The Things That Are More Excellent

The poem is divided into nine even stanzas, each of which hones in on the things that are “more excellent.” For every reader, these “things” will be different, but the poet hoped that the stanzas would inspire anyone exploring them to remember what’s truly important to them in life. Whether that’s friendship, family, or experiences, it’s vital to remember what’s important and not get distracted by wealth, material possessions, and society’s expectations. 

The Things That Are More Excellent
William Watson

As we wax older on this earth,Till many a toy that charmed us seemsEmptied of beauty, stripped of worth,And mean as dust and dead as dreams —For gauds that perished, shows that passed,Some recompense the Fates have sent;Thrice lovelier shine the things that last,The things that are more excellent.

Tired of eternal barren brawl,An hour with silence we prefer,Where statelier rise the woods than allYon towers of talk at Westminster.Let this man prate and that man plot,On fame or place or title bent:The votes of veering crowds are notThe things that are more excellent.

Shall we perturb and vex our soulFor " wrongs" which no true freedom mar,Which no man's upright walk control,And from no guiltless deed debar?What odds though tonguesters heal, or leaveUnhealed, the grievance they invent?To things, not phantoms, let us cleave —The things that are more excellent.

Nought nobler is than to be free:The stars of heaven are free becauseIn amplitude of libertyTheir joy is to obey the laws.From servitude to freedom's nameFree thou thy mind in bondage pent;Depose the fetich, and proclaimThe things that are more excellent.

And in appropriate dust be hurledThat dull, punctilious god, whom theyThat call their tiny clan the world,Serve and obsequiously obey:Who con their ritual of Routine,With minds to one dead likeness blent,And never ev'n in dreams have seenThe things that are more excellent.

To dress, to call, to dine, to breakNo canon of the social code,The little laws that lacqueys make,The futile decalogue of Mode —How many Asoul for these things lives,With pious passion, grave intent!While Nature careless-handed givesThe things that are more excellent.

To hug the wealth ye cannot use,And lack the riches all may gain —O blind and wanting wit to choose,Who house the chaff and burn the grain!And still doth life with starry towersLure to the bright, divine ascent! —Be yours the things ye would: be oursThe things that are more excellent.

The grace of friendship — mind and heartLinked with their fellow heart and mind;The gains of science, gifts of art;The sense of oneness with our kind;The thirst to know and understand —A large and liberal discontent:These are the goods in life's rich hand,The things that are more excellent.

In faultless rhythm the ocean rolls,A rapturous silence thrills the skies;And on this earth are lovely souls,That softly look with aidful eyes.Though dark, O God, Thy course and track,I think Thou must at least have meantThat nought which lives should wholly lackThe things that are more excellent.

Summary 

‘The Things That Are More Excellent’ by William Watson celebrates the virtues and qualities more valuable than material possessions or outward success.

The poem begins by acknowledging that many things in life people strive for and find important, such as wealth, power, and fame. However, the speaker argues that other things are even more excellent and valuable than these external markers of success. The speaker emphasizes that these traits are desirable and essential for a truly fulfilling and meaningful life.

The poem concludes with the assertion that while material possessions and worldly success may fade away, the things that are truly excellent will endure and remain important throughout one’s life.

Structure and Form 

‘The Things That Are More Excellent’ by William Watson is a nine-stanza poem with eight lines each. The poem follows a traditional rhyme scheme of ABABCDCD EFEFGHGH, and so on, changing sounds from stanza to stanza. But, always repeating the word “excellent” at the end of every stanza. 

The consistent rhyme scheme helps to create a sense of stability and order in the poem, which complements the poem’s theme. The consistent meter, with each line containing eight syllables, also contributes to the poem’s overall sense of balance and harmony.

Additionally, using the quatrain form allows Watson to present each idea or contrast in a concise and focused manner, giving the poem a sense of clarity and purpose. Each stanza presents a new set of ideas, but they are all connected by the overarching theme of the things that are more excellent.

Literary Devices 

In this poem, the poet uses a few different literary devices. For example: 

• Alliteration: this is seen through the repetition of consonant sounds in neighboring words. For example, “we wax” in line one of stanza one.
• Assonance: can be seen when the poet repeats the same vowel sound. For example, the repetition of vowel sounds in neighboring words, such as “naught nobler is.”
• Metaphor: A comparison between two unlike things without using “like” or “as.” For example, “the futile decalogue of Mode” and “life’s rich hand.”
• Personification: this occurs when the poet imbues something nonhuman with human characteristics. For example, the phrase “Nature careless-handed.”
• Repetition: Repeating words or phrases for emphasis, such as “The things that are more excellent,” which is seen at the end of every line. This is also known as a refrain.

Detailed Analysis 

Stanza One 

As we wax older on this earth,

Till many a toy that charmed us seems

Emptied of beauty, stripped of worth,

And mean as dust and dead as dreams—

For gauds that perished, shows that passed,

Some recompense the Fates have sent:

Thrice lovelier shine the things that last,

The things that are more excellent.

