j;V> ;/ ■"£ : : V •: POETICAL ESSAYS f: y :■ the character of pope, AS A POET AND MORALIST; AND ON THE LANGUAGE AND OBJECTS MOST FIT FOR POETRY. CHARLES LLOYD. LONDON: CHARLES AND HENRY BALD WYN, NEWGATE STREET. M.DCCC.XXI. tz I L ^n f DEDICATORY SONNET TO THE AUTHOR’S FATHER, Of the Essays on the Genius of Pope, as a Poet and Moralist . 1 . U> S o -L £ rr- Ssr- £ o* Oh thou, who hast, all through thy life’s career, Prov’d that the way of virtue is a way Of safety $ prov’d that those who early fear Their Maker ; who to him in youth do pay Their vows, their onward path in quiet steer $ Prov’d, that from conscience’ dictates ne’er to stray. Though outward law be of all hindrance clear, Leads to a peace which nothing can dismay : — Accept these lays, my father ; penn’d to prove. Self-sacrificing virtue is at last The only way to win what all would gain. Internal peace j the universal love Of man $ and confidence erect, and fast. That, for their soul’s, God’s true rest doth re- main. Digitized by the Internet Archive in 2016 https://archive.org/details/poeticalessaysonOOIIoy ESSAY ON POPE, AS A POET AND MORALIST. If, when we would the Poet’s gift divine. In one intelligible phrase, define, We should affirm, the heart its stores must lend, xAnd with tli* imagination’s language blend ; What must become of Bards then, in whose flow Of verse, though graceful, we ne’er see the glow Of thoughts instinct with feeling’s sacred flame, Nor power imaginative theme to frame ? We ask, in what sense is a man a bard, Who doth Imagination’s aid discard 1 And in whose lays we never can discern. Or sentiments “which breathe, or words which burn?” Say, is it, that the skill that verse to build Whose flow of stately melody is fill’d With sense acute, may challenge from mankind The immortal wreath to poet’s brow assign’d] B 2 ESSAY ON We tremble as the verdict we express ; Yet if a bard we criticise, from stress Of speaking the whole truth of him, (at least Of that which seems so,) can we be releas’d? Although we hope from prejudice we’re clear,, Yet unestablish’d in renown, we fear. And pause, or ere, with unripe, embryo fame. We dare to adjust a mightier author’s claim. Shall we then say it? Though we see in Pope Wit the most keen, of sense the amplest scope. Though he can be, if it so chance he please. Mighty from energy, and gay from ease ; Though iu a dialect perspicuous, terse. He sense can marry to immortal verse. And, with consummate elegance, combine Force intellectual, through each nervous line; Though in the antithetic he can charm, With wit perplex us, and with splendour warm ; Though his that playful malice, which, with grace. Can strip pretension of its grave grimace $ Though he in numbers, tuneful as the spheres, Can make e’en crabbed themes enchant our ears ; Though he can charm us to a pleasing trance. With quick meteorous lights, which love to dance To Fancy’s eye though, eloquently bland. For him refinement all her stores expand ; Yes, though thus opulent in many a dower ; In feeling, in imagination’s power. He is deficient ; in each glorious gift, ’Bove earth, which doth the ravish’d spirit lift. THt GENIUS OF POPE. 3 One power has Pope. One, eminently his : — And, of all powers, the one, with emphasis. Which gives th’ ephemeral child of Fancy’s birth, The claim to currency, the stamp of worth. This power is sense! Oh ye, who pour along The soft meanders of a mystic song. Whose conscious nights mild moon-beams ever gild. Whose tones are sweet as honey thrice distill’d. Whom keep in constant wilderiug of the senses, Unearthly sounds, unreal influences ; Upon the surface of whose minstrelsy Broods the low murmur, th’ inarticulate sigh ; Whose hero’s love totters upon the brink Of wild insanity ; whose heroines shrink, With such susceptibility intense, F rom categories rude of common sense, That sometimes, as we read, profane in doubt. We to the errata turn to make them out. And finding no clue there, we read again. And muse if we’ve our wits, or they are sane ; And as their lucubrations wild we con. Like them bewilder’d, we meander on : — In whose verse, — (as Armida’s gardens teem With fruit and flowers,) — at every moment gleam Tears, smiles, looks inexpressive, snowy arms. Redundance of all visionary charms ; Oh ye, who, prodigal of sweets like these, Hope, by your cloying lusciousness to please. How would your matter fare, dismissing rhyme. If we should read it destitute of chime ? 4 ESSAY ON How, when bereft of that authority Deriv’d from measur’d sentences, should we The worth discern of that, which, when from it We abstract euphony, is void of wit ? ’Tis surely better taste, must we forego, Or sense, or this redundant overflow Of unexpressive and mysterious phrases. To fix on sense, and banish mystic mazes. Sense is a sterling quality ; and he Possessing this, who writes harmoniously, Will, in the judgment of wise spirits, claim Title to an unquestionable fame : — On such a pedestal may we erect The fame of Pope ; nor need we thus suspect That even those, most captious, will deny To him, such mitigated eulogy. Still, though we do account th’ high sounding word. Instead of compensation for th’ absurd. Rather an aggravation of a fault. Which scruples not our common sense t’ assault ; Though at Pope’s irony we’d rather smile, Than languish with a pair who must beguile Us of our intellect, or ere their love. And amorous blandishments, we can approve ; We do affirm, a quality there lives, In Pope not found, which to the poet gives, THE GENIUS OF POPE. 5 Beyond imagination, power to explore Its deep recesses, to the inmost core Of the human heart. It is a power which dwells With those, whose heritage are all the spells. Which, with discriminative skill applied. O’er all the mysteries of the heart preside, And ope its secret lurking places wide : It is the power, the occult faculty. Involv’d in gift of sensibility, (a) They who these spells possess, possess the dower. To clothe e’en daily forms with sacred power. They can make ordinary things subserve To touch humanity’s most tender nerve ; A tree can they, — a flower, — a common scene, A common incident, — which, (had not been With it develop’d their peculiar might) Possess’d no attribute the heart to smite, — v'' Illustrate by some exquisite revealing Of secret sympathies around them stealing ; And give to them, (as vine to blasted elm,) Graces, which all deformities o’erwhelm ; And cause them so with beauty to have teem’d. That, as the Gospel says of those redeem’d. Though outwardly the same, yet they inherit New graces through this recreative spirit. These men, with sensibilities most deep. Combine each object $ and although they steep Them in a radiance which the soul refreshes, Yet from their fount of thought no sooner gushes B 2 A 6 ESSAY ON This consecrating medium, through which Their subject they embalm, and thus enrich ; Than ev’ry breast — though had their pow’r not been, The object in such light it ne’er had seen, — Feels, as if, ’neatli a sacred revelation. The form receiv’d a new-born consecration. ’Tis not so much, these men more forms survey Than others, but they see them cloth’d with ray From an indwelling faculty, which sheds New grace upon them j which the spirit weds To a communion with their very being ; So that the simple agency of seeing Is fraught with fresh perceptions of delight ; Various in combination $ infinite In its associating quality ; And cloth’d with all the soul of sympathy. He who has this, the touchstone sure possesses, To find, as ’twere, with superhuman guesses. That which, in every circumstance of life. Accrues to man in passion’s fearful strife: — His soul is like a microcosm : he. Largely possessing this high quality. At once pronounces with a tact precise. Profound, as it is accurate and nice. What, in a given post, a given mood ; What, in society, in solitude 5 Or what in sorrow, what in joy $ in death ; In life ; a being breathing human breath THE GENIUS OF POPE. 7 Can feel ! He can at once identify Self with all aspects of humanity. Talents can not give this. By process deep This can give talents ; for what man can keep, In his own breast, a little world reflecting “ All objects of all thoughts;” a sense detecting All qualities, and properties of man ; All feelings which can visit life's brief span, And not be rich in many a mental prize ? In intellectual process not be wise ? A man, by talents, abstract truth may find ; But to the abstract still will be confin'd All his acquirements : intuitions none In him will e'er be found 5 nor depths which shun Coyly, his dry and scrutinizing gaze, Who, when he ought to feel, would theories raise. The gifted, thus, with intuition's spirit, At once can tell whether a man inherit This awful dower, who theoretic test Of truth exhibits for the human breast. It is a dower which none can simulate ; A dower, devoid of which, devoid of weight Will be a poet’s lucubrations still. Howe'er strong talents exercise their skill. If Pope this dower have, chiefly we must think O'er those dim regions of the heart, where shrink Man's coward qualities, and oblique aims : Vice he dissects, but virtue ne'er inflames. 