"See skulking Truth to her old cavern fled,
Mountains of casuistry heap'd o'er her head!
Philosophy, that leaned on Heav'n before,
Shrinks to her second cause, and is no more.
Physic of Metaphysic begs defence,
And Metaphysic calls for aid on sense!...
Religion blushing veils her sacred fires,
And unawares Morality expires.
Nor public flame, nor private, dares to shine,
Nor human spark is left, nor glimpse divine!
Lo! thy dread empire, Chaos! is restored;
Light dies before thy uncreating word:
Thy hand, great anarch! lets the curtain fall;
And universal darkness buries all."[32]
The last scene ends with noise, cymbals and trombones, crackers and fireworks. As for me, I carry away from this celebrated entertainment only the remembrance of a hubbub. Unwittingly I have counted the lights, I know the machinery, I have touched the toilsome stage property of apparitions and allegories. I bid farewell to the scene-painter, the machinist, the manager of literary effects, and go elsewhere to find the poet.
However, a poet exists in Pope, and to discover him we have only to read him by fragments; if the whole is, as a rule, wearisome or shocking, the details are admirable. It is so at the close of every literary age. Pliny the younger, and Seneca, so affected and so stiff, are charming in small bits; each of their phrases, taken by itself, is a masterpiece; each verse in Pope is a masterpiece when taken alone. At this time, and after a hundred years of culture, there is no movement, no object, no action, which poets cannot describe. Every aspect of nature was observed; a sunrise, a landscape reflected in the water,[33] a breeze amid the foliage, and so forth. Ask Pope to paint in verse an eel, a perch, or a trout, he has the exact phrase ready; we might glean from him the contents of a "Gradus." He gives the features so exactly, that at once we think we see the thing; he gives the expression so copiously, that our imagination, however obtuse, will end by seeing it. He marks everything in the flight of a pheasant:
"See! from the brake the whirring pheasant springs
And mounts exulting on triumphant wings....
Ah! what avail his glossy, varying dyes,
His purple crest, and scarlet-circled eyes,
The vivid green his shining plumes unfold,
His painted wings, and breast that flames with gold?"[34]
He possesses the richest store of words to depict the sylphs which flutter round his heroine, Belinda:
"But now secure the painted vessel glides,
The sunbeams trembling on the floating tides:
While melting music steals upon the sky,
And softened sounds along the waters die;
Smooth flow the waves, the zephyrs gently play,
The lucid squadrons round the sails repair:
Soft o'er the shrouds the aerial whispers breathe,
That seemed but zephyrs to the train beneath.
Some to the sun their insect-wings unfold,
Waft on the breeze, or sink in clouds of gold;
Transparent forms, too fine for mortal sight,
Their fluid bodies half dissolved in light.
Loose to the wind their airy garment flew,
Thin glitt'ring textures of the filmy dew,
Dipped in the richest tincture of the skies,
Where light disports in ever-mingling dyes;
While ev'ry beam new transient colors flings,
Colors that change whene'er they wave their wings."[35]
Doubtless these are not Shakespeare's sylphs; but side by side with a natural and living rose, we may still look with pleasure on a flower of diamonds, as they come from the hand of the jeweller, a masterpiece of art and patience, whose facets make the light glitter, and cast a shower of sparkles over the filagree foliage in which they are embedded. A score of times in a poem of Pope's we stop to look with wonder on some of these literary adornments. He feels so well in what the strong point of his talent lies, that he abuses it; he delights to show his skill. What can be staler than a card party, or more repellent to poetry than the queen of spades or the king of hearts? Yet, doubtless for a wager, he has recorded in the "Rape of the Lock" a game of ombre; we follow it, hear it, recognize the dresses:
"Behold four kings in majesty revered,
With hoary whiskers and a forky beard;
And four fair queens whose hands sustain a flower,
Th' expressive emblem of their softer power;
Four knaves in garb succinct, a trusty band;
Caps on their heads and halberts in their hand;
And parti-coloured troops, a shining train,
Drawn forth to combat on the velvet plain."[36]
We see the trumps, the cuts, the tricks, and instantly afterwards the coffee, the china, the spoons, the fiery spirits (to wit, spirits of wine); we have here in advance the modes and periphrases of Delille. The celebrated verses in which Delille at once employs and describes imitative harmony are translated from Pope.[37] It is an expiring poetry, but poetry still: an ornament to put on a mantelpiece is an inferior work of art, but still it is a work of art. To descriptive talent Pope unites oratorical talent. This art, proper to the classical age, is the art of expressing ordinary general ideas. For a hundred and fifty years men of both the thinking countries, England and France, employed herein all their study. They seized those universal and limited truths, which, being situated between lofty philosophical abstractions and petty sensible details, are the subject-matter of eloquence and rhetoric, and form what we nowadays call commonplaces. They arranged them in compartments; methodically developed them; made them obvious by grouping and symmetry; disposed them in regular processions, which with dignity and majesty advanced well disciplined, and in a body. The influence of this oratorical reason became so great that it was imposed on poetry itself. Buffon ends by