Of Dryden and Fontenelle.
Indeed, putting aside Dryden (whose method led straight to the Promised Land, and whose utterances show that he occasionally saw it afar off) as one who came too early to feel any very conscious desire of setting out on the pilgrimage of discovery, Fontenelle is perhaps the very earliest critic of distinction who shows a decided restlessness. And he, as we have sufficiently set forth, has too much of the critical Puck about him to be a safe guide for the wayfaring man. In fact, “Lord! what fools these mortals be!” is an exclamation which is always hovering on the door of his lips, and sometimes all but escapes it.
The more excellent way.
But this history must have been told to very little purpose if readers still expect sharp and decided turns, assignable to definite hours and particular men, in the evolutions of criticism. Rather has it been one of our special lessons—it would be uncritical to say our special objects—to prove that these things are not to be expected. It is a part of the Neo-Classic error itself to assume some definite goal of critical perfection towards which all things tend, and which, when you have attained it, permits you to take no further trouble except of imitation and repetition. Just as you never know what new literary form the human genius may take, and can therefore never lay down any absolute and final schedule of literary kinds, and of literary perfection within these kinds, so you can never shape the set of the prevalent taste, and you can never do much more than give the boat the full benefit of the current by dexterous rowing and steering. Indeed, as we have seen, the taste in criticism and the taste in creation unite, or diverge, or set dead against each other in a manner quite incalculable, and only interpretable as making somehow for the greater glory of Literature. Somewhere about the time to which we have harked back—the meeting of the seventeenth and eighteenth centuries, or a little later, or much later, as the genius of different countries and persons would have it—a veering of the wind, an eddy of the current, did take place. And it is of this that we have to give account in the present Book—of the consequences of it that we have to give an account in the present volume.
[1]. For uniformity’s sake I have kept the title “to the present day.” That day, however, was the day of the first volume, 1900; and should the book reappear it will read “to the end of the nineteenth century.”
[2]. Especially in the phrase “the Modern Spirit”—a Geist who seems to have received the blessing of a good opinion of himself, and to have no inclination to “deny” it.
[3]. As I have known this quotation challenged, I may observe that there is a Tenth book of the Æneid as well as a First.