8 ESSAY ON But, let us ask, what power, the sacred nine Can give their votaries, doth most enshrine Them in the heart of man ? What power does this With such unquestionable emphasis. With such authority and consecration, As thine, oh awfullest Imagination 1 — (b ) Doth Pope possess it? We deny his claim To such a holy attribute of fame. True, he can marshal forms which touch the senses, And all sensation’s daintiest influences Depict with nicety ; though still his main Distinction is, that, — like electric chain. Through which, from link to link, in process swift, The subtle igneous scintillations shift, — He, all the pigmy follies can controul, “ The small militia’ 7 of the immortal soul. And make them skirmish with obedient strife. Conjuring up smart fac-similes of life ; And thus, from scene to scene, through time and tide, — (As in a bark which down a stream doth glide. At every moment, while it plies its way, While new forms rise, new scenes themselves display. If chance a painter be, by his prompt art Each is on canvas seen again to start ;) — Can Pope our whims fix ere they do explode, The last religion, or the newest mode ; The latest theory in metaphysics ; Scandal ( c ) most tart, or most insipid ethics ; ce Eye nature’s walks, shoot folly as it flies. And catch the manners living as they rise V THE GENIUS OF POPE. Evolve the many-shifting faults of man, “ A mighty maze, though not without a plan.” Can trace to self, the self renouncing aim 3 Bereave the baffled zealot of his fame ; Dissect Enthusiasm \ to grimace Reduce Pretension, stripped of soaring grace ; Turn Gravity’s exterior, inside out 3 And prove that never of himself to doubt. Form’d all the panoply, the double mail. Whence, arm’d with courage, Dulness dar’d to rail ? Yes, he subdues the impostor by his wit, As patient in the stone, when strong the fit. Doth to the keen dissecting knife submit. He, ( d ) when proud Caesar Cleopatra wooed. Can prove that Caesar for ambition sued ; And, ( e ) he can prove that Charles the field forswore. And, stead of soldiers* mail, coarse sackcloth wore. Not for devotion’s take, but since he could No more dominions inundate with blood.— He, (/) too, can prove, how the most great event Is oft result of smallest accident : How kings, in fit of gout, have wars begun, Which, in a love fit, they might wish to shun : How Europe might to bloodshed be resign’d, Since, (g) on her Anarch, blew a sharp east wind ; How ( h ) the same men oft differ from themselves ; As differing passions, like malicious elves, Or elves beneficent, have visited Their closet, path, their table, or their bed : 10 ESSAY ON Can prove, perhaps, how an ill-flavour’d dish, A tasteless ragout, or a tainted fish. Might cause, from torrid zone, to icy pole, War’s universal thunder-shock to roll. — He too can hint, how ladies, at a pinch, When their charms fade, or when their lovers flinch. Take to devotion, — or, perhaps, — to cards ; Patronize theatres, or needy bards ; Soar, in proportion, as they once did grovel ; Write manuals of devotion, or — — a novel ! — And prove, by force of penitential woe. For sins, how manifold, their bright tears flow; Tears, like the hour-glass sands, which still drop on. Till all their stock with cruel time is gone ; — (i) From pretext, to which man oft gives a weight. Can he the lurking purpose extricate. And mid subordinate passions’ ruling claim. Can see our being’s universal aim ! — (k) But needs it mighty power , to tell a man That weakness mingles with his noblest plan 1 That, (/) oft devotion, on its highest stilt. Is but our “ castle in the air” last built 1 That the same zeal whence martyrs brave the fire. Hath led a Hindoo to her husband’s pyre ? That disappointed love alike might fill The cells of Bedlam, or Conventicle ? — That acquiescence in an humble station. Is dullness, flattered into resignation ? — I THE GENIUS OF POPE. 11 That gravity’s a fool, would have us guess. That he is wise , in knowing to suppress ; Or, as la Rochefoucault would it disparage. The mind’s defect, veil’d by the body’s carriage? Morality, a cloak, — like those of duffle. Because so many blemishes they muffle, — Which is so universally the fashion. Because it covers poverty of passion. Honesty, cowardice ; the child of fears. That we shall pay dishonesty’s arrears? Devotion $ but the refuse of those powers, Whose charmed wand was snapp’d in Pleasure’s bowers ? And chastity, a winter premature, Which hides deficiency ’neath garb demure ; A mere precocity of frozen blood. Whose very impotency points to good ? May not subordinate power perform all this 1 The highest power is not analysis; — It is the building up of being’s plan; Not sapping all th’ untenable posts of man. He who can prove, although a virtue’s weak. That virtue hath authority to check Man’s lower impulses ; he who can prove. That we are not the vassals of self-love ; Though not so witty as the antithetic. Not half so smart, since not half so splenetic. He is the writer, to whom, — good, and great, — The lesser ( m ) ones should vail their proud estate ; 12 ESSAY ON He is the man who medicates the mind ; Like surgeon, t’other is, to whom assign’d Are fractures, cicatrice, and bruise ; whose trade Would fail, were man invulnerable made. Though to the critic there may be imputed Creative power, in him will be non-suited Such high pretension ; oftentimes there flows Error from him, who “ bookish ( n ) theoric” knows, Aiming at composition, faults too great For failing genius e’er to perpetrate. Powers of conception, oft mistakingly. We think creative faculties imply ; Yet exquisite perceptions form a spell Round those, who, if they do, must do all well $ These oft, fastidious criteria teach, A standard far transcending human reach, Which, baffling all their faculties, impede The powers those same perceptions ought to feed. Let not the soul then deem, because it can Detect an error in a complex plan. That it could gain perfection: oh, there lives. E’en in minutest process which achieves The birth of talent’s offspring, — though they be Embryo productions, form’d imperfectly, — More stuff, than in a thousand pages writ. To prove our affluence of satiric wit. — E’en as in intellectual, equally In moral subjects, this our rule may be. THE GENIUS OF POPE. A man in whom benevolent feeling glows, Still less, one whom humility endows, Who oft hath felt how froward is his heart, How loth to take with soaring virtue, part. Ne’er is in task delighted, with blind eye To his particular infirmity. The failings of his fellow men to spy. As the defaulter ever is most prone To please himself, that he sins not alone ; Not satisfied with base accomplices, Joys in proportion, as he evil spies In other men, quite satisfied to be Virtuous in the comparative degree. So he, who takes much pleasure to betray Coy human frailties to the eye of day, We may be sure, is one who stands in need, — Circuitously thus his cause to plead, — Of poisonous dose of flattery indirect. Convey’d when other’s failings we detect. Thus doth he, as the restless invalid. Who <^otb, by torments rack’d, narcotics need. Thus doth he, as the last, by pangs distraught, Thankfully swallows down the poisonous draught ; “ Lay,” to the gnawing consciousness within, et The flattering unction” of another’s sin: And thus both perilously try to still Internal suffering, by external ill. — Perchance, to that which, earlier in this strain, We have affirm’d of Pope’s poetic vein, c 14 ESSAY ON By his admirers it will be objected. That he, Belinda's graces hath depicted, With all a poet's fire ; that he has rais'd Around her charms, a picture ; where emblaz'd Is every graceful attribute and form. To strike the senses, and the fancy warm. And more, that, in his Eloise, we find All the deep fervour of tli' impassioned mind; The conflict 'twixt devotion and desire. The human passions ceasing to aspire. Religion’s new-born zeal, and love’s self-smothered fire. We answer; — in the first, the dainty glance, There meets with all, in magic elegance, That captivates the senses ; — fancy's spells ; — All to seduction that the taste compells. — There ease, correctness, symmetry combine ; Playfulness there, perfect refinement shine. And nicest art adjusts each flowing line. But is imagination there ? The birth Which consecrates the essences of earth ? — The art, which, by a subtle fusion blends E'en common forms, transfiguring what each lends. Till powers, which £C the earth owns not," on them brood? And combinations, which, as soon as view'd,- Though all original, in nature’s taste So much produced, — their every aspect grac’d, — That though we wonder at the subtle touch. Which could to forms familiar lend so much ; At once we yield ourselves to th’ pow’r divine. Fixing the unholy, in a holy shrine ? — i THE GENIUS OF POPE. 15 Is there the sacred skill to personate The abstract entities which govern fate? To clothe the impalpable with forms of sense, From worlds unknown, new mysteries dispense ? That power, by which, the mighty “ heir of fame,” “ A local habitation and a name/’ To airy nothing gave;” which call’d to birth More, both from things in heaven, and things in earth, Than “ is dreamt of, in” his philosophy,” Who has no thought for what he cannot see ? This is the triumph of legitimate power, To give to objects, by creative dower, A new existence ; while at once w e cause The labouring mind to stop in wandering pause : So to the chaste in nature, still to keep, — Though in refreshing dews our forms we steep And though with renovating influence, We quite remould them to th’ awakened sense ; Yet to do this in such subservience still, — The passive instruments of nature’s will — That while we lead the spirit to admire, Exult, — adore, — in transport to aspire 5 It feels it were but usher’d to that goal, ^ For which its tears in vain did often roll; £ It long had thirsted for with panting soul. J For th' Eloise ; we must presume to say, Love’s noblest zeal, we do not there survey : 16 ESSAY ON Tis passion’s impotence, and passion’s fire ; Burnings of appetite, and wild desire ; — No dainty hues, as bloom on opening roses ; There charm the sense, as love’s soft tale discloses ; There is no reticence, which thralls us more Than words, howe’er redundantly they pour The tide of eloquence in tuneful theme ; There no soft blush conciliates esteem. Instead of conflict, — of unhallowed fires ; Instead of penitence, — of wild desires ; Instead of self-renouncement, — we peruse The shameless rant of an unhallow’d muse. Yes, we would say, that fancy rules the first, (o) And by the ( p ) second are our passions nurs’d; Perfectly brilliant as a jeu