But I fear that this, like some other few of Wordsworth's _many_ striking passages, means less than it seems, or rather promises to mean. Poets (especially if philosophers too) are apt to represent the effect made upon themselves as general; the geese of Phœbus are all swans; and Wordsworth's shepherds and estates men are Wordsworth's, even (as in old Michael) in the unpoetic traits of character. Whether mountains have any particular effect on the native inhabitants by virtue of being mountains exclusively, and what that effect is, would be a difficult problem. If independent tribes, mountaineers are robbers of the lowlanders; brave, active, and with all the usual warlike good and bad qualities that result from habits of adventurous robbery. Add clanship and the superstitions that are the surviving _precipitate_ of an established religion, both which are common to the uncivilised Celtic tribes, in plain no less than in mountain, and you have the Scottish Highlanders. But where the inhabitants exist as states, or civilised parts of civilised states, they appear to be in mind and character just what their condition and employments would render them in level plain, the same as amid Alpine heights. At least the influence acts indirectly only, as far as the mountains are the _causa causæ_ or occasion of a _pastoral_ life instead of an agricultural; thus combining a lax and common property, possessed by a whole district, with small hereditary estates sacred to each, while the properties in sheep seem to partake of both characters. And truly, to this circumstance, aided by the favourable action of a necessarily scanty population (for _man_ is an oak that wants room, not a _plantation tree_), we must attribute whatever superiority the mountaineers of Cumberland and Westmoreland and of the Swiss and Tyrolese Alps possess, as the shocking contrast of the Welsh mountaineers too clearly evinces. But this subject I have discussed, and (if I do not flatter myself) satisfactorily, in the Literary Life, and I will not conceal from _you_ that this inferred dependency of the human soul on accidents of birth-place and abode, together with the vague, misty, rather than mystic, confusion of God with the world, and the accompanying nature-worship, of which the asserted dependence forms a part, is the trait in Wordsworth's poetic works that I most dislike as unhealthful, and denounce as contagious; while the odd introduction of the popular, almost the vulgar, religion in his later publications (the popping in, as Hartley says, of the old man with a beard), suggests the painful suspicion of worldly prudence--at best a justification of masking truth (which, in fact, is a falsehood substituted for a truth withheld) on plea of expediency--carried into religion. At least it conjures up to my fancy a sort of _Janus_ head of Spinoza and Dr. Watts, or "I and my brother the dean." Permit me, then, in the place of the two lines,