English Critical Essays Part 10

'of love with silence blending, Slow to begin, yet never ending, Of serious faith and inward glee'.

Some may, perhaps, object to this, as a dull and languid strain of sentiment. But before we yield to their censures we would inquire of them what style they consider, themselves, as most appropriate to similar subjects in a kindred art. If grave, simple, sustained melodies--if tones of deep but subdued emotion are what our minds naturally suggest to us upon the mention of sacred _music_--why should there not be something a.n.a.logous, a kind of plain chant, in sacred _poetry_ also? fervent, yet sober; awful, but engaging; neither wild and pa.s.sionate, nor light and airy; but such as we may with submission presume to be the most acceptable offering in its kind, as being indeed the truest expression of the best state of the affections. To many, perhaps to most, men, a tone of more violent emotion may sound at first more attractive. But before we _indulge_ such a preference, we should do well to consider, whether it is quite agreeable to that spirit, which alone can make us worthy readers of sacred poetry.

'???e?? ? p???s??', it is true; there must be rapture and inspiration, but these will naturally differ in their character as the powers do from whom they proceed. The wors.h.i.+ppers of Baal may be rude and frantic in their cries and gestures; but the true Prophet, speaking to or of the true G.o.d, is all dignity and calmness.

If then, in addition to the ordinary difficulties of poetry, all these things are essential to the success of the Christian lyrist--if what he sets before us must be true in substance, and in manner marked by a n.o.ble simplicity and confidence in that truth, by a sincere attachment to it, and entire familiarity with it--then we need not wonder that so few should have become eminent in this branch of their art, nor need we have recourse to the disheartening and unsatisfactory solutions which are sometimes given of that circ.u.mstance.

'Contemplative piety,' says Dr. Johnson, 'or the intercourse between G.o.d and the human soul, cannot be poetical. Man, admitted to implore the mercy of his Creator, and plead the merits of his Redeemer, is already in a higher state than poetry can confer.'[17]

[17] _Life of Waller._

The sentiment is not uncommon among serious, but somewhat fearful, believers; and though we believe it erroneous, we desire to treat it not only with tenderness, but with reverence. They start at the very mention of sacred poetry, as though poetry were in its essence a profane amus.e.m.e.nt. It is, unquestionably, by far the safer extreme to be too much afraid of venturing with the imagination upon sacred ground. Yet, if it be an error, and a practical error, it may be worth while cautiously to examine the grounds of it. In the generality, perhaps, it is not so much a deliberate opinion, as a prejudice against the use of the art, arising out of its abuse. But the great writer just referred to has endeavoured to establish it by direct reasoning. He argues the point, first, from the nature of poetry, and afterwards from that of devotion.

The essence of poetry is invention; such invention as, by producing something unexpected, surprises and delights. The topics of devotion are few.

It is to be hoped that many men's experience will refute the latter part of this statement. How can the topics of devotion be few, when we are taught to make every part of life, every scene in nature, an occasion--in other words, a topic--of devotion? It might as well be said that connubial love is an unfit subject for poetry, as being incapable of novelty, because, after all, it is only ringing the changes upon one simple affection, which every one understands. The novelty there consists, not in the original topic, but in continually bringing ordinary things, by happy strokes of natural ingenuity, into new a.s.sociations with the ruling pa.s.sion.

There's not a bonny flower that springs By fountain, shaw, or green; There's not a bonnie bird that sings But minds me of my Jean.

Why need we fear to extend this most beautiful and natural sentiment to 'the intercourse between the human soul and its Maker', possessing, as we do, the very highest warrant for the a.n.a.logy which subsists between conjugal and divine love?

Novelty, therefore, sufficient for all the purposes of poetry, we may have on sacred subjects. Let us pa.s.s to the next objection.

Poetry pleases by exhibiting an idea more grateful to the mind than things themselves afford. This effect proceeds from the display of those parts of nature which attract, and the concealment of those which repel, the imagination; but religion must be shown as it is; suppression and addition equally corrupt it; and, such as it is, it is known already.