d' esprit, The one ; the other most flagitiously, — Only more profligate than eloquent, — Poisons the mind with passion’s condiment. Love hath been felt, and love hath been obey’d ; But victim love must be, where he hath made Man first his victim, ere we acquiesce In sorrow, for defaulters who transgress. Authors, who thus would do, as Pope has done, — Pourtray for approbation, what should shun The eye of day ; — flagitiousness of will - Do they it well, — but desecrate their skill ;* — And only ought to gain, from each good mind. The Judas-price of traitors to mankind. — THE GENIUS OF POPE. 17 Our impulses are turbulent enough For all their purposes. We need no stuff Of heated fantasy to reconcile Our credulous youth to passions which beguile. No 5 we should rather arm the coward breast. Against voluptuousness ; than thus confess'd, — Subtle abettors of unhallow'd fires, — Feed with provocatives our brute desires. Oh, could we strengthen,— that indeed were praise, — Those who’re irresolute in virtue's ways ; — And this we think is not so wisely done By painting passion as a snare to shun ; As by allowing to her subtle sway, Influence, to make the yielding soul obey. There are, and generous souls there are, who spurn, To be cajol’d to virtue ; who discern That we avail ourselves of artifice, When we deny all blandishments to vice ; And with a proselyting cowardice, Allow alone to virtue, power to bless ; And paint her ways alone, as “ ways of pleasantness.” No ; we would willingly concede to youth. That vice has charms ; not even by stern truth Will be denied, that, could her transports last. Such cleaving ligaments she knows to cast Around the human soul ; she well might aim To make us thralls to her seductive claim. We would be fair, we would enlist their pride ; We would enroll on virtue’s awful side, c 2 18 ESSAY ON The love there is in youth of enterprise. Dangers to brave, and trials to despise We would not tell them, that those once subdued. Must evermore submit to servitude. But fairly stating virtue’s sterling worth, And fairly weighing pleasure’s claims call forth. By honestly refusing all to hide, — All honest prejudice on virtue's side. — Oh, could we give at once the holy zeal. Which hates, — beneath the mean pretence to feel. To see our weaknesses thus sanctified. Our talents take, with illegitimate pride. Part with our guilt, and stand on folly’s side j This would be worthy of the soul, whose flame Is too intense, to stoop, with worthless aim. For fuel for those insubordinate elves, — The senses, — too inflammable themselves.—* At the same time, oh let us 5— while we fear To lessen prejudice, where’er 'tis clear That prejudice an auxiliar is of good, Encourage charity ! — Let vice be view’d. With all the horror its foul taints deserve ; Yet weakly, let us not think it to sw erve From duty's path, delinquents to deplore ; The more they err, to pity them the more. Inflexible, when of ourselves we judge ; When others, still extending without grudge, THE GENIUS OF POPE. Whate’er to palliate, or to modify. May be suggested by warm charity. We would allow, that often there must be. Fully to obtain fair virtue's victory. Struggles which cost the yearning bosom dear; And sacrifices made with many a tear. But were it not so, would there not be cause. Whence, from analogy we well might pause To admit her value ? What besides is gain'd Worthy attainment, without toil obtain'd ? No; when we thus impartially concede. That, if we would be virtuous, we indeed. Willing, at times must be, to sacrifice That which the aching heart the most doth prize ; We do but thus raise her prerogative. Her awful claims commend, who will receive No refuse of a worn exhausted heart : Who will have all, or will accept no part : Will have our harvest, or our tythe will spurn, And from the gleanings of that man will turn, Whose first fruits on her altar did not burn. Who, — of Religion, as we have asserted, — Will sometimes, ere she deem our souls converted. Ask us, as from our lives, ourselves to sever. And quits, who pauses ere he yields, for ever. Now, let us ask, where, throughout all the range Of Pope's soft numbers, do we find him change For scenes of art, the country’s quiet grace ? Where paints He nature ? Whither may we trace 20 ESSAY, &C. That he has ever, with a raptur’d eye, Look'd on the forests, or the silent sky ? We’ve elsewhere said, and we the thought repeat. Objects of art, for poets theme are meet, As well as those of nature $ but in sense Subordinate, and meek subservience. We scarcely can conceive, how man can claim A poet's power, much less possess the flame Of pure imagination, nor fond themes From nature draw, for his poetic dreams. There is, oh Nature, in thy aspects mild ; There is, oh Nature, in thy aspects wild ; There is, in fervour of a summer day, There is, in last gleam of the evening ray ; There is, oh! ocean, in thy weltering roar, There is, in wave which chafes thy pebbly shore ; There is, when sun-beam on thy surface dances. And, on thy prismy water swiftly glances ; There is, in all the company of clouds. When in the west the setting sun it shrouds ; When hues of gold and purple richly spread, Proudly pavilion his declining head 5 And when, like threads of light, from it repair The splendours shaken from his golden hair ; There are in these, and thousand objects more, Charms which might make the hardest heart adore 5 Yet our bard never, one of these doth sing, Or to praise Nature, imp his soaring wing. PART THE SECOND Two principles in human nature reign ; Self-love to urge, and reason to restrain ; Nor this a good, nor that a bad we call, Each works its end, to move or govern all : And to their proper operation still, Ascribe all good ; to their improper, ill. Self-love, the spring of motion, acts the soul ; Reason’s comparing balance rules the wholo- Essay on Man. Epistle 2nd , l. 53. Self-love and reason to one end aspire, Pain their aversion, pleasure their desire. Ditto 87. Modes of self-love, the passions we may call ; ’Tis real good, or seeming, moves them all. Ditto 93. Thus Pope would try our every act to prove. Springs from diversely modified self-love ; That reason is the principle which sways This active impulse ; that where not obeys Self-love this governor ; we may conclude Men are defaulters ; where obeys it, good. We argue differently, we say there dwell Within man's little universe, as well 22 ESSAY ON As this self-love $ variety of springs Of action, destin’d each to rule the strings Of his organic bosom, and which claim Co-ordinate rule with self-love’s innate aim. We say, the passions ; take, for instance, these, Ambition, Love, Wrath, Emulation ; seize. Equal with love of self, on every breast, As much by turns instinctively its guest. If man his all in dissipation spends. Of self-love, this is not to gain the ends ; No, for the time, the love of pleasure rules. And self-love’s sober calculation fools. If, for ambition, man his rest forego 5 If he a martyr be, that he may so. Stand in society’s conspicuous ranks, Losing his ease, self-love witholds her thanks. If man, to gratify love’s fancied bliss, Would stake his all upon his fair one’s kiss, Self-love disclaims him 3 that had cool’d his pulses; She thus had whisper’d ; “ Love which thus convulses, And thus thy every instinct sways, her state. For other passions, soon will abdicate.” And she would bid him, in his life’s career, Keep for each passion its particular sphere ; Of each, impartial, the pretensions weigh. To each by turns allow a well-pois’d play ; If man a moment’s wrath to gratify. Entail a challenge, or henceforth must lie THE GENIUS OF POPE. 23 Beneath th’ imputed badge of cowardice, Self-love disowns the stigma ; or the price Of probable forfeiture of being, he Pays to redeem himself from infamy. Still more, if man, when high devotion fires. Renounces all his natural desires To please his God, must we plain sense forsake. And say that self-love led him to the stake ? No, there’s a sophism in this argument : Since to each passion there, by heaven, is lent Its own peculiar appetence, — or it No passion could have been, — blind human wit. Which oft, when it would form a theory, Blends opposites, from wish to simplify, Hath quite confounded the particular gust, „ Join’d to each passion, and its private lust, With that perception of our general weal. To which, i’ th’ first place, self-love doth appeal. Whereas proportionably as we bear The yoke of passion, self-love we forswear ; Not for a purer guide ; and thence entail’d. Hath this confusion of their names been hail’d. As they are both, when they’re inordinate. The counter-agents to the good and great ; As both to virtue’s rule are opposites, — One epithet their attributes unites. Passion, hath reference to that passion’s good ,* Self-love, to happiness, misunderstood, 24 ESSAY ON As if 'twere possible for man to find This prize, a wretched exile from his kind ; In self-love’s votary the fates ordain Shall be consummated the curse of Cain, “ As thy right hand 'gainst every man shall be. So every man, his hand shall lift 'gainst thee." So far in one are they from being knit, Passion's the rock on which self-love doth split. Not since we deem those passions may enhance Self-love’s enjoyments, but because our glance Is blinded, seeking for no higher guide, Self-love is thus oft whelm'd in passion's tide ; Because that pole-star, which alone can steer Us safe, as through life's ocean we career y The star of truth, is hidden from the sight, Of those who trust to self-love's phosphor-light. How oft will men, infatuate by lust. E'en at the moment they obey its gust. Wretched predictors of their own undoing, Grant that their doom, they’re fatally pursuing ; Concede to him who checks them, that, they know Beneath this passion's simulated shew. They are incurring everlasting woe. Ignorance of this, e’en forms not their pretence ; Their