saying, in praise of certain verses, that they are as fine as fine prose. In fact, poetry at this time became a more affected prose subjected to rhyme. It was only a higher kind of conversation and more select discourse. It is powerless when it is necessary to paint or represent an action, when the need is to see and make visible living passions, large genuine emotions, men of flesh and blood; it results only in college epics like the "Henriade," freezing odes and tragedies like those of Voltaire and Jean-Baptiste Rousseau, or those of Addison, Thomson, Dr. Johnson, and the rest. It makes them up of dissertations, because it is capable of nothing else but dissertations. Here henceforth is its domain; and its final task is the didactic poem, which is a dissertation in verse. Pope excelled in it, and his most perfect poems are those made up of precepts and arguments. Artifice in these is less shocking than elsewhere. A poem—I am wrong, essays like his upon "Criticism," on "Man" and the "Government of Providence," on the "Knowledge and Characters of Men," deserve to be written after reflection; they are a study, and almost a scientific monograph. We may, we even ought, to weigh all the words, and verify all the connections: art and attention are not superfluous, but necessary; the question concerns exact precepts and close arguments. In this Pope is incomparable. I do not think that there is in the world a versified prose like his; that of Boileau is not to be compared to it. Not that its ideas are very worthy of attention; we have worn them out, they interest us no longer. "The Essay on Criticism" resembles Boileau's "Epitres" and "L'Art Poétique," excellent works, no longer read but in classes at school. It is a collection of very wise precepts, whose only fault is their being too true. To say that good taste is rare; that we ought to reflect and learn before deciding; that the rules of art are drawn from nature; that pride, ignorance, prejudice, partiality, envy, pervert our judgment; that a critic should be sincere, modest, polished, kindly—all these truths might then be discoveries, but they are so no longer. I suppose that in the time of Pope, Dryden, and Boileau, men had special need of setting their ideas in order, and of seeing them very distinctly in very clear phrases. Now that this need is satisfied, it has disappeared: we demand ideas, not arrangement of ideas; the pigeon-holes are manufactured, fill them. Pope was obliged to do it once in the "Essay on Man," which is a sort of "Vicaire Savoyard,"[38] less original than the other. He shows that God made all for the best, that man is limited in his capacity and ought not to judge God, that our passions and imperfections serve for the general good and for the ends of Providence, that happiness lies in virtue and submission to the divine will. We recognize here a sort of deism and optimism, of which there was much at that time, borrowed, like those of Rousseau, from the "Théodicée" of Leibnitz,[39] but tempered, toned down, and arranged for the use of respectable people. The conception is not very lofty: this curtailed deity making his appearance at the beginning of the eighteenth century, is but a residuum: religion having disappeared, he remained at the bottom of the crucible; and the reasoners of the time, having no metaphysical inventiveness, kept him in their system to stop a gap. In this state and at this place this deity resembles classic verse. He has an imposing appearance, is comprehended easily, is stripped of power, is the product of cold argumentative reason, and leaves the people who attend to him very much at ease; on all these accounts he is akin to an Alexandrine. This poor conception is all the more wretched in Pope because it does not belong to him, for he is only accidentally a philosopher; and to find matter for his poem, three or four systems, deformed and attenuated, are amalgamated in his work. He boasts of having tempered them one with the other, and having "steered between the extremes."[40] The truth is, that he did not understand them, and that he jumbles incongruous ideas at every step. There is a passage in which, to obtain an effect of style, he becomes a pantheist; moreover he is bombastic, and assumes the supercilious, imperious tone of a young doctor of theology. I find no individual invention except in his "Moral Essays"; in them is a theory of dominant passion which is worth reading. After all he went farther than Boileau, for instance, in the knowledge of man. Psychology is indigenous in England; we meet it there throughout, even in the least creative minds. It gives rise to the novel, dispossesses philosophy, produces the essay, appears in the newspapers, fills current literature, like those indigenous plants which multiply on every soil.
But if the ideas are mediocre, the art of expressing them is truly marvellous: marvellous is the word. "I chose verse," says Pope in his "Design of an Essay on Man, because I found I could express them (ideas) more shortly this way than in prose itself." In fact, every word is effective: every passage must be read slowly; every epithet is an epitome; a more condensed style was never written; and, on the other hand, no one labored more skilfully in introducing philosophical formulas into the current conversation of society. His maxims have become proverbs. I open his "Essay on Man" at random, and fall upon the beginning of his second book. An orator, an author of the school of Buffon, would be transported with admiration to see so many literary treasures collected in so small a space:
"Know then thyself, presume not God to scan,
The proper study of mankind is man.
