This speech, quoted by another person, on such an occasion, might seem cold and pedantic; but from the mouth of the passionate and unaffected Eloise it cannot bear that interpretation. What sounding lines! What a pomp, and yet what a familiar boldness in their application—‘proud as when blue Iris bends!’ The reading this account brought forcibly to mind what has struck me often before—the unreasonableness of the complaint we constantly hear of the ignorance and barbarism of former ages, and the folly of restricting all refinement and literary elegance to our own. We are indeed, indebted to the ages that have gone before us, and could not well do without them. But in all ages there will be found still others that have gone before with nearly equal lustre and advantage, though by distance and the intervention of multiplied excellence, this lustre may be dimmed or forgotten. Had it then no existence? We might, with the same reason, suppose that the horizon is the last boundary and verge of the round earth. Still, as we advance, it recedes from us; and so time from its store-house pours out an endless succession of the productions of art and genius; and the farther we explore the obscurity, other trophies and other landmarks rise up. It is only our ignorance that fixes a limit—as the mist gathered round the mountain’s brow makes us fancy we are treading the edge of the universe! Here was Heloise living at a period when monkish indolence and superstition were at their height—in one of those that are emphatically called the dark ages; and yet, as she is led to the altar to make her last fatal vow, expressing her feelings in language quite natural to her, but from which the most accomplished and heroic of our modern females would shrink back with pretty and affected wonder and affright. The glowing and impetuous lines which she murmured, as she passed on, with spontaneous and rising enthusiasm, were engraven on her heart, familiar to her as her daily thoughts; her mind must have been full of them to overflowing, and at the same time enriched with other stores and sources of knowledge equally elegant and impressive; and we persist, notwithstanding this and a thousand similar circumstances, in indulging our surprise how people could exist, and see, and feel, in those days, without having access to our opportunities and acquirements, and how Shakspeare wrote long after, in a barbarous age! The mystery in this case is of our own making. We are struck with astonishment at finding a fine moral sentiment or a noble image nervously expressed in an author of the age of Queen Elizabeth; not considering that, independently of nature and feeling, which are the same in all periods, the writers of that day, who were generally men of education and learning, had such models before them as the one that has been just referred to—were thoroughly acquainted with those masters of classic thought and language, compared with whom, in all that relates to the artificial graces of composition, the most studied of the moderns are little better than Goths and Vandals. It is true, we have lost sight of, and neglected the former, because the latter have, in a great degree, superseded them, as the elevations nearest to us intercept those farthest off; but our not availing ourselves of this vantage-ground is no reason why our forefathers should not (who had not our superfluity of choice), and most assuredly they did study and cherish the precious fragments of antiquity, collected together in their time, ‘like sunken wreck and sumless treasuries;’ and while they did this, we need be at no loss to account for any examples of grace, of force, or dignity in their writings, if these must always be traced back to a previous source. One age cannot understand how another could subsist without its lights, as one country thinks every other must be poor for want of its physical productions. This is a narrow and superficial view of the subject: we should by all means rise above it. I am not for devoting the whole of our time to the study of the classics, or of any other set of writers, to the exclusion and neglect of nature; but I think we should turn our thoughts enough that way to convince us of the existence of genius and learning before our time, and to cure us of an overweening conceit of ourselves, and of a contemptuous opinion of the world at large. Every civilised age and country (and of these there is not one, but a hundred) has its literature, its arts, its comforts, large and ample, though we may know nothing of them; nor is it (except for our own sakes) important that we should.
Books have been so multiplied in our days (like the Vanity Fair of knowledge), and we have made such progress beyond ourselves in some points, that it seems at first glance as if we had monopolised every possible advantage, and the rest of the world must be left destitute and in darkness. This is the cockneyism (with leave be it spoken) of the nineteenth century. There is a tone of smartness and piquancy in modern writing, to which former examples may, in one sense, appear flat and pedantic. Our allusions are more pointed and personal: the ancients are, in this respect, formal and prosaic personages. Some one, not long ago, in this vulgar, shallow spirit of criticism (which sees every thing from its own point of view), said that the tragedies of Sophocles and Æschylus were about as good as the pieces brought out at Sadler’s Wells or the Adelphi Theatre. An oration of Demosthenes is thought dry and meagre, because it is not ‘full of wise saws and modern instances:’ one of Cicero’s is objected to as flimsy and extravagant, for the same reason. There is a style in one age which does not fall in with the taste of the public in another, as it requires greater effeminacy and softness, greater severity or simplicity, greater force or refinement. Guido was more admired than Raphael in his day, because the manners were grown softer without the strength: Sir Peter Lely was thought in his to have eclipsed Vandyke—an opinion that no one holds at present: Holbein’s faces must be allowed to be very different from Sir Thomas Lawrence’s—yet the one was the favourite painter of Henry VIII., as the other is of George IV. What should we say in our time to the euphuism of the age of Elizabeth, when style was made a riddle, and the court talked in conundrums? This, as a novelty and a trial of the wits, might take for a while: afterwards, it could only seem absurd. We must always make some allowance for a change of style, which those who are accustomed to read none but works written within the last twenty years neither can nor will make. When a whole generation read, they will read none but contemporary productions. The taste for literature becomes superficial, as it becomes universal and is spread over a