plea is drawn from their own impotence, And from their favourite passion’s violence. Passions, nor selfish are, nor the reverse ; Oft they entail upon ourselves a curse, And oft on others ; but that curse ne'er form’d A motive why our souls that passion warm’d. THE GENIUS OF POPE. 25 E’en more than from self-sacrifice, accrues, Evil to him who passion's voice pursues, And oft th’ excess of passion, doth produce Good to another; hence this poor excuse For many of its pranks, tho’ faulty he, “ God bless him, he’s his own worst enemy.” Yet, is this passion? and since hence, ensued Self-immolation, and another’s good. Disinterested ? No ! such influence, Its motive was not, but its consequence . E’en passion so, engrossing all our powers. With maw omnivorous that all devours, May mar the hopes of others, and the claims ; Yet, as this loss no part form’d of our aims, They are not self-love ; yes, of each, the laws,' — Fraught with like consequence, — have not like cause. What is self-love then ? Not the appetence Which to our passions binds their charm intense ; ’Tis love of personal interest ; ’tis the love (Self only thought of) of those schemes which prove, (Take all vicissitudes of human life. Take all the appetite’s successive strife Into our calculation) the most sure Our greatest sum of comfort to procure. Self-love 's self-worship ! Is, nor less, nor more, Than making self the God whom we adore. Pope, in his theory, seems to confound, That pleasure which from passions do redound, When they are gratified, with this self-love ; Thus it is blest if they successful prove. D 26 ESSAY ON “ Modes of self-love, the passions we may call y ’Tis real good, or seeming, moves them all.” We say not so. We say, that, when ’tis tried. Our being’s elements to subdivide Beyond variety original Of innate passions, which our species thrall. And to reduce them homogeneously Thus to one source, we act erroneously. Or real good, or good suppos’d, pursues Self-love ; the passions, though they may abuse Our sense, yet oft do they leave us, at length, Without a plea ; save that we serve their strength ; And oft, as we’ve insisted on above, Have no excuse, save their inordinate love. We cannot with an argument of weight. Self-love of any passion predicate : It is that passion , turn it how we will. Which causes us its mandate to fulfill. And if it bless us, ’tis not that self-love Is blest in it ; successful it doth prove. And if it curse, self-love is not to blame $ The passion did but disappoint our aim. Or real good, or good suppos’d, pursues Self-love 5 yet howsoever may abuse, Passion our sense of right, we’re often blest. Spite of a monitor within our breast ; Which, though ’tis overpower’d, is not thence dumb And prophecies of miseries to come. THE GENIUS OF POPE. 27 ’Tis not since conscience speaks not, that we’re drown’d In bliss, but passion's gust is so profound, With its voluptuous exuberance. So strong, so stimulating is its trance, That, with that conscience dallying, we hear Its very warnings, and its doom of fear, As but a pungent relish to the mood Possessing us in perfect plenitude : Thus, like the alchymist in times of old. Who thought all metals he could turn to gold, Doth passion, in her strongest fit, decree Conscience herself, her purveyor to be. Passions nor selfish are, nor otherwise : They in themselves their character comprise. Wrath is but wrath j love, love ; — nor more, nor less : Nor selfish, nor devoid of selfishness. No; as he only selfish is, who frames Such theory for all the different claims Of different passions, that he thus may crowd Successively, (to personal interest vow’d,) Into his span of life, the different stress Of all their joys ; in short, as selfishness Is but the Epicure’s conceit renew’d. That pleasure is the universal good ; Disinterested so, on t' other hand. Is he, whose sense of being doth expand Into all other beings : he whose tears Depend on others sorrows ; and whose fears, — Not as the needle vibrates to the pole, — Turn all to self ; — but comprehend the whole : 28 ESSAY ON And who, for others’ good, can bear to part With all that charms his senses, or his heart. But some will say, we act so, since we treasure. From some peculiarity, a measure Of bliss more ample, by this self repression. Than by all selfish transport’s full possession. This we deny. We say, ’tis duty’s voice* Which, as it only doth decide our choice* That choice doth vindicate when it is made : In its rear, perad venture we’re repaid By unexpected joys 5 but these would ne’er Have come, had they been consciously our care. No ; like refreshing zephyrs after rain, On meadows parch’d ; though they come in the train Of fertilizing showers those showers fell not, — But that they might recover the parch’d spot; — Those showers fell not, that we might thus inhale Salubrious freshness from the cooling gale $ These are th’ unthought-of benefits which spring From that which good, doth to creation bring; So blessings which the good man feels, when he Does good, were no anticipated fee ; But like the zephyrs playing on the earth. Of good accomplish’d, but an after birth ! — We say, then, that the maddest son of vice May from self-love be free. Do not entice Passions t’ obedience ; which those who heed Their laws, if they are question’d, would concede, THE GENIUS OF POPE. 29 Must bring them finally to want,— despair ; — To all the ills of which poor man is heir ? “ Modes of self-love the passions we may call; ’Tis real good, or seeming, moves them all.’' We say not so. Self-love, ’twere better said, Is reason's shadow , when her light is fled ; — Is reason habited in masquerade. 'Tis not so much a passion, as, in sooth, Reason divorc’d from vivifying truth. ’Tis reason, ’stead of taking in a God, Who, with the might of an avenging rod, Or with a golden sceptre, gemm’d with grace. Doth rule the accidents of man’s frail race ; ’Tis reason, ’stead of thinking of mankind, Ceasing the fate of every one to bind With its own fate 5 with microscopic eye, Who in the universe doth nothing spy But its poor wretched self; a darkling pest, A mole; — a bat; — a grov’ling crawling beast ! Whose circumspective eyes long vigils keep ; Yet turning from the sun doth wilder’d creep In its own shadow ; and while all is light To other creatures, dwells in endless night ! 'Tis worse than passion $ Passions e’en the worst ; Since these perchance may feel they are self-curs’d ; But self-love’s blindness, impotence of thought. Unconsciousness of all that is not brought D 2 30 ESSAY ON Into its tiny sphere, ever preclude Progressiveness from its low habitude. Come we then now, since we have thus made plain We differ from the bard, from whom we’ve ta’en Our text for this discourse ; come, if we can. Briefly to state our theory of man. Man is a being, in whom various modes Of feeling rule. In his breast's dim abodes, The passions are the elemental source. Of that which gives its character and force To action. What these passions are, each learns, Whose introverted eye one moment turns Into himself ; ambition, love, the glow Of fame ; the filial and parental throe 3 Self-preservation 3 last, and far most high. Those instincts, which, withheav’n, our souls ally. To these, is added, reason. As this takes A large excursiveness, as still it makes An ampler orbit, as in its wide aims — While love of all creation, it inflames. And most, of Him who all creation made,— It feels an interest, where'er it can aid ; The great doth venerate 3 protects the small 3 With all, it couples self, and self with all; “ Self, that no alien knows, v feels sympathy, “ As far diffus’d as fancy’s wing can” fly 3 So much as it does this, ’tis healthful, just 3 ’Tis the pure reason, freed from self’s low gust. THE GENIUS OF POPE. 31 Reason is truth, with sympathies thus wide — Reason is error, with self-love allied. Benevolence is reason 3 ’tis supreme, Even for self-protection ! ’tis no dream. That he, who, in his universal heart. Feels that he is, of all, the smallest part, And loves all sentient things, and God above. With holy, self-annihilating love 3 Oh, he is pillow’d, ever, on the breast Of dove-like peace ; he finds a downy nest, Whether he travel Araby’s parch’d sands 3 Whether he sail, where shoreless sea expands 3 Whether he journey ’mid the arctic snows 3 Or whether, where the torrid simoom blows 3 While he, whose introverted, puny ken. Thinks of himself — and thinks — and thinks, again ; Baffled in that , to which he but aspires. Self-immolated, tediously expires. The self-adorer is the lowest thing, ( q ) That is protected by the Almighty wing ; And he doth, almost, by his want of sense. Exile himself from bounds of providence. Next to the self-adorer, comes the man — The slave of passion, whose supreme divan* Held in his bosom, doth enslave him more. Than negro, ravish’d from his native shore. But he, who lets his highest instinct rule. The love of God ; although he be a fool. In human estimation, enfranchiz’d From overt dangers, and from snares disguis’d. 32 ESSAY ON Effectually is ! Tis folly, then — Tis mock-philosophy, thus to maintain. That passions are but modes of selfishness ; And he, who rules them, for self-happiness. He is the wise man ! — he, the great — the good! We’d grant so too, did not the phrase include This paltry thesis, fundamentally, A paltry and equivocating lie ! Who e’er gain'd happiness, from mere self-rule Of reason ? what man, train’d in Sophist’s school, Could ever lay his hand upon his breast. And say, that peace had there ta’en up its rest ? A passion, by its present influence. If it successful be, may p’rhaps dispense Bliss, for a moment — for an hour, — a day,— A week, — a month, — perchance a year — but say. Ye votaries, e’en, of philosophic bliss. Have ye e’er kept, that, which, when seal’d, the kiss Of pleasure promis’d? Have ye ever bound Peace to your bosoms, lasting and profound 1 