CHAPTER VIII
1852-55
The middle of November found the travellers back again in Florence, and it was nearly three years before they again quitted Italy. No doubt, after the excitement of the coup d'état in Paris, and the subsequent manœuvres of Louis Napoleon, which culminated in this very month in his exchanging the title of President for that of Emperor, Florence must have seemed very quiet, if not dull. The political movement there was dead; the Grand Duke, restored by Austrian bayonets, had abandoned all pretence at reform and constitutional progress. In Piedmont, Cavour had just been summoned to the head of the administration, but there were no signs as yet of the use he was destined to make of his power. Of politics, therefore, we hear little for the present.
Nor is there much to note at this time in respect of literature. A new edition of Mrs. Browning's poems was called for in 1853; but beyond some minor revisions of detail it did not differ from the edition of 1850. Her husband's play, 'Colombe's Birthday,' was produced at the Haymarket Theatre during April, with Miss Faucit (Lady Martin) in the principal part; but the poet had no share in the production, and his literary activity must have been devoted to the composition of some of the fine poems which subsequently formed the two volumes of 'Men and Women,' which appeared in 1855. Mrs. Browning had also embarked on her longest poem, 'Aurora Leigh,' and speaks of being happily and busily engaged in work; but we hear little of it as yet in her correspondence. Her little son and her Florentine friends and visitors form her principal subjects; and we also see the beginning of a topic which for the next few years occupied a good deal of her attention—namely, Spiritualism.
The temperament of Mrs. Browning had in it a decidedly mystical vein, which predisposed her to believe in any communication between our world and that of the spirits. Hence when a number of people professed to have such communication, she was not merely ready to listen to their claims, but was by temperament inclined to accept them. The immense vogue which spiritualism had during 'the fifties' tended to confirm her belief. It was easy to say that where there was so much smoke there must be fire. And what she believed, she believed strongly and with a perfect conviction that no other view could be right. Just as her faith in Louis Napoleon survived the coup d'état, and even Villafranca, so her belief in communications with the spirit world was proof against any exposure of fraud on the part of the mediums. Not that she was guilty of the absurdities which marked many of the devotees of spiritualism. She had a great horror of submitting herself to mesmeric influences. She recognised that very many of the supposed revelations of the spirits were trivial, perhaps false; but to the fact that communications did exist she adhered constantly.
It is not of much interest now to discuss the ethics or the metaphysics of the 'rapping spirits;' but the subject deserves more than a passing mention in the life of Mrs. Browning, because it has been said, and apparently with authority, that 'the only serious difference which ever arose between Mr. Browning and his wife referred to the subject of spiritualism.'[15] It is quite certain that Mr. Browning did not share his wife's belief in spiritualism; a reference to 'Sludge the Medium' is sufficient to establish his position in the matter. But it is easy to make too much of the supposed 'difference.' Certainly it has left no trace in Mrs. Browning's letters which are now extant. There is no sign in them that the divergence of opinion produced the slightest discord in the harmony of their life. No doubt Mr. Browning felt strongly as to the character of some of the persons, whether mediums or their devotees, with whom his wife was brought into contact, and he may have relieved his feelings by strong expressions of his opinion concerning them; but there is no reason to lay stress on this as indicating any serious difference between himself and his wife.
It has seemed necessary to say so much, lest it should be supposed that any of the omissions, which have been made in order to reduce the bulk of the letters within reasonable limits, cover passages in which such a difference is spoken of. In no single instance is this the case. The omissions have been made in the interests of the reader, not in order to affect in any way the representation which the letters give of their writer's feelings and character. With this preface they may be left to tell their own tale.