Many of Browning’s ideas and fertilizations will, perhaps, owing to the difficulty and uncertainty which attaches to their form, penetrate the future indirectly as the stimulant of other men’s work. This is especially the case with Ruskin. Morris. Symonds. Pater. those remarkable writers who have for the first time given the fine arts a considerable place in English literature, notably John Ruskin (Modern Painters, 1842, Seven Lamps, 1849, Stones of Venice, 1853), William Morris, John Addington Symonds and Walter Pater. Browning, it is true, shared the discipleship of the first two with Kingsley and Carlyle. But Ruskin outlived all discipleships and transcended almost all the prose writers of his period in a style the elements of emotional power in which still preserve their secret.
More a poet of doubt than either Tennyson or the college friend, A.H. Clough, whose loss he lamented in one of the finest pastoral elegies of all ages, Matthew Arnold takes rank with Tennyson, Browning and Swinburne alone Arnold. among the Dii Majores of Victorian poetry. He is perhaps a disciple of Wordsworth even more than of Goethe, and he finds in Nature, described in rarefied though at times intensely beautiful phrase, the balm for the unrest of man’s unsatisfied yearnings, the divorce between soul and intellect, and the sense of contrast between the barren toil of man and the magic operancy of nature. His most delicate and intimate strains are tinged with melancholy. The infinite desire of what might have been, the lacrimae rerum, inspires “Resignation,” one of the finest pieces in his volume of 1849 (The Strayed Reveller). In the deeply-sighed lines of “Dover Beach” in 1867 it is associated with his sense of the decay of faith. The dreaming garden trees, the full moon and the white evening star of the beautiful English-coloured Thyrsis evoke the same mood, and render Arnold one of the supreme among elegiac poets. But his poetry is the most individual in the circle and admits the popular heart never for an instant. As a popularizer of Renan and of the view of the Bible, not as a talisman but as a literature, and, again, as a chastener of his contemporaries by means of the iteration of a few telling phrases about philistines, barbarians, sweetness and light, sweet reasonableness, high seriousness, Hebraism and Hellenism, “young lions of the Daily Telegraph,” and “the note of provinciality,” Arnold far eclipsed his fame as a poet during his lifetime. His crusade of banter against the bad civilization of his own class was one of the most audaciously successful things of the kind ever accomplished. But all his prose theorizing was excessively superficial. In poetry he sounded a note which the prose Arnold seemed hopelessly unable ever to fathom.
It is easier to speak of the virtuoso group who derived their first incitement to poetry from Chatterton, Keats and the early exotic ballads of Tennyson, far though these yet were from attaining the perfection in which they now Rossetti. appear after half a century of assiduous correction. The chief of them were Dante Gabriel Rossetti, his sister Christina, William Morris and Algernon Charles Swinburne. The founders of this school, which took and acquired the name Pre-Raphaelite, were profoundly impressed by the Dante revival and by the study of the early Florentine masters. Rossetti himself was an accomplished translator from Dante and from Villon. He preferred Keats to Shelley because (like himself) he had no philosophy. The 18th century was to him as if it had never been, he dislikes Greek lucidity and the open air, and prefers lean medieval saints, spectral images and mystic loves. The passion of these students was retrospective; they wanted to revive the literature of a forgotten past, Italian, Scandinavian, French, above all, medieval. To do this is a question of enthusiastic experiment and adventure. Rossetti leads the way with his sonnets and ballads. Christina follows with Goblin Market, though she subsequently, with a perfected technique, writes poetry more and more confined to the religious emotions. William Morris publishes in 1858 his Defence of Guenevere, followed in ten years by The Earthly Paradise, a collection of metrical tales, which hang in the sunshine like tapestries woven of golden thread, where we should naturally expect the ordinary paperhanging of prose romance.
