August 10, 1825.
We shall be soon again at Colebrooke.
Dear B.B.,—You must excuse my not writing before, when I tell you we are on a visit at Enfield, where I do not feel it natural to sit down to a letter. It is at all times an exertion. I had rather talk with you and Anne Knight quietly at Colebrooke Lodge over the matter of your last. You mistake me when you express misgivings about my relishing a series of Scriptural poems. I wrote confusedly; what I meant to say was, that one or two consolatory poems on deaths would have had a more condensed effect than many. Scriptural, devotional topics, admit of infinite variety. So far from poetry tiring me because religious, I can read, and I say it seriously, the homely old version of the Psalms in our Prayer-books for an hour or two together sometimes, without sense of weariness.
I did not express myself clearly about what I think a false topic, insisted on so frequently in consolatory addresses on the death of infants. I know something like it is in Scripture, but I think humanly spoken. It is a natural thought, a sweet fallacy, to the survivors, but still a fallacy. If it stands on the doctrine of this being a probationary state, it is liable to this dilemma. Omniscience, to whom possibility must be clear as act, must know of the child what it would hereafter turn out: if good, then the topic is false to say it is secured from falling into future wilfulness, vice, etc. If bad, I do not see how its exemption from certain future overt acts by being snatched away at all tells in its favor. You stop the arm of a murderer, or arrest the finger of a pickpurse; but is not the guilt incurred as much by the intent as if never so much acted? Why children are hurried off, and old reprobates of a hundred left, whose trial humanly we may think was complete at fifty, is among the obscurities of providence, The very notion of a state of probation has darkness in it. The All-knower has no need of satisfying his eyes by seeing what we will do, when he knows before what we will do. Methinks we might be condemned before commission. In these things we grope and flounder; and if we can pick up a little human comfort that the child taken is snatched from vice (no great compliment to it, by the by), let us take it. And as to where an untried child goes, whether to join the assembly of its elders who have borne the heat of the day,—fire-purified martyrs and torment-sifted confessors,—what know we? We promise heaven, methinks, too cheaply, and assign large revenues to minors incompetent to manage them. Epitaphs run upon this topic of consolation till the very frequency induces a cheapness. Tickets for admission into paradise are sculptured out a penny a letter, twopence a syllable, etc. It is all a mystery; and the more I try to express my meaning (having none that is clear), the more I flounder. Finally, write what your own conscience, which to you is the unerring judge, deems best, and be careless about the whimsies of such a half-baked notionist as I am. We are here in a most pleasant country, full of walks, and idle to our heart's desire. Taylor has dropped the "London." It was indeed a dead weight. It had got in the Slough of Despond. I shuffle off my part of the pack, and stand, like Christian, with light and merry shoulders. It had got silly, indecorous, pert, and everything that is bad. Both our kind remembrances to Mrs. K. and yourself, and strangers'-greeting to Lucy,—is it Lucy, or Ruth?—that gathers wise sayings in a Book.
C. LAMB.
XC.
TO SOUTHEY.
August 19, 1825.
Dear Southey,—You'll know whom this letter comes from by opening slap-dash upon the text, as in the good old times. I never could come into the custom of envelopes,—'tis a modern foppery; the Plinian correspondence gives no hint of such. In singleness of sheet and meaning, then, I thank you for your little book. I am ashamed to add a codicil of thanks for your "Book of the Church." I scarce feel competent to give an opinion of the latter; I have not reading enough of that kind to venture at it. I can only say the fact, that I have read it with attention and interest. Being, as you know, not quite a Churchman, I felt a jealousy at the Church taking to herself the whole deserts of Christianity, Catholic and Protestant, from Druid extirpation downwards. I call all good Christians the Church. Capillarians and all. But I am in too light a humor to touch these matters. May all our churches flourish! Two things staggered me in the poem (and one of them staggered both of as): I cannot away with a beautiful series of verses, as I protest they are, commencing "Jenner," 'Tis like a choice banquet opened with a pill or an electuary,—physic stuff. T'other is, we cannot make out how Edith should be no more than ten years old. By 'r Lady, we had taken her to be some sixteen or upwards. We suppose you have only chosen the round number for the metre. Or poem and dedication may be both older than they pretend to,—but then some hint might have been given; for, as it stands, it may only serve some day to puzzle the parish reckoning. But without inquiring further (for 'tis ungracious to look into a lady's years), the dedication is eminently pleasing and tender, and we wish Edith May Southey joy of it. Something, too, struck us as if we had heard of the death of John May. A John May's death was a few years since in the papers. We think the tale one of the quietest, prettiest things we have seen. You have been temperate in the use of localities, which generally spoil poems laid in exotic regions. You mostly cannot stir out (in such things) for humming-birds and fireflies. A tree is a Magnolia, etc.—Can I but like the truly Catholic spirit? "Blame as thou mayest the Papist's erring creed,"—which and other passages brought me back to the old Anthology days and the admonitory lesson to "Dear George" on "The Vesper Bell," a little poem which retains its first hold upon me strangely.
The compliment to the translatress is daintily conceived. Nothing is choicer in that sort of writing than to bring in some remote, impossible parallel,—as between a great empress and the inobtrusive, quiet soul who digged her noiseless way so perseveringly through that rugged Paraguay mine. How she Dobrizhoffered it all out, it puzzles my slender Latinity to conjecture. Why do you seem to sanction Landor's unfeeling allegorizing away of honest Quixote? He may as well say Strap is meant to symbolize the Scottish nation before the Union, and Random since that Act of dubious issue; or that Partridge means the Mystical Man, and Lady Bellaston typifies the Woman upon Many Waters. Gebir, indeed, may mean the state of the hop markets last month, for anything I know to the contrary. That all Spain overflowed with romancical books (as Madge Newcastle calls them) was no reason that Cervantes should not smile at the matter of them; nor even a reason that, in another mood, he might not multiply them, deeply as he was tinctured with the essence of them. Quixote is the father of gentle ridicule, and at the same time the very depository and treasury of chivalry and highest notions. Marry, when somebody persuaded Cervantes that he meant only fun, and put him upon writing that unfortunate Second Part, with the confederacies of that unworthy duke and most contemptible duchess, Cervantes sacrificed his instinct to his understanding.