No, no ! my God ! Thou only canst procure. To man, Thy creature, pleasure, deep and pure. No more, than with the power to create New worlds, hast Thou made man Thy delegate, Or to himself, or others, to confirm The gift of happiness, for briefest term. From instinct of Religion, — thus we call The impulse by the great original. In man implanted, to believe we owe Allegiance to a God, — from this, then flow. The genius of pope. 33 All graces, which our human bosoms bear; A cure for sorrow, and a balm for fear. Religion is sole inmate of man's breast. Which can, in ail conjunctures, make him blest. — Man’s aims are infinite. Infinity His measureless wants, alone, can pacify. Religious trials have a nobler sense. Of lofty aim, and of plenipotence. Than e'en the blessings , which to man can rise. From yielding to his lower sympathies. In our opinion, virtue is the same With true religion; were there none to frame. And sanction laws, as there could never be A practical responsibility So we affirm, that, setting God aside. And that obedience, to his rule implied ; As then would cease Religion's wholesome awe ; Gone were the basis of all moral law. If no lawgiver, who can laws enforce. Cogent can those be, with no vital source, No author? None to sanction*— none to enact A penalty, if these we counteract ? And none, on t'other hand, if they're obey'd By whom a recompense can e’er be made ? Oh, tell us not, men are by duty bound. To that, which, in time’s lapses, hath been found To bring most good to man ! Say, who is he With unappealable authority. 34 ESSAY ON So gifted, that he may interpret, when Such laws are clearly ascertain’d ? and then When we have first to his decision bow’d. As to what shall, or shall not, be allow’d. Who power has, their observance to ordain. And on delinquents to inflict due pain, And soon as they’re promulgated, procure To their announcement an obedience sure ? — Suppose another man should chance to rise, Who, than this sage, should deem him self more wise. Who, framing other theories of man ; — Admitting other projects in his plan ; — Should say the first nam’d legislator fail’d. In many instances, to have entail’d. By his hypothesis, the greatest sum Of practicable good ; who is to come, ’Twixt these philanthropists, and umpire be?— “ Who shall decide, when” sophists “ disagree Y* There must be a supreme authority, Above all human power, enshrin’d on high. Or who could answer, — only being man, — That fellow being, who should say, he can Challenge exemption, and immunity Entire, from all responsibility ? — Was e’er a government established yet. Exempt from governors ? Was e’er a state, Where legislative rules were recogniz’d, Discern’d, where legislators were despis’d ? THE GENIUS OF POPE. 35 Or e’er executive decrees rever’d. Where no supreme authority was fear’d ?— He who insists these things could sever’d be. Were deem’d a fool. Less imbecility Is there in snatching the avenging rod. And golden sceptre from the hands of God, And still proclaiming men responsible ? — To what? — To nought ! — For who, to what, can tell ?— Not to each other ? No two would agree. As to most philosophic theory, Of human jurisprudence. — “ But to all,” Some men will say, “ and bound are we to fall Into that rule of life, whence is assign’d The greatest sum of good to all mankind.” Granted. — But where can meet this senate? Where This universal council? If we dare To say it cannot be, we cannot grudge To say, no one can venture to be judge Of the decision of a court supreme. Which ne’er existed but in fancy’s dream. — A Synod, which, to be, we must possess The power, as Milton’s demons, to compress Our shapes unwieldy to a pigmy size j Or say, what hall were able to comprize The “ numbers without number,” to this court. Which must, from all terrestrial climes, resort ? Some men will say, that still the proof must lie That there is a reveal’d authority, 36 ESSAY ON In human cognizance; assert that still, — The question let us answer how we will, — This same authority divinely sent. Is ratified by man’s arbitrement Of judgment; and thus when, to its source, The question we have filtrated, perforce. We learn, this voice of God to humankind, Through various strainers, is man’s voice refin’d, (r) Here we’re at issue. On its evidence External, and internal, common sense Tells us that its reception must depend. We think it boasts such proof: and here we end; Only asserting, if too proud our wit The light of revelation to admit, We can refer to no authority, To rescue wretched man from anarchy. We venerate the man, though critics curse. Though cynics snarl, and satirists asperse. Who can trace virtue in her course on high, Although her wing be oft unfit to fly ; Although like bird struggling against the wind, “ Fluttering its pennons vain,” or if it find “ The strong rebuff of some tempestuous cloud,” \ Is often fain, stooping from height too proud, > In some retreat its ruffled plumes to shroud ; 5 We venerate him who spurns the sophistry. Which would to self renouncement praise deny ; THE GENIUS OF POPE. 37 Which would pretend, when Regulus departs Rich in the incense of true patriot hearts. From Rome to Carthage, that his holy zeal Was but peculiar taste in private weal ; — It is a falsehood ! We may be so fram'd, That evil to ourselves is rather claim'd. Than good , if we can purchase to our kind Those blessings, by ourselves with joy resign’d. But oh ! *Tis profanation to call this But singularity in taste for bliss ! — We grant such men, — so absolute the law, And so authoritative is the awe. Which leads them to perfection, — should they try To elude the measure of their destiny. Would feel such stings of conscience in the rear Of this concession, that, (like Cranmer) fear, And shame, and penitence, might make them seek. Upon themselves some vengeance dire to wreak ; As, smitten with remorse, he burn’d his hand, Stain’d by compliance with his King’s command ; But why is this? Not since that they have miss’d The greater happiness, but since insist Within their souls, some strong authority. Some voice authentic of divinity, That, with impunity, they cannot fly That post, — their station 5 — or their call — to die!- That oracle, that sanctuary, where Duty alone will listen to their prayer; Which, if they quit, though plausible the sum Of pretexts for it, her response is dumb, F 33 ESSAY ON Or tells them, since her post they will not guard, “ Verily, ye shall reap your just reward ! ’ When Christ did cry, “ oh Father, let I pray, “ Oh, let this bitter cup but pass away Oh, can we speak the word ? It must be said ; For poison such as this have Sophists shed On highest motives! Can we say the word? — Drank he the cup since self the draught preferr’d ? No, no ! Though rais’d to eminence of good, By us unfathom’d, much less understood. Still, still, he shrank from menac’d agonies ; Still had been thankful, could, in any wise, “ The cup pass from” his lips, and he still prove The perseverance of his father’s love. ( s ) This cannot be ! — The hour is come ! — He must \ Finish the work committed to his trust j > Or man is lost, and at the best but dust. 3 Could he be bless’d, and seeing man (whom he Might thus as candidate immortally, For happiness have rais’d) for ever die $ Lost, since his spirit shrunk from agony? — But say, did thought of bliss awaiting him. When all the deed was done ; when Seraphim Should hail him conqueror with their rapturous hymn 5 Did this support him in that trying hour ] ’Mid agonies like his, have any power, Thoughts of prospective bliss 1 Oh no ! alone Duty ; — the voice of Him, who, on the thronr THE GENIUS OF POPE. 39 Commanded this ; — He, who interpretation Gives to all duty’s laws, and consecration Obedience to that voice ; — for these the pang Was borne ; — hence on the cross his form did hang ! — It is a sophism, destitute of sense, To alledge that, in strong conflicts, influence From bliss prospective, we appropriate ; Pangs were not pangs, could we thus calculate. No ! It may mystically sound, yet true Nathless it is, that when great deed we do, In spite of threats, torments, and agonies ; — We do them not, since, in the long run, wise ; — But since a law ; — an instinct of our souls, With voice imperative the deed controuls. Tis, in this sense, that Christ affirms of those Who follow him, that they must not oppose Death for his sake ; “ if man would gain my rest,” Thus he exclaims, " his life, he must detest.” That is, he must be school’d, — whene’er the time Shall come, to prove if he the true sublime. Know of religion, — willingly to take, — As Curtins leap’d for his lov’d country’s sake. Into the gulph, — some step, which, while his choice. Faith alone bids it with her awful voice ; And were he once to pause to calculate. That moment he had frustrated his fate. — Yes, at one time, or other, if we’re true To high religion’s cause, we must go through 40 ESSAY, &C. This ordeal dark. As only for high deed, A being, lofty recompense can plead ; And as that deed, which, like untimely birth, A selfish end has, is of spurious worth, So highest recompense of all comes not. Save for those deeds which recompense forgot; There is indeed, i’th* very state of mind, Engend’ring such, presaging what they find. But consequence, not motive, is th* event Which doth accomplish this presentiment ; This Christ meant, when he said, that he should find His life, who, for his sake, that life resign’d. — NOTES NOTES. (a ) When we say that Pope has not sensibility, we mean in the comprehensive sense of the word, as implying sympathy with others, as well as the capacity for strong feeling ourselves. Sensibility, divested of a power of comprehensive sympathy, should rather be called sensitive- ness ; or, to make the matter more clear, we would call feeling asso- ciated with the disinterested affections, sensibility ; feeling associated with self-love, sensitiveness. But