A fallacy may be apprehended in both parts of this statement. There are, surely, real landscapes which delight the mind as sincerely and intensely as the most perfect description could; and there are family groups which give a more exquisite sensation of domestic happiness than anything in Milton, or even Shakespeare. It is partly by a.s.sociation with these, the treasures of the memory, and not altogether by mere excitement of the imagination, that Poetry does her work. By the same rule sacred pictures and sacred songs cannot fail to gratify the mind which is at all exercised in devotion; recalling, as they will, whatever of highest perfection in that way she can remember in herself, or has learned of others.

Then again, it is not the religious doctrine itself, so much as the effect of it upon the human mind and heart, which the sacred poet has to describe. What is said of suppression and addition may be true enough with regard to the former, but is evidently incorrect when applied to the latter: it being an acknowledged difficulty in all devotional writings, and not in devotional verse only, to keep clear of the extreme of languor on the one hand, and debasing rapture on the other. This requires a delicacy in the perception and enunciation of truth, of which the most earnest believer may be altogether dest.i.tute.

And since, probably, no man's condition, in regard to eternal things, is exactly like that of any other man, and yet it is the business of the sacred poet to sympathize with all, his store of subjects is clearly inexhaustible, and his powers of discrimination--in other words, of suppression and addition--are kept in continual exercise.

Nor is he, by any means, so straitly limited in the other and more difficult branch of his art, the exhibition of religious doctrine itself, as is supposed in the following statement:

Whatever is great, desirable, or tremendous, is comprised in the name of the Supreme Being. Omnipotence cannot be exalted; infinity cannot be amplified; perfection cannot be improved.

True: all perfection is implied in the name of G.o.d; and so all the beauties and luxuries of spring are comprised in that one word. But is it not the very office of poetry to develop and display the particulars of such complex ideas? in such a way, for example, as the idea of G.o.d'S omnipresence is developed in the 139th Psalm? and thus detaining the mind for a while, to force or help her to think steadily on truths which she would hurry unprofitably over, how strictly soever they may be implied in the language which she uses. It is really surprising that this great and acute critic did not perceive that the objection applies as strongly against any kind of composition of which the Divine Nature is the subject, as against devotional poems.

We forbear to press the consideration that, even if the objection were allowed in respect of natural religion, it would not hold against the devotional compositions of a Christian; the object of whose wors.h.i.+p has condescended also to become the object of description, affection, and sympathy, in the literal sense of these words. But this is, perhaps, too solemn and awful an argument for this place; and therefore we pa.s.s on to the concluding statement of the pa.s.sage under consideration, in which the writer turns his view downwards, and argues against sacred poetry from the nature of man, as he had before from the nature of G.o.d.

The employments of pious meditation are faith, thanksgiving, repentance and supplication. Faith, invariably uniform, cannot be invested by fancy with decorations. Thanksgiving, the most joyful of all holy effusions, yet addressed to a Being without pa.s.sions, is confined to a few modes, and is to be felt rather than expressed.

What we have said of the variation of the devout affections, as they exist in various persons, is sufficient, we apprehend, to answer this.

But the rest of the paragraph requires some additional reflection:

Repentance, trembling in the presence of the Judge, is not at leisure for cadences and epithets.

This is rather invidiously put, and looks as if the author had not entire confidence in the truth of what he was saying. Indeed, it may very well be questioned; since many of the more refined pa.s.sions, it is certain, naturally express themselves in poetical language. But repentance is not merely a pa.s.sion, nor is its only office to tremble in the presence of the Judge. So far from it, that one great business of sacred poetry, as of sacred music, is to quiet and sober the feelings of the penitent--to make his compunction as much of 'a reasonable service' as possible.

To proceed:

Supplication of man to man may diffuse itself through many topics of persuasion: but supplication to G.o.d can only cry for mercy.

Certainly, this would be true, if the abstract nature of the Deity were alone considered. But if we turn to the sacred volume, which corrects so many of our erring antic.i.p.ations, we there find that, whether in condescension to our infirmities, or for other wise purposes, we are furnished with inspired precedents for addressing ourselves to G.o.d in all the various tones, and by all the various topics, which we should use to a good and wise man standing in the highest and nearest relation to us. This is so palpably the case throughout the scriptures, that it is quite surprising how a person of so much serious thought as Dr. Johnson could have failed to recollect it when arguing on the subject of prayer. In fact, there is a simple test, by which, perhaps, the whole of his reasoning on Sacred Poetry might be fairly and decisively tried. Let the reader, as he goes over it, bear in mind the Psalms of David, and consider whether every one of his statements and arguments is not there practically refuted.

