The poetical pessimists will not dispassionately examine plain facts. They take English literature and point to the now remote date of Shakespeare; they take Italian literature and remind us that Dante has been dead nearly six centuries; they take the literature of Greece and triumphantly observe that its greatest poet, Homer, was its earliest. They ignore the essential fact that transcendent genius is the phenomenon of a thousand years; that we must not demand a recurrence even of second-rate genius in every generation or even in every century. Without the altogether extraordinary genius of Shakespeare, English poetry culminates, not in the age of Elizabeth, but in the nineteenth century. Without the unique marvel of the mind of Dante, the poetry of Italy is at its highest in the sixteenth century of Tasso and Ariosto, not in the fourteenth century of the subtle amorist Petrarch. Remove the one name of Homer, and you bring the crowning glory of Grecian poetry at least three or four centuries later, to the era of Pindar, Æschylus, and Sophocles. We cannot judge the laws of general progress by unique instances of individual genius. These are the comets and meteors of the literary heavens. To judge of a generation's capacity for poetry, we must compare, not a Shakespeare with a Shelley or a Wordsworth, but the average spirit, the average power of insight and expression, of Sidney, Spenser, Shakespeare, Marlowe and Jonson, with those of Coleridge, Wordsworth, Shelley, Byron and Keats. And who will maintain, that in force of imagination, in truth of vision, in grasp of the ideal side of things, in beautiful expression of elusive thoughts, in lyric rapture, the Elizabethans are equal to the Georgian and Victorian poets?
Our own day is, we boast, the age of light and reason. The days of Chaucer were times of childlike ignorance, credulity, naïveté. Yet who will tell us that Tennyson looks out on nature or on man with a colder, less imaginative, eye than Chaucer? That the advances of science have made him gaze less lovingly, less wonderingly, upon any created thing? That the progress of philosophy has hardened Browning's heart to accesses of passion, or cramped his creative imagination? And yet it should be so, if enlightenment means decay of poetry.
Science, we are told, and philosophy are but an inclement atmosphere for poetry to thrive in. Their spiteful frost nips the young buds and tender shoots of imagination, of fancy, of "sentiment." Well, at what date was modern science born? At what date philosophy? Does philosophy date from Kant, or from Bacon, or from Plato? Does modern science begin with Darwin, with Newton, with Copernicus, or with Aristotle? Let us, for argument's sake, accept the common account that the age par excellence of science and philosophy began in England, in France, in Germany, somewhere about the end of the seventeenth century. Since that time we have doubtless discovered and elaborated many a detail. None the less the air of all the eighteenth century was full of scientific inquiry and mechanical invention, full of philosophical discussion, full of religious and moral scepticism. If ever there was an age when it looked to the pessimist as if science and philosophy would change the aspect of nature and the heart of man, it was that eighteenth century. Now note that, if some holder of Macaulay's view had risen up in the year 1770 or thereabouts, he might have addressed his contemporaries to great effect in words like these: "The age of philosophy and science is upon us all, and poetry is dead. See how in Germany not a single worthy note of a poet's singing is heard amid the din of critics, philosophers, jurists, scientists. See how in France we find historians, letter-writers, philosophers, moralists, but not a verse worth hearing since the dry-light prose-versicles of Voltaire. Observe how in England our so-called poetry is but prose sawed into lines of five feet each, and contains not one drop of the sap of nature, unless it be some suggestion in Thomson and a half-ashamed trace in Collins or in Gray. As for the last really great figure, Pope, and all his rhyming brood, they are but arguers, critics, moralists, describers, satirists in verse. They show no inspiration, and could show none, because science and reasoning forbade it to them. The wings of their imaginations are cropped close by the hard facts and knowledge of our time. Let us cry Ichabod over poetry, for its glory is departed, and departed for ever."
It would scarcely have been an unnatural thing for an observant lover of poetry at that date to make such a speech, and, without the light of later experience, it would have been impossible to confute him. Yet had that same man lived the length of another human life, seen still more scientists make their steps forward in discovery, seen another crop of even subtler philosophers at their analytic work, witnessed the "Triumph of Reason and Democracy" in the shape of the French Revolution:—had he lived to see all this, he would have beheld meanwhile something which shows how fallible is prophecy. He would have seen, to wit, a most marvellous, rich and widespread outburst of the strenuous natural poetry he thought dead. From amid the critical rationalism of Germany would come the fullest, most fervid voices of poetry with which that land had ever echoed—voices full of vigour and passion, full of imagination and music, singing of romance and story, of nature and man and human life—the voices of Lessing, Schiller, Goethe, Heine, Wieland. From France would be heard Béranger's stirring songs and the deepening romantic notes of Lamartine and Victor Hugo. From Scotland would sound the passionate song of Burns and later the romantic lays of Scott; and soon would arise in England the graver tones of Wordsworth, Nature's high-priest, the deep, half-romantic, half-religious music of the mystic Coleridge, the fiery ecstasies of Shelley, the rebellious melancholies of Byron, the sensuous raptures of Keats,—these and other tones of less compass or less power.
And as our mistaken pessimist listens, what then becomes of his theory that science and philosophy have killed the poet in mankind? Might not some reasoner of the more cheerful school urge in triumph just the contrary? Might he not say that it was precisely the new light shed by the dawning Renaissance which elicited the poetry of Dante's day? That it was precisely the flood of illumination on English thought in the sixteenth century which called forth the Elizabethan outburst? That it was precisely the eminent scientific and critical toiling of the eighteenth century which led up to that pronounced and unanimous romantic movement of recent times in England, Germany and France? We need not at present strongly urge that argument. It is enough to have shown the unsoundness of its contrary.
It may, however, be answered that science hitherto is only a preface to what is to come, that even the last generation of discovery is nothing in comparison with the expansion of our knowledge and the enslavement of natural forces which must be looked for in the years on which we enter. Well, we are not sure of that. It has been a foible of many an era to think itself remarkable as a time when "the world's great age begins anew." But let us grant, if you choose, that we are moving into an incomparable age of scientific light and clearness, and at the same time of unprecedented social change. Is it necessary that this clear light of science should be dry and cold? And is it inevitable that the destined social existence shall be arid and hard, cramping, drab, and dreary? Will analysis destroy all wonder, or classification annihilate all beauty? And will human nature be so transformed by some system of social contract that a man will no longer feel love or grief, or any other of those emotions which have been his, and increasingly his, since the days of Adam?
There is, we have seen, no basis in history for assuming that poetry will cease. Is there any ground in speculation? The assertion goes that imagination will be shrivelled by the chill of scientific practicality, that minds trained and informed by physical and mental science will possess too overpowering a sense of logic, too habitual a consciousness of the matter-of-fact, to indulge in the visions and imaginings which are supposed to be the life of poetry. It is urged that, when every inch of the world has rendered its hard statistics to the blue-books, and when the variety of the nations has disappeared before common appliances and familiar intercourse, there will be nothing to stimulate the romantic fancy, nay, romance in any sort will but come into conflict with man's ever-present realization of actual conditions.
Is this the just account? Is it just to the meaning of "poetry" or just to the nature of mankind?
One might perhaps fall back on what a man of science declared to Mr. Stedman: "The conquest of mystery leads to greater mystery: the more we know, the greater the material for the imagination." Or one might assert by right of intuition that, in face of the new world of science, we shall feel as Shakespeare's Miranda felt in the presence of new realities:—
O wonder!
How many goodly creatures are there here!
How beauteous mankind is! O brave new world,
That hath such people in't!