Placed on this isthmus of a middle state,
A being darkly wise, and rudely great:
With too much knowledge for the sceptic side,
With too much weakness for the stoic's pride;
He hangs between; in doubt to act, or rest;
In doubt to deem himself a God or beast;
In doubt his mind or body to prefer;
Born but to die, and reas'ning but to err;
Alike in ignorance, his reason such,
Whether he thinks too little or too much;
Chaos of thought and passion, all confused;
Still by himself abused or disabused;
Created half to rise, and half to fall;
Great lord of all things, yet a prey to all;
Sole judge of truth in endless error hurled,
The glory, jest, and riddle of the world."[41]
The first verse epitomizes the whole of the preceding Epistle, and the second epitomizes the present Epistle, it is, as it were, a kind of staircase leading from one temple to another, regularly composed of symmetrical steps, so aptly disposed that from the first step we see at a glance the whole building we have left, and from the second the whole edifice we are about to visit. Have we ever seen a finer entrance, or one more conformable to the rules which bid us unite our ideas, recall them when developed, pre-announce them when not yet developed? But this is not enough. After this brief announcement, which premises that he is about to treat of human nature, a longer announcement is necessary, to paint beforehand, with the greatest possible splendor, this human nature of which he is about to treat. This is the proper oratorical exordium, like those which Bossuet places at the beginning of his funeral orations; a sort of elaborate portico to receive the audience on their entrance, and prepare them for the magnificence of the temple. The antitheses follow each other in couples like a succession of columns; thirteen couples form a suite; and the last is raised above the rest by a word, which concentrates and combines all. In other hands this prolongation of the same form would become tedious; in Pope's it interests us, so much variety is there in the arrangement, and the adornments. In one place the antithesis is comprised in a single line, in another it occupies two; now it is in the substantives, now in the adjectives and verbs; now only in the ideas, now it penetrates the sound and position of the words. In vain we see it reappear; we are not wearied, because each time it adds somewhat to our idea, and shows us the object in a new light. This object itself may be abstract, obscure, unpleasant, opposed to poetry; the style spreads over it its own light; noble images borrowed from the grand and simple spectacles of nature illustrate and adorn it. For there is a classical architecture of ideas as well as of stones: the first, like the second, is a friend to clearness and regularity, majesty and calm; like the second, it was invented in Greece, transmitted through Rome to France, through France to England, and slightly altered in its passage. Of all the masters who have practised it in England, Pope is the most skilled.
After all, is there anything in the lines just quoted but decoration? Translate them literally into prose, and of all those beauties there remains not one. If the reader dissects Pope's arguments, he will hardly be moved by them; he would instinctively think of Pascal's "Pensées," and remark upon the astonishing difference between a versifier and a man. A good epitome, a good bit of style, well worked out, well written, he would say, and nothing further. Clearly the beauty of the verses arose from the difficulty overcome, the well-chosen sounds, the symmetrical rhythms; this was all, and it was not much. A great writer is a man who, having passions, knows his dictionary and his grammar; Pope thoroughly knew his dictionary and his grammar, but stopped there.
People will say that this merit is small, and that I do not inspire them with a desire to read Pope's verses. True; at least I do not counsel them to read many. I would add, however, by way of excuse, that there is a kind in which he succeeds, that his descriptive and oratorical talents find in portraiture matter which suits them, and that in this he frequently approaches La Bruyère; that several of his portraits, those of Addison, Lord Hervey, Lord Wharton, the Duchess of Marlborough, are medals worthy of finding a place in the cabinets of the curious, and of remaining in the archives of the human race; that when he chisels one of these heads, the comprehensive images, the unlooked-for connections of words, the sustained and multiplied contrasts, the perpetual and extraordinary conciseness, the incessant and increasing impulse of all the strokes of eloquence brought to bear upon the same spot, stamp upon the memory an impress which we never forget. It is better to repudiate these partial apologies, and frankly to avow that, on the whole, this great poet, the glory of his age, is wearisome—wearisome to us. "A woman of forty," says Stendhal, "is only beautiful to those who have loved her in their youth." The poor muse in question is not forty years old for us; she is a hundred and forty. Let us remember, when we wish to judge her fairly, the time when we made French verses like our Latin verse. Taste became transformed an age ago, for the human mind has wheeled round; with the prospect the perspective has changed; we must take this change of place into account. Nowadays we demand new ideas and bare sentiments; we care no longer for the clothing, we want the thing. Exordiums, transitions, peculiarities of style, elegances of expression, the whole literary wardrobe, is sent to the old-clothes shop; we only keep what is indispensable; we trouble ourselves no more about adornment, but about truth. The men of the preceding century were quite different. This was seen when Pope translated the Iliad; it was the Iliad written in the style of the "Henriade": by virtue of this travesty the public admired it. They would not have admired it in the simple Greek guise; they only consented to see it in powder and ribbons. It was the costume of the time, and it was very necessary to put it on. Dr. Johnson, in his commercial and academical style, affirms even that the demand for elegance had increased so much, that pure nature could no longer be borne.