From the verdurous gloom of the studio with its mysterious and occult properties in which Rossetti compounded his colours, Morris went forth shortly to chant and then to narrate Socialist songs and parables. Algernon Charles Swinburne. Swinburne set forth to scandalize the critics of 1866 with the roses and lilies of vice and white death in Poems and Ballads, which was greeted with howls and hisses, and reproach against a “fleshly school of modern poetry.” Scandalous verses these were, rioting on the crests of some of these billows of song. More discerning persons perceived the harmless impersonal unreality and mischievous youthful extravagance of all these Cyprian outbursts, that the poems were the outpourings of a young singer up to the chin in the Pierian flood, and possessed by a poetic energy so urgent that it could not wait to apply the touchstones of reality or the chastening planes of experience. Swinburne far surpassed the promoters of this exotic school in technical excellence, and in Atalanta in Calydon and its successors may be said to have widened the bounds of English song, to have created a new music and liberated a new harmonic scale in his verse. Of the two elements which, superadded to a consummate technique, compose the great poet, intensity of imagination and intensity of passion, the latter in Swinburne much predominated. The result was a great abundance of heat and glow and not perhaps quite enough defining light. Hence the tendency to be incomprehensible, so fatal in its fascination for the poets of the last century, which would almost justify the title of the triumvirs of twilight to three of the greatest. It is this incomprehensibility which alienates the poet from the popular understanding and confines his audience to poets, students and scholars. Poetry is often comparable to a mountain range with its points and aiguilles, its peaks and crags, its domes and its summits. But Swinburne’s poetry, filled with the sound and movement of great waters, is as incommunicable as the sea. Trackless and almost boundless, it has no points, no definite summits. The poet never seems to know precisely when he is going to stop. His metrical flow is wave-like, beautiful and rather monotonous, inseparable from the general effect. His endings seem due to an exhaustion of rhythm rather than to an exhaustion of sense. A cessation of meaning is less perceptible than a cessation of magnificent sound.
Akin in some sense to the attempt made to get behind the veil and to recapture the old charms and spells of the middle ages, to discover the open sesame of the Morte D’Arthur and the Mabinogion and to reveal the old Celtic and Newman and the Church. monastic life which once filled and dominated our islands, was the attempt to overthrow the twin gods of the ’forties and ’fifties, state-Protestantism and the sanctity of trade. The curiously assorted Saint Georges who fought these monsters were John Henry Newman and Thomas Carlyle. The first cause of the movement was, of course, the anomalous position of the Anglican Church, which had become a province of the oligarchy officered by younger sons. It stood apart from foreign Protestantism; its ignorance of Rome, and consequently of what it protested against, was colossal; it was conscious of itself only as an establishment—it had produced some very great men since the days of the non-jurors, when it had mislaid its historical conscience, but these had either been great scholars in their studies, such as Berkeley, Butler, Warburton, Thomas Scott, or revivalists, evangelicals and missionaries, such as Wilson, Wesley, Newton, Romaine, Cecil, Venn, Martyn, who were essentially Congregationalists rather than historical Churchmen. A new spiritual beacon was to be raised; an attempt was to be made to realize the historical and cosmic aspects of the English Church, to examine its connexions, its descent and its title-deeds. In this attempt Newman was to spend the best years of his life.
The growth of liberal opinions and the denudation of the English Church of spiritual and historical ideas, leaving “only pulpit orators at Clapham and Islington and two-bottle orthodox” to defend it, seemed to involve the continued existence of Anglicanism in any form in considerable doubt. Swift had said at the commencement of the 18th century that if an act was passed for the extirpation of the gospel, bank stock might decline 1%; but a century later it is doubtful whether the passing of such a bill would have left any trace, however evanescent, upon the stability of the money market. The Anglican via media had enemies not only in the philosophical radicals, but also in the new caste of men of science. Perhaps, as J.A. Froude suggests, these combined enemies, The Edinburgh Review, Brougham, Mackintosh, the Reform Ministry, Low Church philosophy and the London University were not so very terrible after all. The Church was a vested interest which had a greater stake in the country and was harder to eradicate than they imagined. But it had nothing to give to the historian and the idealist. They were right to fight for what their souls craved after and found in the Church of Andrewes, Herbert, Ken and Waterland. Belief in the divine mission of the Church lingered on in the minds of such men as Alexander Knox or his disciple Bishop Jebb; but few were prepared to answer the question—“What is the Church as spoken of in England? Is it the Church of Christ?”—and the answers were various. Hooker had said it was “the nation”; and in entirely altered circumstances, with some qualifications, Dr Arnold said the same. It was “the Establishment” according to the lawyers and politicians, both Whig and Tory. It was an invisible and mystical body, said the Evangelicals. It was the aggregate of separate congregations, said the Nonconformists. It was the parliamentary creation of the Reformation, said the Erastians. The true Church was the communion of the Pope; the pretended Church was a legalized schism, said the Roman Catholics. All these ideas were floating about, loose and vague, among people who talked much about the Church.
