A Lecture delivered at Birmingham before the Midland Institute.
The eighteenth century has been well abused by the nineteenth. So far as I can gather, it is the settled practice of every century to speak evil of her immediate predecessor, and I have small doubt that, had we gone groping about in the tenth century, we should yet have been found hinting that the ninth was darker than she had any need to be.
But our tone of speaking about the last century has lately undergone an alteration. The fact is, we are drawing near our own latter end. The Head Master of Harrow lately thrilled an audience by informing them that he had, that very day, entered an existing bonâ fide boy upon the school books, whose education, however, would not begin till the twentieth century. As a parent was overheard to observe, ‘An illustration
of that sort comes home to one.’ The older we grow the less confident we become, the readier to believe that our judgments are probably wrong, and liable, and even likely, to be reversed; the better disposed to live and let live. The child, as Mr. Browning has somewhere elaborated, cries for the moon and beats its nurse, but the old man sips his gruel with avidity and thanks Heaven if nobody beats him. And so we have left off beating the eighteenth century. It was not so, however, in our lusty prime. Carlyle, historian though he was of Frederick the Great and the French Revolution, revenged himself for the trouble it gave him by loading it with all vile epithets. If it had been a cock or a cook he could not have called it harder names. It was century spendthrift, fraudulent, bankrupt, a swindler century, which did but one true action, ‘namely, to blow its brains out in that grand universal suicide named French Revolution.’
The leaders of the neo-Catholic movement very properly shuddered at a century which whitewashed its churches and thought even monthly communions affected. The ardent Liberal could not but despise a century which did without the franchise, and, despite the most
splendid materials, had no Financial Reform Almanack. The sentimental Tory found little to please him in the House of Hanover and Whig domination. The lovers of poetry, with Shelley in their ears and Wordsworth at their hearts, made merry with the trim muses of Queen Anne, with their sham pastorals, their dilapidated classicism, and still more with their town-bred descriptions of the country, with its purling brooks and nodding groves, and, hanging over all, the moon—not Shelley’s ‘orbed maiden,’ but ‘the refulgent lamp of night.’ And so, on all hands, the poor century was weighed in a hundred different balances and found wanting. It lacked inspiration, unction, and generally all those things for which it was thought certain the twentieth century would commend us. But we do not talk like that now. The waters of the sullen Lethe, rolling doom, are sounding too loudly in our own ears. We would die at peace with all centuries. Mr. Frederic Harrison writes a formal Defence of the Eighteenth Century, Mr. Matthew Arnold reprints half a dozen of Dr. Johnson’s Lives of the Poets. Mr. Leslie Stephen composes a history of thought during this objurgated period, and also edits, in sumptuously
inconvenient volumes, the works of its two great novelists, Richardson and Fielding; and, finally, there now trembles on the very verge of completion a splendid and long-laboured edition of the poems and letters of the great poet of the eighteenth century, the abstract and brief chronicle of his time, a man who had some of its virtues and most of its vices, one whom it is easy to hate, but still easier to quote—Alexander Pope.
Twenty years ago the chances were that a lecturer on Pope began by asking the, perhaps not impertinent, question, ‘Was he a poet?’ And the method had its merits, for the question once asked, it was easy for the lecturer, like an incendiary who has just fired a haystack, to steal away amidst the cracklings of a familiar controversy. It was not unfitting that so quarrelsome a man as Pope should have been the occasion of so much quarrelsomeness in others. For long the battle waged as fiercely over Pope’s poetry as erst it did in his own Homer over the body of the slain Patroclus. Stout men took part in it, notably Lord Byron, whose letters to Mr. Bowles on the subject, though composed in his lordship’s most ruffianly vein, still make good reading—of a sort. But
the battle is over, at all events for the present. It is not now our humour to inquire too curiously about first causes or primal elements. As we are not prepared with a definition of poetry, we feel how impossible it would be for us to deny the rank of a poet to one whose lines not infrequently scan and almost always rhyme. For my part, I should as soon think of asking whether a centipede has legs or a wasp a sting as whether the author of the Rape of the Lock and the Epistle to Dr. Arbuthnot was or was not a poet.
Pope’s life has been described as a succession of petty secrets and third-rate problems, but there seems to be no doubt that it began on May 21st, 1688, in Lombard Street, in the city of London. But this event over, mystery steps in with the question, What was his father? The occupation of the elder Pope occasioned nearly as fierce a controversy as the poetical legitimacy of the younger. Malice has even hinted that old Pope was a hatter. The poet, of course, knew, but wouldn’t tell, being always more ready, as Johnson observes, to say what his father was not than what he was. He denied the hatter, and said his father was of the family of the Earls of Downe; but on this