Good society and men of letters made a little world by themselves, which had been formed and refined after the manner and ideas of France. They adopted a correct and noble style at the same time as fashion and fine manners. They held by this style as by their coat; it was a matter of propriety or ceremony; there was an accepted and unalterable pattern; they could not change it without indecency or ridicule; to write, not according to the rules, especially in verse, effusively and naturally, would have been like showing one's self in the drawing-room in slippers and a dressing-gown. Their pleasure in reading verse was to try whether the pattern had been exactly followed, originality was only permitted in details; a man might adjust here a lace, there some embroidered stripe, but he was bound scrupulously to preserve the conventional form, to brush everything minutely, and never to appear without new gold lace and glossy broadcloth. The attention was only bestowed on refinements; a more elaborate braid, a more brilliant velvet, a feather more gracefully arranged; to this were boldness and experiment reduced; the smallest incorrectness, the slightest incongruity, would have offended their eyes; they perfected the infinitely little. Men of letters acted like these coquettes, for whom the superb goddesses of Michael Angelo and Rubens are but milk-maids, but who utter a cry of pleasure at the sight of a ribbon at twenty francs a yard. A division, a displacing of verses, a metaphor delighted them, and this was all which could still charm them. They went on day by day embroidering, bedizening, narrowing the bright classic robe, until at last the human mind, feeling fettered, tore it, cast it away, and began to move. Now that this robe is on the ground the critics pick it up, hang it up in their museum of ancient curiosities, so that everybody can see it, shake it, and try to conjecture from it the feelings of the fine lords and of the fine speakers who wore it.
It is not everything to have a beautiful dress, strongly sewn and fashionable; a man must be able to get into it easily. Reviewing the whole train of the English poets of the eighteenth century, we perceive that they do not easily get into the classical dress. This gold-embroidered jacket, which fits a Frenchman so well, hardly suits their figure; from time to time a too powerful, awkward movement makes rents in the sleeves and elsewhere. For instance, Matthew Prior seems at first sight to have all the qualities necessary to wear the jacket well; he has been an ambassador to the French court, and writes pretty French impromptus; he turns off with facility little jesting poems on a dinner, a lady; he is gallant, a man of society, a pleasant storyteller, epicurean, even sceptical like the courtiers of Charles II, that is to say, as far as and including political roguery; in short, he is an accomplished man of the world, as times went, with a correct and flowing style, having at command a light and a noble verse, and pulling, according to the rules of Bossu and Boileau, the string of mythological puppets. With all this, we find him neither gay enough nor refined enough. Bolingbroke called him wooden-faced, stubborn, and said there was something Dutch in him. His manners smacked very strongly of those of Rochester, and the well-clad scamps whom the Restoration bequeathed to the Revolution. He took the first woman at hand, shut himself up with her for several days, drank hard, fell asleep, and let her make off with his money and clothes. Amongst other drabs, ugly enough and always dirty, he finished by keeping Elizabeth Cox, and all but married her; fortunately he died just in time. His style was like his manners. When he tried to imitate La Fontaine's "Hans Carvel," he made it dull, and lengthened it; he could not be piquant, but he was biting; his obscenities have a cynical harshness; his raillery is a satire; and in one of his poems, "To a Young Gentleman in Love," the lash becomes knock-down blow. On the other hand, he was not a common roisterer. Of his two principal poems, one on "Solomon" paraphrases and treats of the remark of Ecclesiastes, "All is vanity." From this picture we see forthwith that we are in a Biblical land: such an idea would not then have occurred to a boon companion of the Duke of Orleans, Regent of France. Solomon relates how he in vain "proposed his doubts to the lettered Rabbins," how he has been equally unfortunate in the hopes and desires of love, the possession of power, and ends by trusting to an "omniscient Master, omnipresent King." Here we have English gloom and English conclusions.[42] Moreover, under the rhetorical and uniform composition of his verses, we perceive warmth and passion, rich painting, a sort of magnificence, and the profusion of an overcharged imagination. The sap in England is always stronger than in France; the sensations there are deeper, and the thoughts more original. Prior's other poem, very bold and philosophical, against conventional truths and pedantries, is a droll discourse on the seat of the soul, from which Voltaire has taken many ideas and much foulness. The whole armory of the sceptic and materialist was built and furnished in England, when the French took to it. Voltaire has only selected and sharpened the arrows. This poem is also wholly written in a prosaic style, with a harsh common-sense and a medical frankness, not to be terrified by the foulest abominations.[43] "Candide" and the "Earl of Chesterfield's Ears," by Voltaire, are more brilliant but not more genuine productions. On the whole, with his coarseness, want of taste, prolixity, perspicacity, passion, there is something in this man not in accordance with classical elegance. He goes beyond it or does not attain it.