In the first stanza of ‘The Things That Are More Excellent,’ William Watson reflects on the passage of time and how it affects our perceptions of the world. As we age, the toys and trinkets that once enchanted us lose their allure, becoming dull and meaningless. But, Watson suggests, there is compensation for this loss of innocence and wonder. The things that endure that are truly excellent become all the more beautiful and precious.

Watson contrasts the transience of material possessions with the lasting value of more meaningful things. Instead of focusing on the fleeting praise of others or the shallow dramas of everyday life, Watson urges his readers to seek out the more profound pleasures of life.

Stanza Two 

Tired of the Senate’s barren brawl,

An hour with silence we prefer,

Where statelier rise the woods than all

Yon towers of talk at Westminster.

Let this man prate and that man plot,

On fame or place or title bent:

The votes of veering crowds are not

The things that are more excellent.

The second stanza of ‘The Things That Are More Excellent’ focuses on what is valuable in life by discussing a specific example of what is not. The stanza describes the Senate as a “barren brawl,” implying that the political process is chaotic and unproductive. The speaker prefers silence and the natural beauty of the woods, which are described as “statelier” than the “towers of talk” at Westminster, suggesting that the noise and rhetoric of politics are insignificant compared to the tranquility of nature.

The stanza then goes on to criticize the motivations of politicians, describing them as “prating” and “plotting” in pursuit of “fame or place or title.” The phrase “veering crowds” suggests that public opinion is inconsistent and unreliable and that politicians are more concerned with winning votes than pursuing what is truly excellent.

Stanza Three 

Shall we perturb and vex our soul

For “wrongs” which no true freedom mar,

Which no man’s upright walk control,

And from no guiltless deed debar?

What odds though tonguesters heal or leave

Unhealed, the grievance they invent?

To things, not phantoms, let us cleave—

The things that are more excellent.

In the poem’s third stanza, Watson continues to explore the theme of freedom, both as a political ideal and a state of mind. He argues that true freedom is not simply a matter of being able to do whatever we want but rather a matter of aligning ourselves with values and principles that reflect our deepest aspirations.

Watson critiques the tendency of some people to become overly fixated on what they perceive as “wrongs,” such as injustice or inequality, even when these issues do not truly threaten their freedom or well-being. He suggests that this kind of fixation can lead to a sense of victimhood and powerlessness and distract us from pursuing the things that truly matter in life.

Instead, Watson argues that we should focus on ‘The Things That Are More Excellent’ – the values and principles that give our lives meaning and purpose. He suggests that we should strive to be free from external constraints and the “fetich” of conformity and conventionality that can hold us back.

Watson concludes the stanza with a critique of the kind of social conformity that can stifle individuality and creativity. He suggests that many people go through life without questioning the rituals and routines that govern their behavior and that this lack of imagination and curiosity prevents them from experiencing the true richness and diversity of the world around them.

Stanza Four 

Nought nobler is, than to be free:

The stars of heaven are free because

In amplitude of liberty

Their joy is to obey the laws.

From servitude to freedom’s name

Free thou thy mind in bondage pent;

Depose the fetich, and proclaim

The things that are more excellent.

This stanza of the poem explores the concept of freedom and its relationship to obedience and the rule of law. The stanza begins with the assertion that “Nought nobler is than to be free,” suggesting that freedom is the ultimate goal or value. This idea is supported by the comparison to the stars of heaven, which are described as being “free” because they joyfully obey the laws of nature.

The stanza then shifts to a more personal level, urging the reader to “free thou thy mind in bondage pent.” This suggests that the speaker sees the pursuit of freedom as a personal and internal struggle rather than just a political or societal issue. The phrase “Depose the fetich” can be read as a call to reject false idols or beliefs holding one back from true freedom and excellence.

The final line of the stanza, “Proclaim the things that are more excellent,” ties back to the poem’s overall theme by emphasizing that true excellence lies in virtues and qualities that are not necessarily related to material possessions.

Stanza Five 

And in appropriate dust be hurled

That dull, punctilious god, whom they

That call their tiny clan the world,

Serve and obsequiously obey:

Who con their ritual of Routine,

With minds to one dead likeness blent,

And never ev’n in dreams have seen

The things that are more excellent.

In the poem’s fifth stanza, Watson continues his critique of society’s values and emphasizes the importance of breaking free from societal expectations and norms. He argues that many people are trapped in a “punctilious god” of routine and conformity, blindly following their society’s rules and customs without considering whether they truly align with their values and desires.

Watson suggests that this kind of conformity is limiting and ultimately unfulfilling, and he urges his readers to break free from it and embrace a more authentic way of living.

Stanza Six 

To dress, to call, to dine, to break

No canon of the social code,

The little laws that lacqueys make,

The futile decalogue of Mode,—

How many a soul for these things lives,

With pious passion, grave intent!

While Nature careless-handed gives

The things that are more excellent.

