“Che in la mente m’è fitta, ed or m’accuora
La cara e buona immagine paterna
Di voi, quando nel mondo ad ora ad ora
M’insegnavaste come l’uom s’eterna.”
I am unconsciously thinking, as I write, of the third lecture of the present course, in which Mr. Emerson gave some delightful reminiscences of the intellectual influences in whose movement he had shared. It was like hearing Goethe read some passages of the “ Wahrheit aus seinem Leben.” Not that there was not a little Dichtung, too, here and there, as the lecturer built up so lofty a pedestal under certain figures as to lift them into a prominence of obscurity, and seem to masthead them there. Everybody was asking his neighbor who this or that recondite great man was, in the faint hope that somebody might once have heard of him. There are those who call Mr. Emerson cold. Let them revise their judgment in presence of this loyalty of his that can keep warm for half a century, that never forgets a friendship, or fails to pay even a fancied obligation to the uttermost farthing. This substantiation of shadows was but incidental, and pleasantly characteristic of the man to those who know and love him. The greater part of the lecture was devoted to reminiscences of things substantial in themselves. He spoke of Everett, fresh from Greece and Germany; of Channing; of the translations of Margaret Fuller, Ripley, and Dwight; of the Dial and Brook Farm. To what he said of the latter an undertone of good-humored irony gave special zest. But what every one of his hearers felt was that the protagonist in the drama was left out. The lecturer was no Æneas to babble the quorum magna pars fui, and, as one of his listeners, I cannot help wishing to say how each of them was commenting the story as it went along, and filling up the necessary gaps in it from his own private store of memories. His younger hearers could not know how much they owed to the benign impersonality, the quiet scorn of everything ignoble, the never-sated hunger of self-culture, that were personified in the man before them. But the older knew how much the country’s intellectual emancipation was due to the stimulus of his teaching and example, how constantly he had kept burning the beacon of an ideal life above our lower region of turmoil. To him more than to all other causes together did the young martyrs of our civil war owe the sustaining strength of thoughtful heroism that is so touching in every record of their lives. Those who are grateful to Mr. Emerson, as many of us are, for what they feel to be most valuable in their culture, or perhaps I should say their impulse, are grateful not so much for any direct teachings of his as for that inspiring lift which only genius can give, and without which all doctrine is chaff.
This was something like the caret which some of us older boys wished to fill up on the margin of the master’s lecture. Few men have been so much to so many, and through so large a range of aptitudes and temperaments, and this simply because all of us value manhood beyond any or all other qualities of character. We may suspect in him, here and there, a certain thinness and vagueness of quality, but let the waters go over him as they list, this masculine fibre of his will keep its lively color and its toughness of texture. I have heard some great speakers and some accomplished orators, but never any that so moved and persuaded men as he. There is a kind of undertow in that rich baritone of his that sweeps our minds from their foothold into deeper waters with a drift we cannot and would not resist. And how artfully (for Emerson is a long-studied artist in these things) does the deliberate utterance, that seems waiting for the fit word, appear to admit us partners in the labor of thought and make us feel as if the glance of humor were a sudden suggestion, as if the perfect phrase lying written there on the desk were as unexpected to him as to us! In that closely-filed speech of his at the Burns centenary dinner every word seemed to have just dropped down to him from the clouds. He looked far away over the heads of his hearers, with a vague kind of expectation, as into some private heaven of invention; and the winged period came at last obedient to his spell. “My dainty Ariel!” he seemed murmuring to himself as he cast down his eyes as if in deprecation of the frenzy of approval and caught another sentence from the Sibylline leaves that lay before him ambushed behind a dish of fruit and seen only by nearest neighbors. Every sentence brought down the house, as I never saw one brought down before,—and it is not so easy to hit Scotsmen with a sentiment that has no hint of native brogue in it. I watched, for it was an interesting study, how the quick sympathy ran flashing from face to face down the long tables, like an electric spark thrilling as it went, and then exploded in a thunder of plaudits. I watched till tables and faces vanished, for I, too, found myself caught up in the common enthusiasm, and my excited fancy set me under the bema listening to him who fulmined over Greece. I can never help applying to him what Ben Jonson said of Bacon: “There happened in my time one noble speaker, who was full of gravity in his speaking. His language was nobly censorious. No man ever spake more neatly, more pressly, more weightily, or suffered less emptiness, less idleness, in what he uttered. No member of his speech but consisted of his own graces. His hearers could not cough, or look aside from him, without loss. He commanded where he spoke.” Those who heard him while their natures were yet plastic, and their mental nerves trembled under the slightest breath of divine air, will never cease to feel and say:—
“Was never eye did see that face,
Was never ear did hear that tongue,
Was never mind did mind his grace,
That ever thought the travail long;
But eyes, and ears, and every thought,
Were with his sweet perfections caught.”
POPE.