One thing was persistently obvious, namely, that the nationalist church had become opportunist in every fibre, and that it had thrown off almost every semblance of ecclesiastical discipline. The view was circulated that the Church owed its continued existence to the good sense of the individuals who officered it, and to the esteem which possession and good sense combined invariably engendered in the reigning oligarchy. But since Christianity was true—and Newman was the one man of modern times who seems never to have doubted this, never to have overlooked the unmistakable threat of eternal punishment to the wicked and unbelieving—modern England, with its march of intellect and its chatter about progress, was advancing with a light heart to the verge of a bottomless abyss. By a diametrically opposite chain of reasoning Newman reached much the same conclusion as Carlyle. Newman sought a haven of security in a rapprochement with the Catholic Church. The medieval influences already at work in Oxford began to fan the flame which kindled to a blaze in the ninetieth of the celebrated Tracts for the Times. It proved the turning of the ways leading Keble and Pusey to Anglican ritual and Newman to Rome. This anti-liberal campaign was poison to the state-churchmen and Protestants, and became perhaps the chief intellectual storm centre of the century. Charles Kingsley in 1864 sought to illustrate by recent events that veracity could not be considered a Roman virtue.
After some preliminary ironic sparring Newman was stung into writing what he deliberately called Apologia pro vita sua. In this, apart from the masterly dialectic and exposition in which he had already shown himself an adept, a Scientific cross-currents. volume of autobiography is made a chapter of general history, unsurpassed in its kind since the Confessions of St Augustine, combined with a perfection of form, a precision of phrasing and a charm of style peculiar to the genius of the author, rendering it one of the masterpieces of English prose. But while Newman was thus sounding a retreat, louder and more urgent voices were signalling the advance in a totally opposite direction. The Apologia fell in point of time between The Origin of Species and Descent of Man, in which Charles Darwin was laying the corner stones of the new science of which Thomas Huxley and Alfred Russel Wallace were to be among the first apostles, and almost coincided with the First Principles of a synthetic philosophy, in which Herbert Spencer was formulating a set of probabilities wholly destructive to the acceptance of positive truth in any one religion. The typical historian of the Macaulay. ’fifties, Thomas Babington Macaulay, and the seminal thinker of the ’sixties, John Stuart Mill, had as determinedly averted their faces from the old conception of revealed religion. Nourished in the school of the great Whig pamphleteer historians, George Grote and Henry Hallam, Macaulay combined gifts of memory, enthusiastic conviction, portraiture and literary expression, which gave to his historical writing a resonance unequalled (even by Michelet) in modern literature. In spite of faults of taste and fairness, Macaulay’s resplendent gifts enabled him to achieve for the period from Charles II. to the peace of Ryswick what Thucydides had done for the Peloponnesian War. The pictures that he drew with such exultant force are stamped ineffaceably upon the popular mind. His chief faults are not of detail, but rather a lack of subtlety as regards characterization and motive, a disposition to envisage history too exclusively as a politician, and the sequence of historical events as a kind of ordered progress towards the material ideals of universal trade and Whig optimism as revealed in the Great Exhibition of 1851.