This dissonance increases, and attentive eyes soon discover under the regular cloak a kind of energetic and precise imagination, ready to break through it. In this age lived Gay, a sort of La Fontaine, as near La Fontaine as an Englishman can be, that is, not very near, but at least a kind and amiable good fellow, very sincere, very frank, strangely thoughtless, born to be duped, and a young man to the last. Swift said of him that he ought never to have lived more than twenty-two years. "In wit a man, simplicity a child," wrote Pope. He lived, like La Fontaine, at the expense of the great, travelled as much as he could at their charge, lost his money in South Sea speculations, tried to get a place at court, wrote fables full of humanity to form the heart of the Duke of Cumberland,[44] and ended as a beloved parasite and the domestic poet of the Duke and Duchess of Queensberry. He had little of the grave in his character, and neither many scruples nor manners. It was his sad lot, he said, "that he could get nothing from the court, whether he wrote for or against it." And he wrote his own epitaph:
"Life is a jest; and all things show it,
I thought so once; but now I know it."[45]
This laughing, careless poet, to revenge himself on the minister, wrote the "Beggars' Opera," the fiercest and dirtiest of caricatures. In this Opera they cut the throat of men in place of scratching them; babes handle the knife like the rest. Yet Gay was a laugher, but in a style of his own, or rather in that of his country. Seeing "certain young men of insipid delicacy,"[46] Ambrose Philips, for instance, who wrote elegant and tender pastorals, in the manner of Fontenelle, he amused himself by parodying and contradicting them, and in the "Shepherd's Week" introduced real rural manners into the metre and form of the visionary poetry; "Thou wilt not find my shepherdesses idly piping on oaten reeds, but milking the kine, tying up the sheaves, or if the hogs are astray, driving them to their styes. My shepherd... sleepeth not under myrtle shades, but under a hedge, nor doth he vigilantly defend his flocks from wolves, because there are none."[47] Fancy a shepherd of Theocritus or Vergil, compelled to put on hobnailed shoes and the dress of a Devonshire cowherd; such an oddity would amuse us by the contrast of His person and his garments. So here "The Magician, The Shepherd's Struggle," are travestied in a modern guise. Listen to the song of the first shepherd, "Lobbin Clout":
"Leek to the Welch, to Dutchmen butter's dear,
Of Irish swains potatoe is the chear;
Oat for their feast, the Scotish shepherds grind,
Swetet turnips are the food of Blouzelind.
While she loves turnips, butter I'll despise,
Nor leeks, nor oatmeal, nor potatoe prize."[48]
The other shepherd answers in the same metre; and the two continue verse after verse, in the ancient manner, but now amidst turnips, strong beer, fat pigs, bespattered at will by modern country vulgarities and the dirt of a northern climate. Van Ostade and Tenies love these vulgar and clownish idyls; and in Gay, as well as with them, unvarnished and sensual drollery has its sway. The people of the north, who are great eaters, always liked country fairs. The vagaries of toss-pots and gossips, the grotesque outburst of the vulgar and animal mind, put them into good humor. A man must be a genuine man of the world or an artist, a Frenchman or an Italian, to be disgusted with them. They are the product of the country, as well as meat and beer; let us try, in order that we may enjoy them, to forget wine, delicate fruits, to give ourselves blunted senses, to become in imagination compatriots of such men. We have become used to the pictures of these drunken boobies, whom Louis XIV called "baboons," to these red-faced cooks who clean fish, and to the like scenes. Let us get used to Gay; to his poem, "Trivia, or the Art of Walking the Streets of London"; to his advice as to dirty gutters, and shoes "with firm, well-hammer'd soles"; his description of the amours of the goddess Cloacina and a scavenger, whence sprang the little shoe-blacks. He is a lover of the real, has a precise imagination, does not see objects wholesale and from a general point of view, but singly, with all their outlines and surroundings, whatever they may be, beautiful or ugly, dirty or clean. The other literary men act likewise, even the chief classical writers, including Pope. There is in Pope a minute description, with high-colored words, local details, in which comprehensive and characteristic features are stamped with such a liberal and sure hand, that we would take the author for a modern realist, and would find in the work an historical document.[49] As to Swift, he is the bitterest positivist, and more so in poetry than in prose. Let us read his eclogue on "Strephon and Chloe," if we would know how far men can debase the noble poetic drapery. They make a dishclout out of it, or dress clodhoppers in it; the Roman toga and Greek chlamys do not suit these barbarians' shoulders. They are like those knights of the Middle Ages, who, when they had taken Constantinople, muffled themselves for a joke in long Byzantine robes, and went riding through the streets in these disguises, dragging their embroidery in the gutter.