do we not gratuitously affirm that Pope has only the latter quality? No. He always rather delights to analyze vice, than to suppose virtue. No man ever had a tact for the perception of passions, which did not primarily exist in himself; and he who could read the Satire on Women , and indeed most of Pope’s ethical writings, and not feel that he gained his knowledge of human weaknesses from their prototypes in his own breast, may be a very good man, but certainly is not a very acute one. No man, that was not selfish himself, could have so acutely seen in others, the selfish aspect of even passions ordinarily supposed to be remote from considerations of self. (b) For a definition of what the author means by the word Imagina- tion in general, and for an explanation of the sense in which he uses it as contradistinguished from that of Fancy , in particular, he refers the reader to the preface to the second edition of the Lyrical Ballads, by W. Wordsworth, Esq. 44 ESSAY ON (c) We may be excused, we hope, in expressing it as our opinion that the merit of Pope, as an Ethical Poet, consists not so much in the depth of his philosophy, as in the vigorous and sharp manner with which he adorns common-places ; he shines, in our opinion, much more as a satirist, than as a moral philosopher ; much more in the concrete, than in the abstract. ( d ) When Catiline by rapine swell’d his store ; When Caesar made a noble dame a whore ; In this the lust, in that the avarice, Were means, not ends ; ambition was the vice. Pope's Epistle on u the Knowledge and Characters of Men ” line 212. ( e ) Behold, if fortune or a mistress frowns, Some plunge in business, others shave their crowns ; To ease the soul of one oppressive weight, This quits an empire, that embroils a state ; The same adust complexion has impelFd Charles to the convent, Philip to the field. Same epistle , l, 103. (f) But grant that actions best discover man ; Take the most strong, and sort them as you can. The few that glare, each character must mark, You balance not the many in the dark. What will you do with such as disagree ? Suppress them, or miscall them policy ? Must then at once (the character to save) The plain rough hero turn a crafty knave ? Alas ! in truth the man but chang’d his mind, Perhaps was sick, in love, or had not din’d. Ask why from Britain Caesar would retreat ? Caesar himself might whisper, he was beat. THE GENIUS OF POPE. 45 Why risk the world’s great empire for a punk ? Caesar perhaps might answer he was drunk. But, sage historians ! ’tis your task to prove, One action, conduct ; one, heroic love. Same epistle , l. 119. (g) Not always actions show the man ; we find Who does a kindness is not therefore kind : Perhaps prosperity becalm’d his breast ; Perhaps the wind just shifted frotn the east. Same epistle , L 110. (h) That each from other differs, first confess ; Next that he varies from himself no less ; Add nature’s, custom’s, reason’s, passion’s strife, And all opinions, colours cast on life. Same epistle , l. 20. (i) Turn then from wits ; and look on Simo’s mate. No ass so meek, no ass so obstinate. On her, that owns her faults, but never mends, Because she’s honest, and the best of friends. On her, whose life the church and scandal share, For ever in a passion, or a prayer ; On her, who laughs at Hell, (but like her grace) Cries, u ah, how charming, if there’s no such place !” And who, in sweet vicissitude appears, Of mirth and opium ; ratafie and tears ; The daily anodyne ; the nightly draught To kill those foes to fair ones, time and thought Women and fools are hardest things to hit ; For true no meaning puzzles more than wit On the Character of Women , l. 101. 46 ESSAY, & C ( k ) Search then the ruling passion ; there alone The wild are constant, and the cunning known ; The fool consistent, and the false sincere ; Priests, princes, women, no dissemblers here. (1) Or those, whose life the church or scandal share. For ever in a passion, or a prayer. (m) Velut inter ignes Luna minores. Horace . (n) Shakspeare. ( o ) Rape of the Lock. ( p ) Eloise. (q) The man whose eye is ever on himself Doth look on one the least of nature’s works. Wordsworth . (r) 3 . If man must have society, he must Endure subordination : if we read The oldest chronicles; e’en those whose just And super-human estimates proceed From the Almighty Spirit, there indeed The natural elements of man we find ; — In them we’re told, that he, to whom decreed Is, rank, wealth, rule, is one, by Heav’n assign’d. To be the favour’d mark of deference to his kind.f#,) 4 . The generous loyalty of a liberal spirit Is loftier far than insubordinate pride j — Those who from heaven rightfully inherit Life’s vantage stations, ought to be espied With fear and reverence : as power well applied Is surest source of veneration - 9 so. To whome’er power is not by Heaven denied. There is in him, whether for other’s woe Or weal its sway he bear, that whence deep interests flow. 5 . It is, methinks, a philosophic rule, A simple one, and one which hath its root More naturally in man’s heart, to mark the tool Of mighty purposes, — of high pursuit The splendid votary, — with a rev erence mute. We never pay to one of low degree $ — ’Tis surely more instinctive to salute Heaven’s chiefest instruments with bended knee. Than theories to frame of man’s equality. OBJECTS OF POETRY. 51 6 As there can be no trust where there’s no power, So in proportion as the last is lent, The first is given too j this is the dower From the inscrutable arbitrement Of Heaven deriv’d, by which we mark th’ extent Of valid agency : and we aver That ’tis more natural, wheresoe’er the bent Of Fate hath stamp’d power’s lofty character. To feel augmented awe, than homage to demur. 7 . We should remember, with augmented sway, That awfullest of awful claims doth grow Awful, in reference to its least displays But still more awful when the Heavens bestow Their mightiest privilege : awful to know That ’tis of us requir’d in least degree; — Responsibility ! To Him, whose slow But sure behests are just, the glory be, T’ arraign the guilty soul, and set the guiltless free ! 8 . ’Tis this which sets upon the soul of man. When holily he doth himself acquit Of such a trust, the seal , which nothing can, — Nothing of human pride, or human wit, — * Nothing efface ! ’Tis hence that he is fit For the historian’s, or the poet’s page ; And we aver of power, that, e’en as it. Other things being the same, doth mark each stage Of his life’s progress, so he interest can engage. 52 ON THE LANGUAGE AND 9 . ’Tis thence, and thence alone, in reason's eye. That the ennobled, noble really are; Not that they fasten Fortune’s livery Around their brows, or that a name they bear. But since, that in the privilege they wear. Appeal is made to thoughts which influence man : Ignoble he may be who boasts a star. But never he, upon whose front we scan He hath credentials clear from Heav’n’s august divan. 10 . ’Tis thence, indeed, that e’en the very bard. Philosopher, the hero, statesman, rise In dignity, since are on them conferr’d Powers o’er man’s everlasting sympathies : He who such awful boon to man supplies, Gives to his fellow citizens a sense That they’ve an interest in his destinies ; To them he is responsible : intense, (Or vain were all these gifts,) their varied influence. 11 . ’Tis hence that men of turbulent mind attract Attention ; not because their mental throes Are theme of wonder; but because exact In the proportion to the fire that glows Within the soul, that soul it will dispose For feats of power ; to good or ill inclin’d : — Thus, since where lofty passions souls disclose. The germ of greatness seems ; of human-kind. As they chief mysteries were, we pay them homage blind. OBJECTS OF POETRY. 53 12 . Thus we assert that chiefly power can give A right to human interest : further still. That various gifts of men from power receive, From agency on his miraculous will. All their pretensions. With a gentle skill. Authors, we know, have virtuous portraits made From life’s most humble scenes, and thus appeal To the power of worth alone : but, we’re afraid. Virtue, (c) t’ excite effect, must ask extrinsic aid. 13 . Again, if attribute divine there be, T’ immortalize, to deify the soul, ’Tis that of self-renouncement. How can he Who hath o’er things external no controul. Through whose dull breast the tempests never roll Of ardent passion ; tam’d, as he is, down To a dull lethargy, by the hard dole Of daily labour 5 how can he have known Those conflicts of the heart whence sons of luxury groan ? 14 . How can he too, like them, a victor be, If they have conquer’d ? No, we say, not all Man’s difference is in wealth or poverty : But this we say, were minds in great, or small. Always the same, that poesy might call The great her favourite sons. But since there fare High minds in ranks obscure, and since befall Heart-stirring chances oft to Penury’s heir ; Exceptions to our rule we must confess there are. F 2 54 ON THE LANGUAGE AND 15 . We say, then, and from those who know us well, We fear not, when we thus speak, to excite Stigma of abjectness, that those rebel Against man’s natural instincts, who delight To cast a shade o’er all the exquisite Of artificial life ; who have denied To all the modes of art, a lawful right To be the Muse’s theme ; who, unaliied With adventitious zest, have nature magnified. 16 Imagination, is thy spirit felt? If it be felt, this truth will then be known, That to those souls, who ’neath thy influence melt. There is no principle they would disown. Or pull down from its self-erected throne. With such an earnestness, as that y'clept Sectarian ! They whom thou wouldst call thine own, In all things for which man hath smil'd or wept, That energy can see towards which their hearts have leap y d. 17 . Their store of images creation forms, Only subordinate to the natural world ; , The world of art their every impulse warms ; And though where mountain is on mountain hurl’d. The banner they devoutly see unfurl’d Of power adorable ; for this no less The tide of population, which is whirl’d Through a vast city’s labyrinths, — the stress Of aspects of all arts, — their rich souls do impress. OBJECTS OF POETRY. 