All lovers of "Tennyson's enchanted reverie" have here another true feast. The four Idylls, the main portion of the volume, are fully equal to the first four: as faultless, as sublime, as instructive. We do not hesitate to say that the whole series of these "Idylls of the King," as the author intends them to be read, forms a work which, for all that is best of epic and didactic, is not only unsurpassed, but unequalled, in the poetry of the world. Besides its artistic beauty, which out-Homer's Homer, it is eminently Catholic. The poet's genius could not fail to perceive that on Catholic ground alone is real romance to be found; and, as the result of deep and accurate study, his poem is a splendid proof of the Catholicity of the ancient British church. He is also the purest of poets. None appreciates so well, on the one hand, the dignity of love and the sanctity of marriage; or, on the other, the glory of virginity and the blessedness of divine espousals.
The rest of the volume bears the stamp of the same master-hand as ever. We only regret to find so few lyrics. Of those with which he has deigned to enrich us, that entitled "The Higher Pantheism" is especially worthy of note—for such, at least, as are capable of understanding it. Tennyson has the art of extrinsicating, and shaping in "closest words," intuitions which all minds have in common, but mostly without the power of analyzing them, or even without the consciousness of their presence. He uses the word "pantheism" here in the sense that "God is all," and not that "all is God." He insists on the objectivity of truth, and therefore diametrically opposes the subjective autotheism of the day.
The influence of the poet is the widest and most lasting of influences; and Tennyson's influence for good, especially on the youth of our times, is, in our judgment, inestimable. We believe that his influence is powerful to check the follies and purify the tone of the age, and we pray that this volume may not be his last.
Titania's Banquet, Pictures of Woman, and other Poems. By George Hill. Third Edition. Revised and Enlarged. New York: D. Appleton & Co. 1870.
This volume contains many pieces which prove the author a true poet. There are passages worthy of Moore, and even of Byron. We regret, however, that the author should have done such an injustice to his powers as to show an habitual carelessness both in diction and in versification. "The Ruins of Athens," too, by far the best long poem in the book, reflects too patently considerable portions of the first two cantos of "Childe Harold," more especially of the second.
We congratulate the author on his conversion to the church. Had this taken place in his younger days, he might have done service in the cause of Catholicity with his talents. We hope, however, it is not too late now.
Life of J. A. Alexander, D.D. By H. C. Alexander. New York: Chas. Scribner & Co. 1870.
This is an extremely well-written, interesting, and, moreover, genial and entertaining book, which any one, whether he be religious or purely worldly, a believer or an unbeliever in Christianity, a friend or a foe of Presbyterian doctrine, must read with pleasure. It is not an ordinary clerical biography, but the life of a man who, though belonging to the clerical order in his own denomination, was chiefly devoted to study and teaching, and was one of the most eminent scholars, as well as eloquent preachers, this country has produced. He was also a man of the highest order of personal attractiveness, of exquisite taste and culture in belles-lettres, poetry, and music, and a humorist nearly if not quite equal to the choicest wits of English literature. It is impossible to read his life without admiring and loving the man, and esteeming the great scholar. He was a disciple, friend, and compeer of the celebrated Hengstenberg, whose masterly vindication of the Messianic doctrine of the Old Testament against Jews and neologists is so well known. Professor Alexander's greatest work is a Commentary on Isaias, written in the same spirit. He was a powerful opponent of that neological and rationalistic school which undermines all religion by denying the divine authority of its inspired records, and so far did a great service to the cause of Christianity. It is impossible not to see, however, that these great Protestant scholars, who produce such solid and valuable works in defence of that part of their doctrine which is Catholic, fail altogether in completing their structure. They stop short at a certain point, and their genius immediately deserts them.