These men will do well, like the knights, to return to their manor, to the country, the mud of their ditches, and the dunghill of their farm-yards. The less man is fitted for social life, the more he is fitted for solitary life. He enjoys the country the more for enjoying the world less. Englishmen have always been more feudal and more fond of the country than Frenchmen. Under Louis XIV and Louis XV the worst misfortune for a nobleman was to go to his estate in the country and grow rusty there; away from the smiles of the king and the fine conversation of Versailles, there was nothing left but to yawn and die. In England, in spite of artificial civilization and the charms of polite society, the love of the chase and of bodily exercise, political interests and the necessities of elections brought the nobles back to their estates. And there their natural instincts returned. A sad and impassioned man, naturally self-dependent, converses with objects; a grand gray sky, whereon the autumn mists slumber, a sudden burst of sunshine lighting up a moist field, depress or excite him; inanimate things seem to him instinct with life; and the faint light, which in the morning reddens the fringe of heaven, moves him as much as the smile of a young girl at her first ball. Thus is genuine descriptive poetry born. It appears in Dryden, in Pope himself, even in the writers of elegant pastorals, and shines in Thomson's "Seasons." This poet, the son of a clergyman, and very poor, lived, like most of the literary men of the time, on donations and literary subscriptions, on sinecures and political pensions; for lack of money he did not marry; wrote tragedies, because tragedies brought in plenty of money; and ended by settling in a country house, lying in bed till midday, indolent, contemplative, but a simple and honest man, affectionate and beloved. He saw and loved the country in its smallest details, not outwardly only, as Saint Lambert,[50] his imitator; he made it his joy, his amusement, his habitual occupation; a gardener at heart, delighted to see the spring arrive, happy to be able to add another field to his garden. He paints all the little things, without being ashamed, for they interest him, and takes pleasure in "the smell of the dairy." We hear him speak of the "insect armies," and "when the envenomed leaf begins to curl,"[51] and of the birds which, foreseeing the approaching rain, "streak their wings with oil, to throw the lucid moisture trickling off."[52] He perceives objects so clearly that he makes them visible: we recognize the English landscape, green and moist, half drowned in floating vapors, blotted here and there by violet clouds, which burst in showers at the horizon, which they darken, but where the light is delicately dimmed by the fog, and the clear heavens show at intervals very bright and pure:
"Th' effusive South
Warms the wide air, and o'er the void of heaven
Breathes the big clouds with vernal showers distent.[53]...
Thus all day long the full-distended clouds
Indulge their genial stores, and well-showered earth
Is deep enriched with vegetable life;
Till in the western sky, the downward sun
Looks out, effulgent, from amid the flush
Of broken clouds, gay-shifting to his beam.
The rapid radiance instantaneous strikes
The illumined mountain; through the forest streams;
Shakes on the floods; and in a yellow mist,
Far smoking o'er the interminable plain,
In twinkling myriads lights the dewy gems.
Moist, bright, and green, the landscape laughs around."[54]
This is emphatic, but it is also opulent. In this air and this vegetation, in this imagination and this style, there is a heaping up, and, as it were, an impasto of effaced or sparkling tints; they are here the glistening and lustrous robe of nature and art. We must see them in Rubens—he is the painter and poet of the teeming and humid clime; but we discover it also in others; and in this magnificence of Thomson, in this exaggerated, luxuriant, grand coloring, we find occasionally the rich palette of Rubens.
