English Critical Essays: Nineteenth Century

by Unknown

Weep no more, lady, weep no more,
Thy sorrow is in vain;
For violets pluck’d the sweetest showers
Will ne’er make grow again.

And Shakespeare and Milton abound in the very grandest; such as Antony’s likening his changing fortunes to the cloud-rack; Lear’s appeal to the old age of the heavens; Satan’s appearance in the horizon, like a fleet ‘hanging in the clouds’; and the comparisons of him with the comet and the eclipse. Nor unworthy of this glorious company, for its extraordinary combination of delicacy and vastness, is that enchanting one of Shelley’s in the Adonais:

Life, like a dome of many-coloured glass,
Stains the white radiance of eternity.

I multiply these particulars in order to impress upon the reader’s mind the great importance of imagination in all its phases, as a constituent part of the highest poetic faculty.

The happiest instance I remember of imaginative metaphor, is Shakespeare’s moonlight ‘sleeping’ on a bank; but half his poetry may be said to be made up of it, metaphor indeed being the common coin of discourse. Of imaginary creatures, none out of the pale of mythology and the East are equal, perhaps, in point of invention, to Shakespeare’s Ariel and Caliban; though poetry may grudge to prose the discovery of a Winged Woman, especially such as she has been described by her inventor in the story of Peter Wilkins; and in point of treatment, the Mammon and Jealousy of Spenser, some of the monsters in Dante, particularly his Nimrod, his interchangements of creatures into one another, and (if I am not presumptuous in anticipating what I think will be the verdict of posterity) the Witch in Coleridge’s Christabel, may rank even with the creations of Shakespeare. It may be doubted, indeed, whether Shakespeare had bile and nightmare enough in him to have thought of such detestable horrors as those of the interchanging adversaries (now serpent, now man), or even of the huge, half-blockish enormity of Nimrod,—in Scripture, the ‘mighty hunter’ and builder of the tower of Babel,—in Dante, a tower of a man in his own person, standing with some of his brother giants up to the middle in a pit in hell, blowing a horn to which a thunderclap is a whisper, and hallooing after Dante and his guide in the jargon of a lost tongue! The transformations are too odious to quote: but of the towering giant we cannot refuse ourselves the ‘fearful joy’ of a specimen. It was twilight, Dante tells us, and he and his guide Virgil were silently pacing through one of the dreariest regions of hell, when the sound of a tremendous horn made him turn all his attention to the spot from which it came. He there discovered through the dusk, what seemed to be the towers of a city. Those are no towers, said his guide; they are giants, standing up to the middle in one of these circular pits.

I look’d again; and as the eye makes out,
By little and little, what the mist conceal’d
In which, till clearing up, the sky was steep’d;
So, looming through the gross and darksome air,
As we drew nigh, those mighty bulks grew plain,
And error quitted me, and terror join’d:
For in like manner as all round its height
Montereggione crowns itself with towers,
So tower’d above the circuit of that pit,
Though but half out of it, and half within,
The horrible giants that fought Jove, and still
Are threaten’d when he thunders. As we near’d
The foremost, I discern’d his mighty face,
His shoulders, breast, and more than half his trunk,
With both the arms down hanging by the sides.
His face appear’d to me, in length and breadth,
Huge as St. Peter’s pinnacle at Rome,
And of a like proportion all his bones.
He open’d, as we went, his dreadful mouth,
Fit for no sweeter psalmody; and shouted
After us, in the words of some strange tongue,
Ràfel ma-èe amech zabèe almee!—
‘Dull wretch!’ my leader cried, ‘keep to thine horn,
And so vent better whatsoever rage
Or other passion stuff thee. Feel thy throat
And find the chain upon thee, thou confusion!
Lo! what a hoop is clench’d about thy gorge.’
Then turning to myself, he said, ‘His howl
Is its own mockery. This is Nimrod, he
Through whose ill thought it was that humankind
Were tongue-confounded. Pass him, and say nought:
For as he speaketh language known of none,
So none can speak save jargon to himself.’
Inferno, Canto xxxi, ver. 34.

Assuredly it could not have been easy to find a fiction so uncouthly terrible as this in the hypochondria of Hamlet. Even his father had evidently seen no such ghost in the other world. All his phantoms were in the world he had left. Timon, Lear, Richard, Brutus, Prospero, Macbeth himself, none of Shakespeare’s men had, in fact, any thought but of the earth they lived on, whatever supernatural fancy crossed them. The thing fancied was still a thing of this world, ‘in its habit as it lived,’ or no remoter acquaintance than a witch or a fairy. Its lowest depths (unless Dante suggested them) were the cellars under the stage. Caliban himself is a cross-breed between a witch and a clown. No offence to Shakespeare; who was not bound to be the greatest of healthy poets, and to have every morbid inspiration besides. What he might have done, had he set his wits to compete with Dante, I know not: all I know is, that in the infernal line he did nothing like him; and it is not to be wished he had. It is far better that, as a higher, more universal, and more beneficent variety of the genus Poet, he should have been the happier man he was, and left us the plump cheeks on his monument, instead of the carking visage of the great, but over-serious, and comparatively one-sided Florentine. Even the imagination of Spenser, whom we take to have been a ‘nervous gentleman’ compared with Shakespeare, was visited with no such dreams as Dante. Or, if it was, he did not choose to make himself thinner (as Dante says he did) with dwelling upon them. He had twenty visions of nymphs and bowers, to one of the mud of Tartarus. Chaucer, for all he was ‘a man of this world’ as well as the poets’ world, and as great, perhaps a greater enemy of oppression than Dante, besides being one of the profoundest masters of pathos that ever lived, had not the heart to conclude the story of the famished father and his children, as finished by the inexorable anti-Pisan. But enough of Dante in this place. Hobbes, in order to daunt the reader from objecting to his friend Davenant’s want of invention, says of these fabulous creations in general, in his letter prefixed to the poem of Gondibert, that ‘impenetrable armours, enchanted castles, invulnerable bodies, iron men, flying horses, and a thousand other such things, are easily feigned by them that dare’. These are girds at Spenser and Ariosto. But, with leave of Hobbes (who translated Homer as if on purpose to show what execrable verses could be written by a philosopher), enchanted castles and flying horses are not easily feigned as Ariosto and Spenser feigned them; and that just makes all the difference. For proof, see the accounts of Spenser’s enchanted castle in Book the Third, Canto Twelfth, of the Faerie Queene; and let the reader of Italian open the Orlando Furioso at its first introduction of the Hippogriff (Canto iii, st. 4), where Bradamante, coming to an inn, hears a great noise, and sees all the people looking up at something in the air; upon which, looking up herself, she sees a knight in shining armour riding towards the sunset upon a creature with variegated wings, and then dipping and disappearing among the hills. Chaucer’s steed of brass, that was

So horsly and so quick of eye,

is copied from the life. You might pat him and feel his brazen muscles. Hobbes, in objecting to what he thought childish, made a childish mistake. His criticism is just such as a boy might pique himself upon, who was educated on mechanical principles, and thought he had outgrown his Goody Two-shoes. With a wonderful dimness of discernment in poetic matters, considering his acuteness in others, he fancies he has settled the question by pronouncing such creations ‘impossible’! To the brazier they are impossible, no doubt; but not to the poet. Their possibility, if the poet wills it, is to be conceded; the problem is, the creature being given, how to square its actions with probability, according to the nature assumed of it. Hobbes did not see, that the skill and beauty of these fictions lay in bringing them within those very regions of truth and likelihood in which he thought they could not exist. Hence the serpent Python of Chaucer,

Sleeping against the sun upon a day,