Man is selfish, and seeketh pleasure with little care of what may betide;
Else why am I travelling here beside thee, a demon that rides by an angel's side?"
We were wrong in limiting our remark to the incongruity. To such verse as this, if verse it can be termed, there are serious objections. We presume it is constructed on some rhythmical principle; but what that principle may be, we defy any living artist to discover.
From reading the foregoing extracts, any one might naturally conclude that Mr Longfellow has no ear. So far from this being the case, he is one of the most accomplished and skilful versifiers of his time, and therefore we regret the more that he will not confine him to the safe, familiar, and yet ample range of recognised Saxon metres. We could almost find it in our heart to wish that Evangeline had proved a decided failure, if by that means his return could have been secured to simpler habits of composition. Surely he must see, on reflection, that there are natural limits to the power and capacity of each language, and that it is utterly absurd to strain our own in order to compass metres and melodies which peculiarly belong to another. There can be no doubt that the German language, from its construction and sound, can be adapted to many of the most intricate of the Grecian metres. But the English language is not so easily welded, and beyond a certain point it is utterly hopeless to proceed. Mr Longfellow thoroughly understands the value of pure and simple diction—why will he not apply the same rules to the form and structure of his verse? As sincere admirers of his genius, we would entreat his attention to this; for he may rely upon it that, if he continues to give way to this besetting sin of experiment, he is imperilling that high position which his poetical powers may well entitle him to attain.
After this lecture to the author, we are bound, for the satisfaction of our readers, to look a little more closely into the poem in question. We have already said that, in general form and design, it has too near a resemblance to the Faust. We might even extend this observation to details; for there are several scenes evidently suggested by passages in the German drama. Those who remember Goethe's prayer of Margaret addressed to the Virgin, will at once understand the suggestion that led to the insertion of Elsie's prayer in The Golden Legend. We insert it here on account of its intrinsic beauty; and, being beautiful, no comparison with any other poet is required.
Night.—Elsie praying.
"My Redeemer and my Lord,
I beseech thee, I entreat thee,
Guide me in each act and word,
That hereafter I may meet thee,
Watching, waiting, hoping, yearning,
With my lamp well trimmed and burning!
Interceding,
With those bleeding
Wounds upon thy hands and side,
For all who have lived and erred
Thou hast suffered, thou hast died,
Scourged, and mocked, and crucified,
And in the grave hast thou been buried!
If my feeble prayer can reach thee,
O my Saviour, I beseech thee,
Even as thou hast died for me,
More sincerely
Let me follow where thou leadest,
Let me, bleeding as thou bleedest,
Die, if dying I may give
Life to one who asks to live,
And more nearly,
Dying thus, resemble thee!"
Sweet, virginal thoughts—not such as poor Margaret, in the intense anguish of her soul, poured forth at the shrine of the Mater Dolorosa! Still, by close adherence to form, even though the situations are changed, Longfellow provokes comparison—in this instance not wisely, for Margaret's prayer might wring tears from a heart of stone.
If, however, we go on in this way, looking alternately towards Goethe and Longfellow, we shall never reach the poem. Therefore we return the Faust to its proper place on our book-shelves, solemnly vowing not to allude, to it again in the course of the present article, or to repeat the name of Goethe, under the penalty of reviewing—which, according to our scrupulous notions, implies reading—even at this late period of time, Lord John Russell's tragedy of Don Carlos.