All this suits ill the classical embroidery. Thomson's visible imitations of Vergil, his episodes inserted to fill up space, his invocations to spring, to the muse, to philosophy, all these pedantic relics and conventionalisms, produce incongruity. But the contrast is much more marked in another way. The worldly artificial life, such as Louis XIV had made fashionable, began to weary Europe. It was found meagre and hollow; people grew tired of always acting, submitting to etiquette. They felt that gallantry is not love, nor madrigals poetry, nor amusement happiness. They perceived that man is not an elegant doll, or a dandy the masterpiece of nature, and that there is a world beyond the drawing-room. A Genevese plebeian (J. J. Rousseau), a Protestant and a recluse, whom religion, education, poverty, and genius had led more quickly and further than others, spoke out the public secret aloud; and it was thought that he had discovered or rediscovered the country, conscience, religion, the rights of man, and natural sentiments. Then appeared a new personality, the idol and model of his time, the man of feeling who, by his grave character and liking for nature, contrasted with the man at court. Doubtless the man of feeling has not escaped the influence of the places he has frequented. He is refined and insipid, melting at the sight of the young lambs nibbling the newly grown grass, blessing the little birds, who give a concert to celebrate their happiness. He is emphatic and wordy, writes tirades about sentiment, inveighs against the age, apostrophizes virtue, reason, truth, and the abstract divinities, which are engraved in delicate outline on frontispieces. In spite of himself, he continues a man of the drawing-room and the academy; after uttering sweet things to the ladies, he utters them to nature, and declaims in polished periods about the Deity. But after all, it is through him that the revolt against classical customs begins; and in this respect, he is more advanced in Germanic England than in Latin France. Thirty years before Rousseau, Thompson had expressed all Rousseau's sentiments, almost in the same style. Like him, he painted the country with sympathy and enthusiasm. Like him, he contrasted the golden age of primitive simplicity with modern miseries and corruption. Like him, he exalted deep love, conjugal tenderness, the union of souls and perfect esteem animated by desire, paternal affection, and all domestic joys. Like him, he combated temporary frivolity, and compared the ancient republics with modern States:
"Proofs of a people, whose heroic aims
Soared far above the little selfish sphere
Of doubting modern life."[55]
Like Rousseau, he praised gravity, patriotism, liberty, virtue; rose from the spectacle of nature to the contemplation of God, and showed to man glimpses of immortal life beyond the tomb. Like him, in short, he marred the sincerity of his emotion and the truth of his poetry by sentimental vapidities, by pastoral billing and cooing, and by such an abundance of epithets, personified abstractions, pompous invocations and oratorical tirades, that we perceive in him beforehand the false and ornamental style of Thomas,[56] David,[57] and the first French Revolution.
Other authors follow in the same track. The literature of that period might be called the library of the man of feeling. First there was Richardson, the puritanic printer, with his Sir Charles Grandison, a man of principles, an accomplished model of a gentleman, a professor of decorum and morality, with a soul into the bargain. There is Sterne too, a refined and sickly blackguard, who, amidst his buffooneries and oddities, pauses to weep over an ass or an imaginary prisoner. There is, in particular, Henry Mackenzie, "the Man of Feeling," whose timid, delicate hero weeps five or six times a day; who grows consumptive through sensibility, dares not broach his love till at the point of death, and dies in broaching it. Naturally, praise induces satire; and in the opposite camp we see Fielding, a valiant roisterer, and Sheridan, a brilliant but naughty fellow, the one with Blifil, the other with Joseph Surface, two hypocrites, especially the second, not coarse, red-faced, and smelling of the vestry, like Tartuffe, but worldly, well-clad, a fine talker, loftily serious, sad and gentle from excess of tenderness, who, with his hand on his heart and a tear in his eye, showers on the public his sentences and periods whilst he soils his brother's reputation and debauches his neighbor's wife. When a man of feeling has been thus created, he soon has an epic made for him. A Scotsman, a man of wit, of too much wit, having published on his own account an unsuccessful rhapsody, wished to recover his expenses, visited the mountains of his country, gathered picturesque images, collected fragments of legends, plastered over the whole an abundance of eloquence and rhetoric, and created a Celtic Homer, Ossian, who with Oscar, Malvina, and his whole troop, made the tour of Europe, and, about 1830, ended by furnishing baptismal names for French grisettes and perruquiers. Macpherson displayed to the world an imitation of primitive manners, not over-true, for the extreme rudeness of barbarians would have shocked the people, but yet well enough preserved or portrayed to contrast with modern civilization, and persuade the public that they were looking upon pure nature. A keen sympathy with Scottish landscape, so grand, so cold, so gloomy, rain on the hills, the birch trembling to the wind, the mist of heaven and the vague musing of the soul, so that every dreamer found there the emotions of his solitary walks and his philosophic sadness; chivalric exploits and magnanimity, heroes who set out alone to engage an army, faithful virgins dying on the tomb of their betrothed; an impassioned, colored style, affecting to be abrupt, yet polished; able to charm a disciple of Rousseau by its warmth and elegance: here was something to transport the young enthusiasts of the time; civilized barbarians, scholarly lovers of nature, dreaming of the delights of savage life, whilst they shook off the powder which the hairdresser had left on their coats.