In the sixth stanza of ‘The Things that are More Excellent’ by William Watson, the speaker emphasizes valuing what is truly significant in life. The stanza begins with condemning those living according to society’s trivial expectations and social norms, such as dressing, calling, dining, and breaking no canon of the social code. The speaker refers to these rules as “the little laws that lacqueys make” and “the futile decalogue of Mode.”

The speaker argues that many people become so consumed with following these simple rules that they neglect what is truly valuable in life, such as the grace of friendship, the gains of science, gifts of art, the sense of oneness with our kind, and the thirst to know and understand. 

The final two lines of the stanza reflect on the nature of God and suggest that, despite life’s challenges and uncertainties, there must be some higher purpose or plan that ensures that nothing that lives should wholly lack the truly wondrous things. 

This statement reinforces the idea that it is essential to focus on what is truly valuable and not become distracted by superficial or material pursuits.

Stanza Seven 

To hug the wealth ye cannot use,

And lack the riches all may gain,—

O blind and wanting wit to choose,

Who house the chaff and burn the grain!

And still doth life with starry towers

Lure to the bright, divine ascent!—

Be yours the things ye would: be ours

The things that are more excellent.

The stanza begins with the speaker noting the folly of “hug[ging]” wealth that cannot be used while “lacking” the true riches that everyone can gain. This suggests that people may prioritize accumulating wealth for its own sake rather than its ability to bring happiness and fulfillment.

The next line, “O blind and wanting wit to choose,” highlights the speaker’s frustration with this misguided pursuit of wealth. The phrase “house the chaff and burn the grain” further emphasizes this point, suggesting that people may discard valuable things in favor of empty or worthless ones.

The stanza then shifts to a more positive note by emphasizing the allure of a “bright, divine ascent” that life offers. This could be interpreted as a reference to a higher purpose or calling beyond the pursuit of material wealth or external markers of success.

Finally, the stanza concludes with a call to action, urging readers to choose what they value most wisely. The phrase “Be yours the things ye would: be ours / The things that are more excellent” suggests that pursuing true excellence requires a deliberate and conscious choice rather than simply following the path of least resistance or the dictates of society.

Stanza Eight 

The grace of friendship—mind and heart

Linked with their fellow heart and mind;

The gains of science, gifts of art;

The sense of oneness with our kind;

The thirst to know and understand—

A large and liberal discontent:

These are the goods in life’s rich hand,

The things that are more excellent.

This stanza provides a positive vision of what is valuable and excellent in life. The stanza presents a list of qualities and experiences framed as “goods in life’s rich hand” and “the things that are more excellent.”

The first quality mentioned is “the grace of friendship,” which the stanza describes as a connection between “mind and heart” that links individuals with their fellow human beings. This suggests that social connections and relationships are key components of a fulfilling life.

The stanza then mentions “the gains of science” and “gifts of art,” framed as valuable contributions to human knowledge and culture. This suggests that pursuing knowledge and creativity are important components of a fulfilling life.

Next, the stanza mentions “the sense of oneness with our kind,” which suggests a connection to humanity rather than individual relationships or communities. This may imply a broader social responsibility or a desire to contribute to the greater good.

Finally, the stanza concludes with “the thirst to know and understand” as a “large and liberal discontent.” This suggests that a desire for knowledge and understanding is a positive force that can drive personal growth and contribute to a greater understanding of the world.

Stanza Nine 

In faultless rhythm the ocean rolls,

A rapturous silence thrills the skies;

And on this earth are lovely souls,

That softly look with aidful eyes.

Though dark, O God, Thy course and track,

I think Thou must at least have meant

That nought which lives should wholly lack

The things that are more excellent.

The ninth and final stanza reflects the nature of excellence and its relationship to the divine. The stanza begins with a vivid image of the ocean rolling in “faultless rhythm” and a “rapturous silence” that thrills the skies. This imagery suggests a sense of awe and wonder at the natural world, which may be interpreted as a reflection of the divine.

The stanza then shifts to a focus on humanity, specifically on “lovely souls” that look upon the world with “aidful eyes.” This suggests that human goodness and kindness are also reflections of the divine and that these qualities make life “excellent.”

The stanza addresses God directly, acknowledging that His course and track may be “dark” and difficult to understand. However, the speaker suggests that at least part of God’s intention must be to ensure that nothing that lives should lack “the things that are more excellent.”

This final line brings the poem full circle, returning to the theme of excellence and the qualities that make life truly valuable.

FAQs

Similar Poetry 

Readers who enjoyed this poem should also consider reading some related poems. For example: 

• ‘Stopping by Woods on a Snowy Evening’ by Robert Frost – explores the path one walks through life and the choices one must make. 
• ‘The Summer Day’ by Mary Oliver – focuses on the purpose of life and the beauty that can be found in nature. 
• ‘O Me! O Life!’ by Walt Whitman – is about one’s quality of life and the progression of years.