We will not pause to discuss the soundness of this criticism; we have to do with Pope, and chiefly with his religious character. No one can read his "Dying Christian's Hymn," beginning,
"Vital spark of heavenly flame,"
without being convinced that the author was capable of the deepest religious feeling. The times were not favorable to a Catholic poet, nor is it in Pope's writings that we must look for the strongest evidence of his faith. The "Letter of Eloisa to Abelard," indeed, could hardly have been written by a Protestant; but it says nothing of his personal religion. We find, however, by his correspondence with Racine and others, that though infidelity and gallantry were the fashion of his day, he was known among his friends as a Papist, and that he speaks of himself as such unreservedly. The words of Dr. Johnson on this subject are as follows: "The religion in which he lived and died was that of the Church of Rome.... He professes himself a sincere adherent.... It does not appear that his principles were ever corrupted, or that he ever lost his belief of revelation.... After the priest had given him the last sacraments, he died in the evening of the 30th day of May, 1744."
It is pleasing to reflect that this illustrious poet, so distinguished by his deep thought, his affluent imagery, his pathos, his scathing satire and matchless versification, recoiled in his solitude and sickness from the false philosophy of his friends, and closed his weary and painful existence at the foot of the cross; that he departed hence, not only with laurels on his brow, but with the Viaticum on his lips and the church's blessing on his drooping head. But it was not at the awful hour of death merely that he began to prize the religion which England proscribed. There is a little anecdote related of him which shows that he had a distinct and warm feeling on the subject long before he came face to face with the last enemy. He and Mrs. Blount had been invited on one occasion to stay with Mr. Allen, at Prior Park, near Bath, on a visit. Pope left the house for a short time to go to Bristol; and while he was absent, it happened that Mrs. Blount, who was a Catholic as well as himself, wished to attend Mass in the chapel in Bath, and requested the use of Mr. Allen's chariot for that purpose. But her host, at that time being mayor of the city, had a decided objection to his carriage being seen at the doors of such a place, and begged to be excused lending it. Mrs. Blount felt deeply offended at this time-serving, and, when Pope returned, told him her feelings on the subject. The poet was so incensed at this offence offered to his religion and his friend that he, and Mrs. Martha Blount too, abruptly quitted the house.
There is, happily, no need of our contending for the places which Dryden and Pope should occupy among literary celebrities. Their attachment to Catholicism at a time when it was especially distasteful to the English people—during the reigns, we mean, of William the Third and Queen Anne—did not detract from the popularity of their writings even while they lived. The striking genius of Dryden as a translator, his racy language and manly style, have been fully appreciated by posterity; and if we put Pope above him in the rank of poets, it is because we discover in the latter more profound philosophy and rhythmical sweetness. He enjoyed, too, an advantage over his distinguished predecessor in that he was not a convert, but had from childhood been imbued with the doctrines of the ancient faith. The Catholic system, even more than he knew, lent force and color to his imagination, restrained his philosophic speculations within orthodox bounds, and imparted a certain majesty and consistency to his verse, even when it was concerned with purely secular topics. It had done the like for Dante, Chaucer, Calderon, and Corneille before him, and it has done the like since for Thomas Moore, as we shall endeavor to show in a future number.
TO BE CONTINUED.
CATHOLIC YOUNG MEN'S ASSOCIATIONS.
The saying is becoming almost trite that the Catholic Church has done wonders in this country. Its rapid rise, growth, and spread are little short of miraculous. Half a century ago, the church was scarcely known here, save in a misty way, as something very remote and powerless. To-day it stands up as a factor to be counted in American polity. It points to its five or six millions of believers. It points to its cathedrals, its magnificent churches, its splendid educational establishments, its parochial schools, its illustrious hierarchy, its active and zealous priesthood, its religious orders and societies of men and women, its lay associations for various pious purposes, its newspapers, and its multiplying writers. It has seized upon the very genius of this new people. It lags not behind, but keeps apace with their enterprise; and scarcely are the piles driven in for the building of a new city or town than the cross is seen above the growing settlement.
Protestants have recognized this fact. They are daily bearing witness to its truth. It is but recently that the press, secular and religious, was alive with a discussion on "The Decline of Protestantism," here, in this very land. And the two foes that Protestantism had most to dread were, as all agreed, the one from without—Catholicity; the other from within—infidelity. It was expected the Evangelical Council would take into consideration the same subject: the best means to be adopted in order to beat off those two terrible foes—Catholicity and infidelity.