Yet this is not the course of the main current of poetry; it runs in the direction of sentimental reflection; the greatest number of poems, and those most sought after, are emotional dissertations. In fact, a man of feeling breaks out in excessive declamations. When he sees a cloud, he dreams of human nature and constructs a phrase. Hence at this time among poets, swarm the melting philosophers and the tearful academicians; Gray, the morose hermit of Cambridge, and Akenside, a noble thinker, both learned imitators of lofty Greek poetry; Beattie, a metaphysical moralist, with a young girl's nerves and an old maid's hobbies; the amiable and affectionate Goldsmith, who wrote the "Vicar of Wakefield," the most charming of Protestant pastorals; poor Collins, a young enthusiast, who was disgusted with life, would read nothing but the Bible, went mad, was shut up in an asylum, and in his intervals of liberty wandered in Chichester cathedral, accompanying the music with sobs and groans; Glover, Watts, Shenstone, Smart, and others. The titles of their works sufficiently indicate their character. One writes a poem on "The Pleasures of Imagination," another odes on the "Passions" and on "Liberty"; one an "Elegy Written in a Country Churchyard" and a "Hymn to Adversity," another a poem on a "Deserted Village," and on the character of surrounding civilizations (Goldsmith's "Traveller"); one a sort of epic on "Thermopylæ," and the other the moral history of a young minstrel. They were nearly all grave, spiritual men, impassioned for noble ideas, with Christian aspirations or convictions, given to meditating on man, inclined to melancholy, to description, invocation, lovers of abstraction and allegory, who, to attain greatness, willingly mounted on stilts. One of the least strict and most noted of them was Young, the author of "Night Thoughts," a clergyman and a courtier, who, having vainly attempted to enter Parliament, then to become a bishop, married, lost his wife and children, and made use of his misfortunes to write meditations on "Life, Death, Immortality, Time, Friendship, The Christian Triumph, Virtue's Apology, A Moral Survey of the Nocturnal Heavens," and many other similar pieces. Doubtless there are brilliant flashes of imagination in his poems; seriousness and elevation are not wanting; we can even see that he aims at them; but we discover much more quickly that he makes the most of his grief, and strikes attitudes. He exaggerates and declaims, studies effect and style, confuses Greek and Christian ideas. Fancy an unhappy father, who says:
"Silence and Darkness! Solemn sisters! Twins
From ancient Night! I to Day's soft-ey'd sister pay my court,...[58]
(Endymion's rival!) and her aid implore;
Now first implor'd in succour to the Muse."[59]
And a few pages further on he invokes heaven and earth, when mentioning the resurrection of the Saviour. And yet the sentiment is fresh and sincere. Is it not one of the greatest of modern ideas to put Christian philosophy into verse? Young and his contemporaries say beforehand that which Chateaubriand and Lamartine were to discover. The true, the futile, all is here forty years earlier than in France. The angels and the other celestial machinery long figured in England before appearing in Chateaubriand's "Génie du Christianisme" and the "Martyrs." Atala and Chactas are of the same family as Malvina and Fingal. If Lamartine read Gray's odes and Akenside's reflections, he would find there the melancholy sweetness, the exquisite art, the fine arguments, and half the ideas of his own poetry. And nevertheless, near as they were to a literary renovation, Englishmen did not yet attain it. In vain the foundation was changed, the form remained. They did not shake off the classical drapery; they write too well, they dare not be natural. They have always a patent stock of fine suitable words, poetical elegances, where each of them thought himself bound to go and pick out his phrases. It boots them nothing to be impassioned or realistic; like Shenstone, to dare to describe a schoolmistress, and the very part on which she whips a young rascal; their simplicity is conscious, their frankness archaic, their emotion formal, their tears academical. Ever at the moment of writing, an august model starts up, a sort of schoolmaster, weighing on each with his full weight, with all the weight which a hundred and twenty years of literature can give his precepts. Their prose is always the slave of the period: Dr. Johnson, who was at once the La Harpe and the Boileau of his age, explains and imposes on all the studied, balanced, irreproachable phrase; and classical ascendancy is still so strong that it domineers over nascent history, the only kind of English literature which was then European and original. Hume, Robertson, and Gibbon, were almost French in their taste, language, education, conception of man. They relate like men of the world, cultivated and well-informed, with charm and clearness, in a polished, rhythmic, sustained style. They show a liberal spirit, an unvaried moderation, an impartial reason. They banish from history all coarseness and tediousness. They write without fanaticism or prejudice. But, at the same time, they attenuate human nature; comprehend neither barbarism nor loftiness; paint revolutions and passions, as people might do who had seen nothing but decked drawing-rooms and dusted libraries; they judge enthusiasts with the coldness of chaplains or the smile of a sceptic; they blot out the salient features which distinguish human physiognomies; they cover all the harsh points of truth with a brilliant and uniform varnish. At last there started up an unfortunate Scotch peasant (Burns), rebelling against the world, and in love, with the yearnings, lusts, greatness, and irrationality of modern genius. Now and then, behind his plough, he lighted on genuine verses, verses such as Heine and Alfred de Musset have written in our own days. In those few words, combined after a new fashion, there was a revolution. Two hundred new verses sufficed. The human mind turned on its hinges, and so did civil society. When Roland, being made a minister, presented himself before Louis XVI in a simple dress-coat and shoes without buckles, the master of the ceremonies raised his hands to heaven, thinking that all was lost. In reality, all was changed.