Spenser

by R. W. Church

So passeth, in the passing of a day,
Of mortall life the leafe, the bud, the flowre;
Ne more doth florish after first decay,
That earst was sought to deck both bed and bowre
Of many a lady, and many a Paramowre.
Gather therefore the Rose whilest yet is prime,
For soone comes age that will her pride deflowre;
Gather the Rose of love whilest yet is time,
Whilest loving thou mayst loved be with equall crime.

In the other, it images the power of the will—that power over circumstance and the storms of passion, to command obedience to reason and the moral law, which Milton sung so magnificently in Comus:—

That daintie Rose, the daughter of her Morne,
More deare then life she tendered, whose flowre
The girlond of her honour did adorne:
Ne suffred she the Middayes scorching powre,
Ne the sharp Northerne wind thereon to showre;
But lapped up her silken leaves most chayre,
When so the froward skye began to lowre;
But, soone as calmed was the christall ayre,
She did it fayre dispred and let to florish fayre.

Eternall God, in his almightie powre,
To make ensample of his heavenly grace,
In Paradize whylome did plant this flowre;
Whence he it fetcht out of her native place,
And did in stocke of earthly flesh enrace,
That mortall men her glory should admyre.
In gentle Ladies breste, and bounteous race
Of woman kind, it fayrest Flowre doth spyre,
And beareth fruit of honour and all chast desyre.

Fayre ympes of beautie, whose bright shining beames
Adorne the worlde with like to heavenly light,
And to your willes both royalties and Reames
Subdew, through conquest of your wondrous might,
With this fayre flowre your goodly girlonds dight
Of chastity and vertue virginall,
That shall embellish more your beautie bright,
And crowne your heades with heavenly coronall,
Such as the Angels weare before Gods tribunall!

This sense of beauty, and command of beautiful expression is not seen only in the sweetness of which both these passages are examples. Its range is wide. Spenser had in his nature besides sweetness, his full proportion of the stern and high manliness of his generation; indeed, he was not without its severity, its hardness, its unconsidering and cruel harshness, its contemptuous indifference to suffering and misery when on the wrong side. Noble and heroic ideals captivate him by their attractions. He kindles naturally and genuinely at what proves and draws out men's courage, their self-command, their self-sacrifice. He sympathizes as profoundly with the strangeness of their condition, with the sad surprises in their history and fate, as he gives himself up with little restraint to what is charming and even intoxicating in it. He can moralize with the best in terse and deep-reaching apophthegms of melancholy or even despairing experience. He can appreciate the mysterious depths and awful outlines of theology—of what our own age can see nothing in, but a dry and scholastic dogmatism. His great contemporaries were, more perhaps than the men of any age, many-sided. He shared their nature; and he used all that he had of sensitiveness and of imaginative and creative power, in bringing out its manifold aspects, and sometimes contradictory feelings and aims. Not that beauty, even varied beauty, is the uninterrupted attribute of his work. It alternates with much that no indulgence can call beautiful. It passes but too easily into what is commonplace, or forced, or unnatural, or extravagant, or careless and poor, or really coarse and bad. He was a negligent corrector. He only at times gave himself the trouble to condense and concentrate. But for all this, the Faery Queen glows and is ablaze with beauty; and that beauty is so rich, so real, and so uncommon, that for its sake the severest readers of Spenser have pardoned much that is discordant with it, much that in the reading has wasted their time and disappointed them.

There is one portion of the beauty of the Faery Queen, which in its perfection and fulness had never yet been reached in English poetry. This was the music and melody of his verse. It was this wonderful, almost unfailing sweetness of numbers which probably as much as anything set the Faery Queen at once above all contemporary poetry. The English language is really a musical one, and say what people will, the English ear is very susceptible to the infinite delicacy and suggestiveness of musical rhythm and cadence. Spenser found the secret of it. The art has had many and consummate masters since, as different in their melody as in their thoughts from Spenser. And others at the time, Shakespere pre-eminently, heard, only a little later, the same grandeur, and the same subtle beauty in the sounds of their mother-tongue, only waiting the artist's skill to be combined and harmonized into strains of mysterious fascination. But Spenser was the first to show that he had acquired a command over what had hitherto been heard only in exquisite fragments, passing too soon into roughness and confusion. It would be too much to say that his cunning never fails, that his ear is never dull or off its guard. But when the length and magnitude of the composition are considered, with the restraints imposed by the new nine-line stanza, however convenient it may have been, the vigour, the invention, the volume and rush of language, and the keenness and truth of ear amid its diversified tasks are indeed admirable, which could keep up so prolonged and so majestic a stream of original and varied poetical melody. If his stanzas are monotonous, it is with the grand monotony of the seashore, where billow follows billow, each swelling diversely, and broken into different curves and waves upon its mounting surface, till at last it falls over, and spreads and rushes up in a last long line of foam upon the beach.