55 18 . We know a man, a man of genius too. Who says, that he had rather walk the streets Of London ; that from thence there can accrue To him, more strong emotion, than when greets His eye a mountain region ; when retreats Day’s glare, the lamps shine, and the windows blaze With cressets bright, when at each step he meets A tide of population, whose thick maze, And multitudinous heart, deep human feelings raise. 19 . We’ve heard him say, that, at such hour as this. Stronger emotion, London ! he hath known In thy dim haunts ; more felt with emphasis “ His bosom’s lord sit” proudly “ on his throne,” Than when his eye, with glories all her own. Romantic nature greeted. Now attend : — For this man well we know. Is he thus prone To give to Art precedence, Virtue’s friend I Say, would he personate her, would he have aught to mend ? 20 . To us it seems then, an erroneous plan, — Though one from philanthropic feeling sprung. One sprung from a deep feeling, that, in man. As man, source of true interest lies : one wrung From the conviction, that, round old and young, There is more, howe’er different our estate. Of sanctity inalienable hung ; — More of resemblance Twixt the small and great ; More which may universal sympathy create j 56 ON THE LANGUAGE AND 21 . Than (d) of discordance; — yet, to us, it seems An error, though one which we reverence. To hold up peasants, for poetic themes. As fit exclusively : and, consequence Of this, the works of art to banish thence : — And to this ostracism add beside, Proscription to all scenes, for eloquence Of the true bard, save those where are descried Mountains, and lakes, and rocks, and nature’s sterner pride. 22 . Methinks, that, in the argument to which These lines reply, there is one error clear ; Wherein it says, that natural objects teach The peasant’s soul ; that with fc their passions” there “ The permanent, the beautiful” appear “ Incorporate that they are nature-taught : — But is’t a fact, experience test to bear, That forms external are in spirits wrought, [brought? Proportion’d to the time they have been near them 23 . ’Tis in an effervescent state, the mind Receives impressions $ oft from contrasts rise The strongest ones ; and oft those most inclin’d T’ adore the country, love it, in its skies, Since their town’s native smoke doth not arise : It is not opportunity to see ; They are our passions, which, or ope our eyes, Or close them ; who, for u hard-earn’d penny fee” Doth toil, for scenes the most sublime what careth he ? OBJECTS OF POETRY. 07 24 . We then affirm, let one with leisure blest. From distant region gorgeous scenes explore, And in the very circumstance, confess’d A cause will be, why he should love them more. Since then such scenes first taught his heart to soar : While the rude natives, who, though they have eyes, As those who saw not, see; if he his score Profusely pay, each charm which round them lies Will sooner far forget, than their propitious prize. 25 . Further, it is by knowing that there is Something, to what we see, dissimilar. Which makes us feel its worth. Our daily bliss We oft despise, ’till we have learn’d how far — By sad experience, which our fate did mar, — We were from cause of grief ; so men contemn That, ’twixt which, and themselves, no let, or bar. Did ever intervene ; well-known to them. E’er since, from life’s first stage, their progress they did stem. 26 . ? Tis contrast makes us value, and reflect ; Till we have seen, of first distinguish’d forms, The opposite, we seldom recollect That e’en the greatest opulence of charms. Which may, around our dwelling, glow in swarms. Is more than man’s accustom’d privilege ; Till some reverse our consciousness alarms. Though ours life’s first distinctions, we allege. That seldom for their boon our gratitude we pledge. 58 ON THE LANGUAGE AND 27 . Tis contrast makes us value ; makes us think 3 A man who ne’er has seen, save forms sublime. The chance is, that his sightless eyes will blink Upon his native hills, as, of earth’s clime. The usurpation, were the original crime Of unprolific tracks, unmeet for food : — And we aver, that, that till it chance some time. He quit his mountains, he will, in no mood, “ Incorporate” their “ forms,” with “ feelings” high, or good, (e) 28 . We would concede, that the immortal forms Of this most gorgeous world are paramount To art’s creation : but, who guides the storms, As He too, as from ever-living fount. Created human instincts, we account That He too primarily did create, That which those instincts fashion : hence th’ amount Of their results, and what they propagate, [Fate. Seems, to the thoughtful man, stamp’d with the seal of 29 . Hath not a ruin, speech ? Hath marble wall Of Grecian temple, or of Roman arch The bulk colossal, not the power to thrall Man’s glorious faculties'? When ’neath some larch, Which starts from crumbling fanes, we hear the march Of Byron’s lofty strains, and mourn with him. That desolation’s fiery blast should parch His trophies all to dust, is that light dim, Which, consecrating art, doth consecrate his hymn ? OBJECTS OF POETRY. 59 30 . Soonest can man philosophize or feel ? Will cold deductions, or the strenuous claim Of mighty energies, the likeliest steal. With modifying influence, to tame His eager senses, and his heart of flame? Answer this question, ye who would postpone Both splendor, power, and magic of a name, To equalizing theories, unknown. Save where the first have been, 'till human (f) zest was gone ? 31 . Indirect causes, in this world of means, Of causes more direct, oft take the lead. In operative agency : to scenes Where frowns the battlement amid the spread Of trees time-honour’d, go ! While of the dead Ye ponder, think how many a human breast Hath swoln with victor’s pride, or victim’s dread, 'Neath banners, which, when the sun's rays impress’d This lower world, did stream upon its mural crest. 32 . Hadst thou, — had not the instinct which did build This edifice, existed ; had not been The pride which rais’d it ; the despair which thrill’d Through its dark dungeons ; — found so fit a scene For human contemplation, where the spleen. Gender’d by petty ills, may be smooth'd down. By thoughts of glories which this place hath seen While all that is not charter'd for renown Imperishably bright, is rifled of its crown ? 60 ON THE LANGUAGE AND 33 . And yet how little did the man design, — Or they who once did in this fortress dwell,— To form materials for a dream of thine ? Thus, when we see some gothic structure tell Of ancient superstition, when the swell Of the deep organ hath our ears engross’d. When we behold, with curious eye, how well The sculptor’s mimic art hath here emboss’d ’Scutcheons, saints, sceptres, crowns, and heaven’s an- gelic host ; 34 . Can we refrain from welcoming the lore, — Mistaken though it w ere, — which wrought such grand Structures, where meditation loves to soar. To that great Governor of sea and land, Who wants not temple built with human hand ? So may a principle of brotherhood. Towards men whose use we scarce can understand. Visit the heart ; w hen thus, of things, is view’d Their ministry to unpremeditated good. 35 . Go to some abbey’s wall, beneath the shade Of cluster’d ivy muse, and there reflect. Were true devotion, or compunctuous dread. Of this the planner, and the architect? How little need its origin be deck’d With motive laudable, to make us prove (Both while its ancient splendor claim’d respect, From all who saw, and now, while it doth move To meditation’s trance) a superstitious love ? OBJECTS OF POETRY. 61 36 . So feels the poet. Had not rich men been. Who, as it were, have Genius' cradle rock’d, Whose dwellings now are like a fairy scene. Within whose classical saloons are lock’d Its rare creations, with all treasures stock’d Which art can furnish, or which wealth can gain ; Had not these men existed, ne’er unblock’d Had been for it the path to that domain, [chain. Where ease, of Genius’ sons, doth loose the palsying 37 . Leisure with wealth comes, and with leisure all Those vain caprices, that fastidious taste. Which, while they make man fancy’s wretched thrall, Incline him still, wherever he be plac’d. To have his earthly habitation grac’d With all that flatters sickly appetite: Thus, sons of luxury, with nerves unbrac’d. Seek with avidity and feel delight In all which charms the ear, the feeling, and the sight ! 38 . Now who can see a morbid son of wealth. With much complacency ? Yet recollect That very softness, which unstrung the health, That very daintiness, so circumspect In all that tends to self, is architect Likewise of those desires which make men feel Wish to augment sensation’s bounds. Uncheck’d This, by necessity, to no appeal Which talents make to them, can they their bosoms steel. G 62 ON THE LANGUAGE AND 39 . Say, vvLat so much as contrast does subserve To means of interest, for the human eye. And for the human mind ? Did nothing swerve From one all perfect uniformity. Then, where were terror’s thrill, or pity’s sigh ? We would affirm, calamities, of those Conspicuous who have been, better supply Theme for the tragic muse, than homely woes. Whose uncontrasted shades no agonies suppose. 40 . Besides, (g) in artificial modes of life, The natural feelings are so much repress’d, Superinduc’d compliance is at strife So much, — in those whose characters are dress’d Daily for exhibition, — with the zest Of natural impulse, that, or ere the stream Of passion, in such souls, the bounds transgress’d Of fit indulgence, in each wild extreme It must have known the throes of transport’s ardent dream. 