larger space. When ten thousand boarding-school girls, who have learnt to play on the harpsichord, are brought out in the same season, Rossini will be preferred to Mozart, as the last new composer. I remember a very genteel young couple in the boxes at Drury Lane being very much scandalised some years ago at the phrase in A New Way to Pay Old Debts—‘an insolent piece of paper’—applied to the contents of a letter—it wanted the modern lightness and indifference. Let an old book be ever so good, it treats (generally speaking) of topics that are stale in a style that has grown ‘somewhat musty;’ of manners that are exploded, probably by the very ridicule thus cast upon them; of persons that no longer figure on the stage; and of interests that have long since given place to others in the infinite fluctuations of human affairs. Longinus complains of the want of interest in the Odyssey, because it does not, like the Iliad, treat of war. The very complaint we make against the latter is that it treats of nothing else; or that, as Fuseli expresses it, every thing is seen ‘through the blaze of war.’ Books of devotion are no longer read (if we read Irving’s Orations, it is merely that we may go as a lounge to see the man): even attacks on religion are out of date and insipid. Voltaire’s jests, and the Jew’s Letters in answer (equal in wit, and more than equal in learning), repose quietly on the shelf together. We want something in England about Rent and the Poor Laws, and something in France about the Charter—or Lord Byron. With the attempts, however, to revive superstition and intolerance, a spirit of opposition has been excited, and Pascall’s Provincial Letters have been once more enlisted into the service. In France you meet with no one who has read the New Heloise: the Princess of Cleves is not even mentioned in these degenerate days. Is it not provoking with us to see the Beggar’s Opera cut down to two acts, because some of the allusions are too broad, and others not understood? And in America—that Van Diemen’s Land of letters—this sterling satire is hooted off the stage, because fortunately they have no such state of manners as it describes before their eyes; and because, unfortunately, they have no conception of any thing but what they see. America is singularly and awkwardly situated in this respect. It is a new country with an old language; and while every thing about them is of a day’s growth, they are constantly applying to us to know what to think of it, and taking their opinions from our books and newspapers with a strange mixture of servility and of the spirit of contradiction. They are an independent state in politics: in literature they are still a colony from us—not out of their leading strings, and strangely puzzled how to determine between the Edinburgh and Quarterly Reviews. We have naturalised some of their writers, who had formed themselves upon us. This is at once a compliment to them and to ourselves. Amidst the scramble and lottery for fame in the present day, besides puffing, which may be regarded as the hotbed of reputation, another mode has been attempted by transplanting it; and writers who are set down as drivellers at home, shoot up great authors on the other side of the water; pack up their all—a title-page and sufficient impudence; and a work, of which the flocci-nauci-nihili-pili-fication, in Shenstone’s phrase, is well known to every competent judge, is placarded into eminence, and ‘flames in the forehead of the morning sky’ on the walls of Paris or St. Petersburgh. I dare not mention the instances, but so it is. Some reputations last only while the possessors live, from which one might suppose that they gave themselves a character for genius: others are cried up by their gossiping acquaintances, as long as they give dinners, and make their houses places of polite resort; and, in general, in our time, a book may be considered to have passed the ordeal that is mentioned at all three months after it is printed. Immortality is not even a dream—a boy’s conceit; and posthumous fame is no more regarded by the author than by his bookseller.[[35]]
This idle, dissipated turn seems to be a set-off to, or the obvious reaction of, the exclusive admiration of the ancients, which was formerly the fashion: as if the sun of human intellect rose and set at Rome and Athens, and the mind of man had never exerted itself to any purpose since. The ignorant, as well as the adept, were charmed only with what was obsolete and far-fetched, wrapped up in technical terms and in a learned tongue. Those who spoke and wrote a language which hardly any one at present even understood, must of course be wiser than we. Time, that brings so many reputations to decay, had embalmed others and rendered them sacred. From an implicit faith and overstrained homage paid to antiquity, we of the modern school have taken too strong a bias to what is new; and divide all wisdom and worth between ourselves and posterity,—not a very formidable rival to our self-love, as we attribute all its advantages to ourselves, though we pretend to owe little or nothing to our predecessors. About the time of the French Revolution, it was agreed that the world had hitherto been in its dotage or its infancy; and that Mr. Godwin, Condorcet, and others were to begin a new race of men—a new epoch in society. Every thing up to that period was to be set aside as puerile or barbarous; or, if there were any traces of thought and manliness now and then discoverable, they were to be regarded with wonder as prodigies—as irregular and fitful starts in that long sleep of reason and night of philosophy. In this liberal spirit Mr. Godwin composed an Essay, to prove that, till the publication of The Enquiry concerning Political Justice, no one knew how to write a word of common grammar, or a style that was not utterly uncouth, incongruous, and feeble. Addison, Swift, and Junius were included in this censure. The English language itself might be supposed to owe its stability and consistency, its roundness and polish, to the whirling motion of the French Revolution. Those who had gone before us were, like our grandfathers and grandmothers, decrepit, superannuated people, blind and dull; poor creatures, like flies in winter, without pith or marrow in them. The past was barren of interest—had neither thought nor object worthy to arrest our attention; and the future would be equally a senseless void, except as we projected ourselves and our theories into it. There is nothing I hate more than I do this exclusive, upstart spirit.
‘By Heavens, I’d rather be
A pagan suckled in a creed outworn,
So might I, standing on some pleasant lea,
Catch glimpses that might make me less forlorn,
Have sight of Proteus coming from the sea,
Or hear old Triton blow his wreathed horn.’
Wordsworth’s Sonnets.