It is not, then, because sacred subjects are peculiarly unapt for poetry, that so few sacred poets are popular. We have already glanced at some of the causes to which we attribute it--we ought to add another, which strikes us as important. Let us consider how the case stands with regard to books of devotion in _prose_.

We may own it reluctantly, but must it not be owned? that if two new publications meet the eye at once, of which no more is known than that the one is what is familiarly called _a good book_, the other a work of mere literature, nine readers out of ten will take up the second rather than the first? If this be allowed, whatever accounts for it will contribute to account also for the comparative failure of devotional poetry. For this sort of coldness and languor in the reader must act upon the author in more ways than one. The large cla.s.s who write for money or applause will of course be carried, by the tide of popularity, towards some other subject. Men of more sincere minds, either from true or false delicacy, will have little heart to expose their retired thoughts to the risk of mockery or neglect; and if they do venture, will be checked every moment, like an eager but bashful musician before a strange audience, not knowing how far the reader's feelings will harmonize with their own. This leaves the field open, in a great measure, to harder or more enthusiastic spirits; who offending continually, in their several ways, against delicacy, the one by wildness, the other by coa.r.s.eness, aggravate the evil which they wished to cure; till the sacred subject itself comes at last to bear the blame due to the indifference of the reader and the indiscretion of the writer.

Such, we apprehend, would be a probable account of the condition of sacred poetry, in a country where religion was coldly acknowledged, and literature earnestly pursued. How far the description may apply to England and English literature, in their various changes since the Reformation--how far it may hold true of our own times--is an inquiry which would lead us too far at present; but it is surely worth considering. It goes deeper than any question of mere literary curiosity. It is a sort of test of the genuineness of those pretensions, which many of us are, perhaps, too forward to advance, to a higher state of morality and piety, as well as knowledge and refinement, than has been known elsewhere or in other times.

Those who, in spite of such difficulties, desire in earnest to do good by the poetical talent, which they may happen to possess, have only, as it should seem, the following alternative. Either they must veil, as it were, the sacredness of the subject--not necessarily by allegory, for it may be done in a thousand other ways--and so deceive the world of taste into devotional reading--

Succhi amari intanto ei beve, E dall' inganno sua vita riceve--

or else, directly avowing that their subject as well as purpose is devotion, they must be content with a smaller number of readers; a disadvantage, however, compensated by the fairer chance of doing good to each.

It may be worth while to endeavour to trace this distinction, as exemplified in the most renowned of the sacred poets of England; and to glean from such a survey the best instruction we can, in the happy art of turning the most fascinating part of literature to the highest purposes of religion.

We must premise that we limit the t.i.tle of 'sacred poet' by excluding those who only devoted a small portion of their time and talent now and then, to sacred subjects. In all ages of our literary history it seems to have been considered almost as an essential part of a poet's duty to give up some pages to scriptural story, or to the praise of his Maker, how remote so ever from anything like religion the general strain of his writings might be. Witness the Lamentation of Mary Magdalene in the works of Chaucer, and the beautiful legend of Hew of Lincoln, which he has inserted in his Canterbury Tales; witness also the hymns of Ben Jonson. But these fragments alone will not ent.i.tle their authors to be enrolled among sacred poets. They indicate the taste of their age, rather than their own; a fact which may be thought to stand rather in painful contrast with the literary history of later days.

There is another cla.s.s likewise, of whom little need be said in this place; we mean those who composed, strictly and only, for the sake of unburthening their own minds, without any thought of publication. But as Chaucer's sacred effusions indicate chiefly the character of the times, so poems such as those we now allude to, mark only the turn of mind of the individual writers; and our present business is rather with that sort of poetry which combines both sorts of instruction; that, namely, which bears internal evidence of having been written by sincere men, with an intention of doing good, and with consideration of the taste of the age in which they lived.