Macaulay’s tendency to disparage the past brought his whole vision of the Cosmos into sharp collision with that of his rival appellant to the historical conscience, Thomas Carlyle, a man whose despair of the present easily exceeded Carlyle. Newman’s. But Carlyle’s despondency was totally irrespective of the attitude preserved by England towards the Holy Father, whom he seldom referred to save as “the three-hatted Papa” and “servant of the devil.” It may be in fact almost regarded as the reverse or complement to the excess of self-complacency in Macaulay. We may correct the excess of one by the opposite excess of the other. Macaulay was an optimist in ecstasy with the material advance of his time in knowledge and power; the growth of national wealth, machinery and means of lighting and locomotion caused him to glow with satisfaction. Carlyle, the pessimist, regards all such symptoms of mechanical development as contemptible. Far from panegyrizing his own time, he criticizes it without mercy. Macaulay had great faith in rules and regulations, reform bills and parliamentary machinery. Carlyle regards them as wiles of the devil. Frederick William of Prussia, according to Macaulay, was the most execrable of fiends, a cross between Moloch and Puck, his palace was hell, and Oliver Twist and Smike were petted children compared with his son the crown prince. In the same bluff and honest father Carlyle recognized the realized ideal of his fancy and hugged the just man made perfect to his heart of hearts. Such men as Bentham and Cobden, Mill and Macaulay, had in Carlyle’s opinion spared themselves no mistaken exertion to exalt the prosperity and happiness of their own day. The time had come to react at all hazards against the prevalent surfeit of civilization. Henceforth his literary activity was to take two main directions. First, tracts for the times against modern tendencies, especially against the demoralizing modern talk about progress by means of money and machinery which emanated like a miasma from the writings of such men as Mill, Macaulay, Brougham, Buckle and from the Quarterlies. Secondly, a cyclopean exhibition of Caesarism, discipline, the regimentation of workers, and the convertibility of the Big Stick and the Bible, with a preference to the Big Stick as a panacea. The snowball was to grow rapidly among such writers as Kingsley, Ruskin, George Borrow, unencumbered by reasoning or deductive processes which they despised. Carlyle himself felt that the condition of England was one for anger rather than discussion. He detested the rationalism and symmetry of such methodists of thought as Mill, Buckle, Darwin, Spencer, Lecky, Ricardo and other demonstrations of the dismal science—mere chatter he called it. The palliative philanthropy of the day had become his aversion even more than the inroads of Rome under cover of the Oxford movement which Froude, Borrow and Kingsley set themselves to correct. As an historian of a formal order Carlyle’s historical portraits cannot bear a strict comparison with the published work of Gibbon and Macaulay, or even of Maine and Froude in this period, but as a biographer and autobiographer Carlyle’s caustic insight has enabled him to produce much which is of the very stuff of human nature. Surrounded by philomaths and savants who wrote smoothly about the perfectibility of man and his institutions, Carlyle almost alone refused to distil his angry eloquence and went on railing against the passive growth of civilization at the heart of which he declared that he had discovered a cancer. This uncouth Titan worship and prostration before brute force, this constant ranting about jarls and vikings trembles often on the verge of cant and comedy, and his fiddling on the one string of human pretension and bankruptcy became discordant almost to the point of chaos. Instinctively destructive, he resents the apostleship of teachers like Mill, or the pioneer discoveries of men like Herbert Spencer and Darwin. He remains, nevertheless, a great incalculable figure, the cross grandfather of a school of thought which is largely unconscious of its debt and which so far as it recognizes it takes Carlyle in a manner wholly different from that of his contemporaries.
The deaths of Carlyle and George Eliot (and also of George Borrow) in 1881 make a starting-point for the new schools of historians, novelists, critics and biographers, and New schools. those new nature students who claim to cure those evil effects of civilization which Carlyle and his disciples had discovered. History in the hands of Macaulay, Buckle and Carlyle had been occupied mainly with the bias and tendency of change, the results obtained by those who consulted the oracle being more often than not diametrically opposite. With Froude still on the one hand as the champion of History. Protestantism, and with E.A. Freeman and J.R. Green on the other as nationalist historians, the school of applied history was fully represented in the next generation, but as the records grew and multiplied in print in accordance with the wise provisions made in 1857 by the commencement of the Rolls Series of medieval historians, and the Calendars of State Papers, to be followed shortly by the rapidly growing volumes of Calendars of Historical Manuscripts, historians began to concentrate their attention more upon the process of change as their right subject matter and to rely more and more upon documents, statistics and other impersonal and disinterested forms of material. Such historical writers as Lecky, Lord Acton, Creighton, Morley and Bryce contributed to the process of transition mainly as essayists, but the new doctrines were tested and to a certain extent put into action by such writers as Thorold Rogers, Stubbs, Gardiner and Maitland. The theory that History is a science, no less and no more, was propounded in so many words by Professor Bury in his inaugural lecture at Cambridge in 1903, and this view and the corresponding divergence of history from the traditional pathway of Belles Lettres has become steadily more dominant in the world of historical research and historical writing since 1881. The bulk of quite modern historical writing can certainly be justified from no other point of view.