . . 1024
11 . . . . . . 2048
12 . . . . . . 4096
13 . . . . . . 8192
14 . . . . . . 16,384
15 . . . . . . 32,768
16 . . . . . . 65,536
17 . . . . . . 131,072
18 . . . . . .