3. But all this is but the outside shell and the fancy framework in which the substance of the poem is enclosed. Its substance is the poet's philosophy of life. It shadows forth, in type and parable, his ideal of the perfection of the human character, with its special features, its trials, its achievements. There were two accepted forms in poetry in which this had been done by poets. One was under the image of warfare. The other was under the image of a journey or voyage. Spenser chose the former, as Dante and Bunyan chose the latter. Spenser looks on the scene of the world as a continual battle-field. It was such in fact to his experience in Ireland, testing the mettle of character, its loyalty, its sincerity, its endurance. His picture of character is by no means painted with sentimental tenderness. He portrays it in the rough work of the struggle and the toil, always hardly tested by trial, often overmatched, deceived, defeated, and even delivered by its own default to disgrace and captivity. He had full before his eyes what abounded in the society of his day, often in its noblest representatives—the strange perplexing mixture of the purer with the baser elements, in the high-tempered and aspiring activity of his time. But it was an ideal of character which had in it high aims and serious purposes, which was armed with fortitude and strength, which could recover itself after failure and defeat.

The unity of a story, or an allegory—that chain and backbone of continuous interest, implying a progress and leading up to a climax, which holds together the great poems of the world, the Iliad and Odyssey, the Æneid, the Commedia, the Paradise Lost, the Jerusalem Delivered—this is wanting in the Faery Queen. The unity is one of character and its ideal. That character of the completed man, raised above what is poor and low, and governed by noble tempers and pure principles, has in Spenser two conspicuous elements. In the first place, it is based on manliness. In the personages which illustrate the different virtues, Holiness, Justice, Courtesy, and the rest, the distinction is not in nicely discriminated features or shades of expression, but in the trials and the occasions which call forth a particular action or effort: yet the manliness which is at the foundation of all that is good in them is a universal quality common to them all, rooted and imbedded in the governing idea or standard of moral character in the poem. It is not merely courage, it is not merely energy, it is not merely strength. It is the quality of soul which frankly accepts the conditions in human life, of labour, of obedience, of effort, of unequal success, which does not quarrel with them or evade them, but takes for granted with unquestioning alacrity that man is called—by his call to high aims and destiny—to a continual struggle with difficulty, with pain, with evil, and makes it the point of honour not to be dismayed or wearied out by them. It is a cheerful and serious willingness for hard work and endurance, as being inevitable and very bearable necessities, together with even a pleasure in encountering trials which put a man on his mettle, an enjoyment of the contest and the risk, even in play. It is the quality which seizes on the paramount idea of duty, as something which leaves a man no choice; which despises and breaks through the inferior considerations and motives—trouble, uncertainty, doubt, curiosity—which hang about and impede duty; which is impatient with the idleness and childishness of a life of mere amusement, or mere looking on, of continued and self-satisfied levity, of vacillation, of clever and ingenious trifling. Spenser's manliness is quite consistent with long pauses of rest, with intervals of change, with great craving for enjoyment—nay, with great lapses from its ideal, with great mixtures of selfishness, with coarseness, with licentiousness, with injustice and inhumanity. It may be fatally diverted into bad channels; it may degenerate into a curse and scourge to the world. But it stands essentially distinct from the nature which shrinks from difficulty, which is appalled at effort, which has no thought of making an impression on things around it, which is content with passively receiving influences and distinguishing between emotions, which feels no call to exert itself, because it recognizes no aim valuable enough to rouse it, and no obligation strong enough to command it. In the character of his countrymen round him, in its highest and in its worst features, in its noble ambition, its daring enterprise, its self-devotion, as well as in its pride, its intolerance, its fierce self-will, its arrogant claims of superiority, moral, political, religious, Spenser saw the example of that strong and resolute manliness, which, once set on great things, feared nothing—neither toil nor disaster nor danger, in their pursuit. Naturally and unconsciously, he laid it at the bottom of all his portraitures of noble and virtuous achievement in the Faery Queen.

All Spenser's "virtues" spring from a root of manliness. Strength, simplicity of aim, elevation of spirit, courage are presupposed as their necessary conditions. But they have with him another condition as universal. They all grow and are nourished from the soil of love; the love of beauty, the love and service of fair women. This of course, is a survival from the ages of chivalry, an inheritance bequeathed from the minstrels of France, Italy, and Germany to the rising poetry of Europe. Spenser's types of manhood are imperfect without the idea of an absorbing and overmastering passion of love; without a devotion, as to the principal and most worthy object of life, to the service of a beautiful lady, and to winning her affection and grace. The influence of this view of life comes out in numberless ways. Love comes on the scene in shapes which are exquisitely beautiful, in all its purity, its tenderness, its unselfishness. But the claims of its all-ruling and irresistible might are also only too readily verified in the passions of men; in the follies of love, its entanglements, its mischiefs, its foulness. In one shape or another it meets us at every turn; it is never absent; it is the motive and stimulant of the whole activity of the poem. The picture of life held up before us is the literal rendering of Coleridge's lines:—