Recurring then to the distinction above laid down, between the direct and indirect modes of sacred poetry; at the head of the two cla.s.ses, as the reader may perhaps have antic.i.p.ated, we set the glorious names of Spenser and of Milton. The claim of Spenser to be considered as a sacred poet does by no means rest upon his hymns alone: although even those would be enough alone to embalm and consecrate the whole volume which contains them; as a splinter of the true cross is supposed by Catholic sailors to ensure the safety of the vessel. But whoever will attentively consider the _Faerie Queene_ itself, will find that it is, almost throughout, such as might have been expected from the author of those truly sacred hymns. It is a continual, deliberate endeavour to enlist the restless intellect and chivalrous feeling of an inquiring and romantic age, on the side of goodness and faith, of purity and justice.

This position is to be made good, not solely or perhaps chiefly, yet with no small force, from the allegorical structure of the poem. Most of us, perhaps, are rather disposed to undervalue this contrivance; and even among the genuine admirers of Spenser, there are not a few who on purpose leave it out of their thoughts; finding, as they say, that it only embarra.s.ses their enjoyment of the poetry. This is certainly far from reasonable: it is a relic of childish feeling, and mere love of amus.e.m.e.nt, which ill becomes any one who is old enough to appreciate the real beauties of Spenser. Yet it is so natural, so obviously to be expected, that we must suppose a scholar and philosopher (for such Spenser was, as well as a poet) to have been aware of it, and to have made up his mind to it, with all its disadvantages, for some strong reason or other. And what reason so likely as the hope of being seriously useful, both to himself and his readers?

To _himself_, because the constant recurrence to his allegory would serve as a check upon a fancy otherwise too luxuriant, and would prevent him from indulging in such liberties as the Italian poets, in other respects his worthy masters, were too apt to take. The consequence is, that even in his freest pa.s.sages, and those which one would most wish unwritten, Spenser is by no means a _seductive_ poet.

Vice in him, however truly described, is always made contemptible or odious. The same may be said of Milton and Shakespeare; but Milton was of a cast of mind originally austere and rigorous. He looked on vice as a judge; Shakespeare, as a satirist. Spenser was far more indulgent than either, and acted therefore the more wisely in setting himself a rule, which should make it essential to the plan of his poem to be always recommending some virtue; and remind him, like a voice from heaven, that the place on which he was standing was holy ground.

Then as to the benefit which the _readers_ of the _Faerie Queene_ may derive from its allegorical form; a good deal surely is to be gained from the mere habit of looking at things with a view to something beyond their qualities merely sensible; to their sacred and moral meaning, and to the high a.s.sociations they were intended to create in us. Neither the works nor the word of G.o.d, neither poetry nor theology, can be duly comprehended without constant mental exercise of this kind. The comparison of the Old Testament with the New is nothing else from beginning to end. And without something of this sort, poetry, and all the other arts, would indeed be relaxing to the tone of the mind. The allegory obviates this ill effect, by serving as a frequent remembrancer of this higher application. Not that it is necessary to bend and strain everything into conformity with it; a little leaven, of the genuine kind, will go a good way towards leavening the whole lump. And so it is in the _Faerie Queene_; for one stanza of direct allegory there are perhaps fifty of poetical embellishment; and it is in these last, after all, that the chief moral excellency of the poem lies; as we are now about to show.

But to be understood rightly, we would premise, that there is a disposition,--the very reverse of that which leads to parody and caricature,--which is common indeed to all generous minds, but is perhaps unrivalled in Spenser. As parody and caricature debase what is truly n.o.ble, by connecting it with low and ludicrous a.s.sociations; so a mind, such as we are now speaking of, enn.o.bles what of itself might seem trivial; its thoughts and language, on all occasions, taking a uniform and almost involuntary direction towards the best and highest things.

This, however, is a subject which can be hardly comprehended without examples. The first which occurs to us is the pa.s.sage which relates the origin of Belphbe.

Her birth was of the womb of morning dew, And her conception of the joyous prime, And all her whole creation did her show Pure and unspotted from all loathly crime That is ingenerate in fleshly slime.

So was this Virgin born, so was she bred, So was she trained up from time to time, In all chaste virtue and true bounti-hed, Till to her due perfection she was ripened.