41 . Therefore we say, that, from the ranks of those By talents privileg’d, by title, power. Moods can be found of passion, to disclose Fitter for service of that fiery dower Which consecrates the bard, than all the shower Of natural charities, — the poor man’s lot: — A philosophic bard may plant the flower Of fine humanity, near shepherd’s cot. But tears of tragic muse his annals ne’er will blot. OBJECTS OF POETRY. 63 42 . Whom can we most with all the stores invest From all the arts ? — From painting, harmony ? — Him of the cottage, or the palace guest? Oh, banish theory ! Let man still be, — Of all beneath the heavenly canopy, — The dearest thing to man ! Oh, bring ye forth. Ye men of Genius, for our eyes to see. Or Scotland’s “Cotter,” from his hallow’d hearth, (/*) Or Adam from the dust, and we shall hail your birth ! 43 . With great men’s characters we may combine All natural beauty ; but how can we make Harmony, sculpture, painting, themselves ’shrine Upon the tablet pre-ordain’d to take The impress of a peasant 1 For their sake. To make them natural, we must bid farewel. While in their presence, to deep tones which shake The seat of sense, to harmony’s loud swell, To passion’s mazy wiles, to art’s voluptuous spell. 44 . Peruse our Shakspeare, read of his (i) remorse, Whom fell ambition did to murder urge ; Say, could a peasant, with so deep a curse, — With accessories, — heights, from th’ extreme verge O’ th’ human ( k ) compass, to its depths, which merge The soul in passion turbulent and wild, — Be thus encompass’d ? Could the saddest dirge On rustic woes, even from “ nature’s child,” As for this monarch's fate, our tears have so beguil'd ? 64 ON THE LANGUAGE AND 45 . Besides, in all the drapery of life, — I’ th’ sister arts, in painting, harmony, — Are there not mysteries link’d, with passion rife. With that which most affects in poesy? Sometimes, in real life, we’ve chanc’d to see Men exquisitely sensitive to all Beauties of nature, who, to all which we Admire in art, could never be in thrall, [pall. Who painting’s charms despise, whom music’s banquets 46 . Now, if the self-same soul could never love Beauties of nature, and of art, at once. We surely most that spirit should approve. Who, for the first , the latter did renounce : But since it is not so, we must pronounce That the most gifted soul whom both have won ; Who, with an eagle grasp can bravely pounce On things terrestrial, yet who doth not shun To “play i’ th’ plighted clouds,” and emulate the sun. 47 . We do not mean, in what we here have said, T’ imply that pastoral life presents not theme For loftiest poets. No, we should be led By error almost great, as that whose scheme We here invalidate, should we thus deem : — We say “ almost as great,” for we confess We think patrician annals often teem With sources of true interest, which no stress Of genius ever gave shepherd or shepherdess. OBJECTS OF POETRY. 65 48 . No ! In each attitude of human life. And in each aspect of the human mind. In each spot where the passion’s fearful strife May be admitted, deem we bards may find Theme for their high discourse. We do not bind, — Like theory we confute, when it would raise The poor alone as fit to be assign’d To the bard’s lore, — ourselves the rich to praise. As alone meet to be the theme of tuneful lays. 49 . We say that all are fit. But, in a sense Superior to the rest, those on whom fate Hath richly lavish’d her dread influence, Of all which makes us love, and makes us hate ; Of all which makes us low, or makes us great ; Of all which makes us sad, or makes us blest; As in the art of painting, to create A simple sketch, doth surely not attest The genius by th’ historic painter manifest ; 50 . So in the sketch of him, the humble son Of humble life, we surely must allow The scope is not requir’d there, as in one Which would the heights and depths of nature shew. How can such amplitude of glory glow, How can such masses of deep shadow lour, Upon a humble peasant, as we owe To him, who did inherit, with life’s dower, Th’ arbitreraent of well, or ill-directed power ? 66 ON THE LANGUAGE AND 51 . This is the object of our reasoning here. That we may hasten with a march too fast Towards moral perfectness in the bard's sphere : A legislator, when he would recast Social establishments, doth, — of the past, — And that which is,— rather himself avail On tried foundations, tried, and found to last, Rather rebuild, than frantically hail Th’ abolishment of ally since parts were weak and frail. 52 . So we would say, the poet, he whose aim Is to produce impression, man should take Rather as he finds man, more strive to frame A fabric calculated to awake Establish’d prejudice, than, — for the sake Of philosophic name,— on theories build — New theories of man, — his claim to make Demands upon our sympathy, distill’d [skill’d. Through ancient channels best, howe’er the bard be 53 . Yet let us say, for unsaid we might well Deserve injustice’ stigma, that the man,— Whose theories of verse we here repel, — How little theoretic errors can A native glory dim,— how in the van Of his own errors god-like he doth fare,— Proves to all honest hearts ! Yes, we should scan Our toil with treble joy, if being heir Of errors like to his, his glories we might share. OBJECTS OF POETRY. 67 54 . Before he rose, there were, for every theme, Many prescriptive phrases, all inane, Since all bombastic ; and with these did teem, And with their misplac’d ornaments, and vain, Whate’er profess’d to be poetic strain : — These, universal, ere he ’gan his task. He hath quite banish’d from the bard’s domain ; We thank him, poesy, that we may bask In light of thy clear face, from whence he tore the mask ! 55 . And let us add, that in the magic page Of legendary lore, where in “ the fate O ’th’ Nortons,” he our pity would engage, A glorious monument he doth create. Where on his theme all accessories wait, Pomp, superstition, mystery, pride of name ! There let the scoffer turn ; there consecrate W’ill he behold, to a legitimate fame. All that which may confirm the bard’s immortal claim. ir NOTES. (a) Burke, ( b ) Is not this the case in the Bible ? Where dignity is almost al- ways spoken of as derived from God ? Where its acquisition is often made the proof of divine approbation, as is its forfeiture of the contrary. Peruse, in particular, the history of Saul. (c ) When the author thus speaks, he alludes to pastoral innocence, and to the negative virtues of rustic life. He is aware that virtue in its heights and depths of self-renouncement, as it is the most efficient of powers, is also the one most susceptible of striking and interesting de- velopement. (d) We believe the remark is true, that the benevolent rather see in man that which belongs to man universally, that which is inalienable from man as man, as by far the more important portion of his being, and chiefly dwell upon this, while those of an opposite cast dwell for ever on man’s much less important and adventitious distinctions : and may not hence, in part, have originated the theory that the uneducated classes are the fittest subjects for poetical composition ? (ej The author once, on being told by a native of the Westmore- land vales, that he had been in Lincolnshire, said to the informer, u Did you not wish to return to your own more beautiful country ?” “ More beautiful, sir!” replied the man, u why, see what barren wastes these mountains are, and there every inch of ground produces something,” Th6 author leaves it to the philosopher to determine, whether, in this conversation, the sentiment implied in his apostrophe, or that in the re- ply of the man, were the most rational : but he thinks that it need not be a philosopher to determine that the sentiment of the Westmoreland' peasant was the most natural. (f) It is certain that theories of equality are not natural to man in an incipient state of society. Wherever they have arisen, it has been where man has been saturate, has become fastidious, from the excess of 70 NOTES consequences attendant upon inequality, i. e. upon a state of society su- per-artificial. They are among the monstrosities, which, when excesses from the opposite arise to a certain pitch, spring up as a re-acting prin ciple : they are indications of disease, and not of a just way of thinking in the body politic. ( g ) Perhaps, in this stanza, it may be thought that the author has weakened his own argument. He quite grants that the poor exhibit, in a greater degree than the rich, a natural expression of passion ; but then he does not admit that their passions are so fit for the service of the poet, as those, which, from being the growth of more artificial and more complex life, have been more educated ; and from being repressed on small, burst forth, with tenfold strength, on great occasions. (h) Of course, the reader will perceive that Scotland’s “ Cotter,” and Adam, are mentioned as the opposites to the great and the artificial , of which the author has been expressing his approbation, as subjects for poetical composition. The idea intended to be conveyed, is, that though such be the opinion of the author, yet he is equally disposed to hail whatever is well done in opposition to that opinion. It has always, the author believes, been considered one of the most unequivocal proofs of Milton’s genius, that he could make so unpromising a subject, at least for a man of ordinary talents, interesting — a subject, in short, in which man is never introduced as a being, with whom, in our daily pas- sions and habits, we could S} T mpathize ; and it may easily be understood, that, in proportion as we can familiarly associate sympathies of frequent recurrence w ith a given character, to manage the developement of that character becomes a more easy task to the poet. (i) Macbeth. (k) u You would sound me from my lowest note, to the top of my compass.” Hamlet, Act 3, scene 2. THE END. Maurice, Printer, Fenckurch Street.