There is only one thing which can master the
perplexed stuff of epic material into unity; and that is, an ability to
see in particular human experience some significant symbolism of man's
general destiny.
It is natural that, after the epic poet has arrived, the crude epic
material in which he worked should scarcely be heard of. It could only
be handed on by the minstrels themselves; and their audiences would not
be likely to listen comfortably to the old piecemeal songs after they
had heard the familiar events fall into the magnificent ordered pomp of
the genuine epic poet. The tradition, indeed, would start afresh with
him; but how the novel tradition fared as it grew old with his
successors, is difficult guesswork. We can tell, however, sometimes, in
what stage of the epic material's development the great unifying epic
poet occurred. Three roughly defined stages have been mentioned. Homer
perhaps came when the epic material was still in its first stage of
being court-poetry. Almost certainly this is when the poets of the
Crusading lays, of the _Song of Roland_, and the _Poem of the Cid_, set
to work. Hesiod is a clear instance of the poet who masters epic
material after it has passed into popular possession; and the
_Nibelungenlied_ is thought to be made out of matter that has passed
from the people back again to the courts.
Epic poetry, then, as distinct from mere epic material, is the concern
of this book. The intention is, to determine wherein epic poetry is a
definite species of literature, what it characteristically does for
conscious human life, and to find out whether this species and this
function have shown, and are likely to show, any development.
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