IN 1675 Edward Phillips, the elder of Milton’s nephews, published his Theatrum Poetarum. In his Preface and elsewhere there can be little doubt that he reflected the æsthetic principles and literary judgments of his now illustrious uncle, who had died in obscurity the year before.[34] The great poet who gave to English blank verse the grandeur and compass of organ-music, and who in his minor poems kept alive the traditions of Fletcher and Shakespeare, died with no foretaste, and yet we may believe as confident as ever, of that “immortality of fame” which he tells his friend Diodati he was “meditating with the help of Heaven” in his youth. He who may have seen Shakespeare, who doubtless had seen Fletcher, and who perhaps personally knew Jonson,[35] lived to see that false school of writers whom he qualified as “good rhymists, but no poets,” at once the idols and the victims of the taste they had corrupted. As he saw, not without scorn, how they found universal hearing, while he slowly won his audience fit though few, did he ever think of the hero of his own epic at the ear of Eve? It is not impossible; but however that may be, he sowed in his nephew’s book the dragon’s teeth of that long war which, after the lapse of a century and a half, was to end in the expulsion of the usurping dynasty and the restoration of the ancient and legitimate race whose claim rested on the grace of God. In the following passage surely the voice is Milton’s, though the hand be that of Phillips: “Wit, ingenuity, and learning in verse, even elegancy itself, though that comes nearest, are one thing; true native poetry is another, in which there is a certain air and spirit, which, perhaps, the most learned and judicious in other arts do not perfectly apprehend; much less is it attainable by any art or study.” The man who speaks of elegancy as coming nearest, certainly shared, if he was not repeating, the opinions of him who thirty years before had said that “decorum” (meaning a higher or organic unity) was “the grand masterpiece to observe” in poetry.[36]
It is upon this text of Phillips (as Chalmers has remarked) that Joseph Warton bases his classification of poets in the dedication to Young of the first volume of his essay on the Genius and Writings of Pope, published in 1756. That was the earliest public and official declaration of war against the reigning mode, though private hostilities and reprisals had been going on for some time. Addison’s panegyric of Milton in the Spectator was a criticism, not the less damaging because indirect, of the superficial poetry then in vogue. His praise of the old ballads condemned by innuendo the artificial elaboration of the drawing-room pastoral by contrasting it with the simple sincerity of nature. Himself incapable of being natural except in prose, he had an instinct for the genuine virtues of poetry as sure as that of Gray. Thomson’s “Winter” (1726) was a direct protest against the literature of Good Society, going as it did to prove that the noblest society was that of one’s own mind heightened by the contemplation of outward nature. What Thomson’s poetical creed was may be surely inferred from his having modelled his two principal poems on Milton and Spenser, ignoring rhyme altogether in the “Seasons,” and in the “Castle of Indolence” rejecting the stiff mould of the couplet. In 1744 came Akenside’s “Pleasures of Imagination,” whose very title, like a guide-post, points away from the level highway of commonplace to mountain-paths and less domestic prospects. The poem was stiff and unwilling, but in its loins lay the seed of nobler births, and without it the “Lines written at Tintern Abbey” might never have been. Three years later Collins printed his little volume of Odes, advocating in theory and exemplifying in practice the natural supremacy of the imagination (though he called it by its older name of fancy) as a test to distinguish poetry from verse-making. The whole Romantic School, in its germ, no doubt, but yet unmistakably foreshadowed, lies already in the “Ode on the Superstitions of the Highlands.” He was the first to bring back into poetry something of the antique fervor, and found again the long-lost secret of being classically elegant without being pedantically cold. A skilled lover of music,[37] he rose from the general sing-song of his generation to a harmony that had been silent since Milton, and in him, to use his own words,
“The force of energy is found,
And the sense rises on the wings of sound.”
But beside his own direct services in the reformation of our poetry, we owe him a still greater debt as the inspirer of Gray, whose “Progress of Poesy,” in reach, variety, and loftiness of poise, overflies all other English lyrics like an eagle. In spite of the dulness of contemporary ears, preoccupied with the continuous hum of the popular hurdy-gurdy, it was the prevailing blast of Gray’s trumpet that more than anything else called men back to the legitimate standard.[38] Another poet, Dyer, whose “Fleece” was published in 1753, both in the choice of his subject and his treatment of it gives further proof of the tendency among the younger generation to revert to simpler and purer models. Plainly enough, Thomson had been his chief model, though there are also traces of a careful study of Milton.
Pope had died in 1744, at the height of his renown, the acknowledged monarch of letters, as supreme as Voltaire when the excitement and exposure of his coronation-ceremonies at Paris hastened his end a generation later. His fame, like Voltaire’s, was European, and the style which he had carried to perfection was paramount throughout the cultivated world. The new edition of the “Dunciad,” with the Fourth Book added, published the year before his death, though the substitution of Cibber for Theobald made the poem incoherent, had yet increased his reputation and confirmed the sway of the school whose recognized head he was, by the poignancy of its satire, the lucidity of its wit, and the resounding, if somewhat uniform march, of its numbers. He had been translated into other languages living and dead. Voltaire had long before pronounced him “the best poet of England, and at present of all the world.”[39] It was the apotheosis of clearness, point, and technical skill, of the ease that comes of practice, not of the fulness of original power. And yet, as we have seen, while he was in the very plenitude of his power, there was already a widespread discontent, a feeling that what “comes nearest,” as Phillips calls it, may yet be infinitely far from giving those profounder and incalculable satisfactions of which the soul is capable in poetry. A movement was gathering strength which prompted