Soon after the date of this letter, Lord Byron had to pay a visit to Cambridge for the purpose of voting for Mr. Clarke, who had been started by Trinity College as one of the candidates for Sir Busick Harwood's Professorship. On this occasion, a circumstance occurred which could not but be gratifying to him. As he was delivering in his vote to the Vice-Chancellor, in the Senate House, the under-graduates in the gallery ventured to testify their admiration of him by a general murmur of applause and stamping of the feet. For this breach of order, the gallery was immediately cleared by order of the Vice-Chancellor.
At the beginning of the month of December, being called up to town by business, I had opportunities, from being a good deal in my noble friend's society, of observing the state of his mind and feelings, under the prospect of the important change he was now about to undergo; and it was with pain I found that those sanguine hopes[51] with which I had sometimes looked forward to the happy influence of marriage, in winning him over to the brighter and better side of life, were, by a view of all the circumstances of his present destiny, considerably diminished; while, at the same time, not a few doubts and misgivings, which had never before so strongly occurred to me, with regard to his own fitness, under any circumstances, for the matrimonial tie, filled me altogether with a degree of foreboding anxiety as to his fate, which the unfortunate events that followed but too fully justified.
The truth is, I fear, that rarely, if ever, have men of the higher order of genius shown themselves fitted for the calm affections and comforts that form the cement of domestic life. "One misfortune (says Pope) of extraordinary geniuses is, that their very friends are more apt to admire than love them." To this remark there have, no doubt, been exceptions,—and I should pronounce Lord Byron, from my own experience, to be one of them,—but it would not be difficult, perhaps, to show, from the very nature and pursuits of genius, that such must generally be the lot of all pre-eminently gifted with it; and that the same qualities which enable them to command admiration are also those that too often incapacitate them from conciliating love.
The very habits, indeed, of abstraction and self-study to which the occupations of men of genius lead, are, in themselves, necessarily, of an unsocial and detaching tendency, and require a large portion of indulgence from others not to be set down as unamiable. One of the chief sources, too, of sympathy and society between ordinary mortals being their dependence on each other's intellectual resources, the operation of this social principle must naturally be weakest in those whose own mental stores are most abundant and self-sufficing, and who, rich in such materials for thinking within themselves, are rendered so far independent of any aid from others. It was this solitary luxury (which Plato called "banqueting his own thoughts") that led Pope, as well as Lord Byron, to prefer the silence and seclusion of his library to the most agreeable conversation.—And not only too, is the necessity of commerce with other minds less felt by such persons, but, from that fastidiousness which the opulence of their own resources generates, the society of those less gifted than themselves becomes often a restraint and burden, to which not all the charms of friendship, or even love, can reconcile them. "Nothing is so tiresome (says the poet of Vaucluse, in assigning a reason for not living with some of his dearest friends) as to converse with persons who have not the same information as one's self."
But it is the cultivation and exercise of the imaginative faculty that, more than any thing, tends to wean the man of genius from actual life, and, by substituting the sensibilities of the imagination for those of the heart, to render, at last, the medium through which he feels no less unreal than that through which he thinks. Those images of ideal good and beauty that surround him in his musings soon accustom him to consider all that is beneath this high standard unworthy of his care; till, at length, the heart becoming chilled as the fancy warms, it too often happens that, in proportion as he has refined and elevated his theory of all the social affections, he has unfitted himself for the practice of them.[52] Hence so frequently it arises that, in persons of this temperament, we see some bright but artificial idol of the brain usurp the place of all real and natural objects of tenderness. The poet Dante, a wanderer away from wife and children, passed the whole of a restless and detached life in nursing his immortal dream of Beatrice; while Petrarch, who would not suffer his only daughter to reside beneath his roof, expended thirty-two years of poetry and passion on an idealised love.
It is, indeed, in the very nature and essence of genius to be for ever occupied intensely with Self, as the great centre and source of its strength. Like the sister Rachel, in Dante, sitting all day before her mirror,
"mai non si smaga
Del suo ammiraglio, e siede tutto giorno."
To this power of self-concentration, by which alone all the other powers of genius are made available, there is, of course, no such disturbing and fatal enemy as those sympathies and affections that draw the mind out actively towards others[53]; and, accordingly, it will be found that, among those who have felt within themselves a call to immortality, the greater number have, by a sort of instinct, kept aloof from such ties, and, instead of the softer duties and rewards of being amiable, reserved themselves for the high, hazardous chances of being great. In looking back through the lives of the most illustrious poets,—the class of intellect in which the characteristic features of genius are, perhaps, most strongly marked,—we shall find that, with scarcely one exception, from Homer down to Lord Byron, they have been, in their several degrees, restless and solitary spirits, with minds wrapped up, like silk-worms, in their own tasks, either strangers, or rebels to domestic ties, and bearing about with them a deposit for posterity in their souls, to the jealous watching and enriching of which almost all other thoughts and considerations have been sacrificed.
"To follow poetry as one ought (says the authority[54] I have already quoted), one must forget father and mother and cleave to it alone." In these few words is pointed out the sole path that leads genius to greatness. On such terms alone are the high places of fame to be won;—nothing less than the sacrifice of the entire man can achieve them. However delightful, therefore, may be the spectacle of a man of genius tamed and domesticated in society, taking docilely upon him the yoke of the social ties, and enlightening without disturbing the sphere in which he moves, we must nevertheless, in the midst of our admiration, bear in mind that it is not thus smoothly or amiably immortality has been ever struggled for, or won. The poet thus circumstanced may be popular, may be loved; for the happiness of himself and those linked with him he is in the right road,—but not for greatness. The marks by which Fame has always separated her great martyrs from the rest of mankind are not upon him, and the crown cannot be his. He may dazzle, may captivate the circle, and even the times in which he lives, but he is not for hereafter.