It is evident how high and sacred a subject was present to the poet's mind in composing this stanza; and any person who is well read in the Bible, with a clue like this may satisfy himself that all Spenser's writings are replete with similar tacit allusions to the language and the doctrines of sacred writ; allusions breathed, if we may so speak, rather than uttered, and much fitter to be silently considered, than to be dragged forward for quotation or minute criticism. Of course, the more numerous and natural such allusions are, the more entirely are we justified in the denomination we have ventured to bestow on their author, of a truly 'sacred' poet.

It may be felt, as some derogation from this high character, what he has himself avowed--that much of his allegory has a turn designedly given it in honour of Queen Elizabeth; a turn which will be called courtly or adulatory according to the humour of the critic. But, in the first place, such was the custom of the times; it was adopted even in sermons by men whose sincerity it would be almost sacrilege to question. Then, the merits of Queen Elizabeth in respect of the Protestant cause were of that dazzling order, which might excuse a little poetical exuberance in her praise. And, what is very deserving of consideration, it is certain that the most gentle and generous spirits are commonly found laying themselves open to this charge of excessive compliment in addressing princes and patrons. Witness the high style adopted by the venerable Hooker, in speaking of this very Queen Elizabeth: 'Whose sacred power, matched with incomparable goodness of nature, hath hitherto been G.o.d's most happy instrument, by him miraculously kept for works of so miraculous preservation and safety unto others,' &c. Another instance of the same kind may be seen in Jeremy Taylor's dedication of his _Worthy Communicant_ to the Princess of Orange. Nor is it any wonder it should be so, since such men feel most ardently the blessing and benefit as well as the difficulty of whatever is right in persons of such exalted station; and are also most strongly tempted to bear their testimony against the illiberal and envious censures of the vulgar. All these things, duly weighed, may seem to leave little, if anything, in the panegyrical strains of this greatest of laureates, to be excused by the common infirmity of human nature; little to detract from our deliberate conviction that he was seriously guided, in the exercise of his art, by a sense of duty, and zeal for what is durably important.

Spenser then was essentially a _sacred_ poet; but the delicacy and insinuating gentleness of his disposition were better fitted to the veiled than the direct mode of instruction. His was a mind which would have shrunk more from the chance of debasing a sacred subject by unhandsome treatment, than of incurring ridicule by what would be called unseasonable attempts to hallow things merely secular. It was natural therefore for him to choose not a scriptural story, but a tale of chivalry and romance; and the popular literature, and, in no small measure, the pageantry and manners of his time, would join to attract his efforts that way. In this way too he was enabled, with more propriety and grace, to introduce allusions, political or courtly, to subjects with which his readers were familiar; thus agreeably diversifying his allegory, and gratifying his affection for his friends and patrons, without the coa.r.s.eness of direct compliment.

In Milton, most evidently, a great difference was to be expected: both from his own character and from that of the times in which he lived.

Religion was in those days the favourite topic of discussion; and it is indeed painful to reflect, how sadly it was polluted by intermixture with earthly pa.s.sions: the most awful turns and most surprising miracles of the Jewish history being made to serve the base purposes of persons, of whom it is hard to say whether they were more successful in misleading others, or in deceiving themselves. It was an effort worthy of a manly and devout spirit to rescue religion from such degradation, by choosing a subject, which, being scriptural, would suit the habit of the times, yet, from its universal and eternal importance, would give least opportunity for debasing temporary application. Then it was the temper of the man always to speak out.

He carried it to a faulty excess, as his prose works too amply demonstrate. The more unfas.h.i.+onable his moral was, the more he would have disdained to veil it: neither had he the shrinking delicacy of Spenser to keep him back, through fear of profaning things hallowed by an unworthy touch.

Thus the great epic poem of our language came to be, avowedly, a sacred poem. One hardly dares to wish any thing other than it is in such a composition; yet it may be useful to point out in what respects the moral infirmity of the times, or of the author, has affected the work; so that we are occasionally tempted to regret even Milton's choice. But as the leading error of his mind appears to have been _intellectual_ pride, and as the leading fault of the generation with which he acted was unquestionably _spiritual_ pride, so the main defects of his poetry may probably be attributed to the same causes.