The Norton Anthology of English literature. Volume 2

Well, then, what is the good of our now rehearsing the praises of fire and strength to ourselves, who dwell too exclusively on them already? When Mr. Sidgwick says so broadly, that the world wants fire and strength even more than sweetness and light, is he not carried away by a turn for broad generalization? does he not forget that the world is not all of one piece, and every piece with the same needs at the same time? It may be true that the Roman world at the beginning of our era, or Leo the Tenth's Court at the time of the Reformation, or French society in the eighteenth century,2 needed fire and strength even more than sweetness and light. But can it be said that the Barbarians who overran the empire needed fire and strength even more than sweetness and light; or that the Puritans needed them more; or that Mr. Murphy, the Birmingham lecturer, and the Rev. W. Cattle3 and his friends, need them more?

The Puritan's great danger is that he imagines himself in possession of a rule telling him the unum necessarium, or one thing needful, and that he then remains satisfied with a very crude conception of what this rule really is and what it tells him, thinks he has now knowledge and henceforth needs only to act, and, in this dangerous state of assurance and self-satisfaction, proceeds to give full swing to a number of the instincts of his ordinary self. Some of the instincts of his ordinary self he has, by the help of his rule of life, conquered; but others which he has not conquered by this help he is so far from perceiving to need subjugation, and to be instincts of an inferior self, that he even fancies it to be his right and duty, in virtue of having conquered a limited part of himself, to give unchecked swing to the remainder. He is, I say, a victim of Hebraism, of the tendency to cultivate strictness of conscience rather than spontaneity of consciousness. And what he wants is a larger conception of human nature, showing him the number of other points at which his nature must come to its best, besides the points which he himself knows and thinks of. There is no unum necessarium, or one thing needful, which can free human

2. Societies representing an excess of sophisti-3. A Nonconformist clergyman who was chairman cated worldliness as at the courts of a Roman of the anti-Catholic meeting addressed by Murphy emperor such as Nero (54�68 C.E.) or of Pope Leo in 1867 (see chapter 2, "Doing As One Likes," X (1 513-21) or Louis XV (1715-74), respectively. p. 1399).

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1404 / MATTHEW ARNOLD

nature from the obligation of trying to come to its best at all these points. The real unum necessarium for us is to come to our best at all points. Instead of our "one thing needful," justifying in us vulgarity, hideousness, ignorance, violence�our vulgarity, hideousness, ignorance, violence, are really so many touchstones4 which try our one thing needful, and which prove that in the state, at any rate, in which we ourselves have it, it is not all we want. And as the force which encourages us to stand staunch and fast by the rule and ground we have is Hebraism, so the force which encourages us to go back upon this rule, and to try the very ground on which we appear to stand, is Hellenism�a turn for giving our consciousness free play and enlarging its range. And what I say is, not that Hellenism is always for everybody more wanted than Hebraism, but that for the Rev. W. Cattle at this particular moment, and for the great majority of us his fellow countrymen, it is more wanted.

1868,1869

From The Study of Poetry1

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

Let me be permitted to quote these words of my own, as uttering the thought which should, in my opinion, go with us and govern us in all our study of poetry. In the present work2 it is the course of one great contributory stream to the world-river of poetry that we are invited to follow. We are here invited to trace the stream of English poetry. Rut whether we set ourselves, as here, to follow only one of the several streams that make the mighty river of poetry, or whether we seek to know them all, our governing thought should be the