"Lancelot was the first in tournament,
But Arthur mightiest in the battle-field"
do really express what he meant to express about Arthur being after all "the highest, yet most human too; not Lancelot, nor another." But as his hero is actually developed, we have exactly the opposite impression; that poor old Lancelot, with all his faults, was much more of a man than Arthur. He was a Victorian in the bad as well as the good sense; he could not keep priggishness out of long poems. Or again, take the case of In Memoriam. I will quote one verse (probably incorrectly) which has always seemed to me splendid, and which does express what the whole poem should express—but hardly does.
"That we may lift from out the dust,
A voice as unto him that hears
A cry above the conquered years
Of one that ever works, and trust."
The poem should have been a cry above the conquered years. It might well have been that if the poet could have said sharply at the end of it, as a pure piece of dogma, "I've forgotten every feature of the man's face: I know God holds him alive." But under the influence of the mere leisurely length of the thing, the reader does rather receive the impression that the wound has been healed only by time; and that the victor hours can boast that this is the man that loved and lost, but all he was is overworn. This is not the truth; and Tennyson did not intend it for the truth. It is simply the result of the lack of something militant, dogmatic and structural in him: whereby he could not be trusted with the trail of a very long literary process without entangling himself like a kitten playing cat's-cradle.
Browning, as above suggested, got on much better with eccentric and secluded England because he treated it as eccentric and secluded; a place where one could do what one liked. To a considerable extent he did do what he liked; arousing not a few complaints; and many doubts and conjectures as to why on earth he liked it. Many comparatively sympathetic persons pondered upon what pleasure it could give any man to write Sordello or rhyme "end-knot" to "offend not." Nevertheless he was no anarchist and no mystagogue; and even where he was defective, his defect has commonly been stated wrongly. The two chief charges against him were a contempt for form unworthy of an artist, and a poor pride in obscurity. The obscurity is true, though not, I think, the pride in it; but the truth about this charge rather rises out of the truth about the other. The other charge is not true. Browning cared very much for form; he cared very much for style. You may not happen to like his style; but he did. To say that he had not enough mastery over form to express himself perfectly like Tennyson or Swinburne is like criticising the griffin of a mediæval gargoyle without even knowing that it is a griffin; treating it as an infantile and unsuccessful attempt at a classical angel. A poet indifferent to form ought to mean a poet who did not care what form he used as long as he expressed his thoughts. He might be a rather entertaining sort of poet; telling a smoking-room story in blank verse or writing a hunting-song in the Spenserian stanza; giving a realistic analysis of infanticide in a series of triolets; or proving the truth of Immortality in a long string of limericks. Browning certainly had no such indifference. Almost every poem of Browning, especially the shortest and most successful ones, was moulded or graven in some special style, generally grotesque, but invariably deliberate. In most cases whenever he wrote a new song he wrote a new kind of song. The new lyric is not only of a different metre, but of a different shape. No one, not even Browning, ever wrote a poem in the same style as that horrible one beginning "John, Master of the Temple of God," with its weird choruses and creepy prose directions. No one, not even Browning, ever wrote a poem in the same style as Pisgah-sights. No one, not even Browning, ever wrote a poem in the same style as Time's Revenges. No one, not even Browning, ever wrote a poem in the same style as Meeting at Night and Parting at Morning. No one, not even Browning, ever wrote a poem in the same style as The Flight of the Duchess, or in the same style as The Grammarian's Funeral, or in the same style as A Star, or in the same style as that astounding lyric which begins abruptly "Some people hang pictures up." These metres and manners were not accidental; they really do suit the sort of spiritual experiment Browning was making in each case. Browning, then, was not chaotic; he was deliberately grotesque. But there certainly was, over and above this grotesqueness, a perversity and irrationality about the man which led him to play the fool in the middle of his own poems; to leave off carving gargoyles and simply begin throwing stones. His curious complicated puns are an example of this: Hood had used the pun to make a sentence or a sentiment especially pointed and clear. In Browning the word with two meanings seems to mean rather less, if anything, than the word with one. It also applies to his trick of setting himself to cope with impossible rhymes. It may be fun, though it is not poetry, to try rhyming to ranunculus; but even the fun presupposes that you do rhyme to it; and I will affirm, and hold under persecution, that "Tommy-make-room-for-your-uncle-us" does not rhyme to it.
The obscurity, to which he must in a large degree plead guilty, was, curiously enough, the result rather of the gay artist in him than the deep thinker. It is patience in the Browning students; in Browning it was only impatience. He wanted to say something comic and energetic and he wanted to say it quick. And, between his artistic skill in the fantastic and his temperamental turn for the abrupt, the idea sometimes flashed past unseen. But it is quite an error to suppose that these are the dark mines containing his treasure. The two or three great and true things he really had to say he generally managed to say quite simply. Thus he really did want to say that God had indeed made man and woman one flesh; that the sex relation was religious in this real sense that even in our sin and despair we take it for granted and expect a sort of virtue in it. The feelings of the bad husband about the good wife, for instance, are about as subtle and entangled as any matter on this earth; and Browning really had something to say about them. But he said it in some of the plainest and most unmistakable words in all literature; as lucid as a flash of lightning. "Pompilia, will you let them murder me?" Or again, he did really want to say that death and such moral terrors were best taken in a military spirit; he could not have said it more simply than: "I was ever a fighter; one fight more, the best and the last." He did really wish to say that human life was unworkable unless immortality were implied in it every other moment; he could not have said it more simply: "leave now to dogs and apes; Man has for ever." The obscurities were not merely superficial, but often covered quite superficial ideas. He was as likely as not to be most unintelligible of all in writing a compliment in a lady's album. I remember in my boyhood (when Browning kept us awake like coffee) a friend reading out the poem about the portrait to which I have already referred, reading it in that rapid dramatic way in which this poet must be read. And I was profoundly puzzled at the passage where it seemed to say that the cousin dis paraged the picture, "while John scorns ale." I could not think what this sudden teetotalism on the part of John had to do with the affair, but I forgot to ask at the time and it was only years afterwards that, looking at the book, I found it was "John's corns ail," a very Browningesque way of saying he winced. Most of Browning's obscurity is of that sort—the mistakes are almost as quaint as misprints—and the Browning student, in that sense, is more a proof reader than a disciple. For the rest his real religion was of the most manly, even the most boyish sort. He is called an optimist; but the word suggests a calculated contentment which was not in the least one of his vices. What he really was was a romantic. He offered the cosmos as an adventure rather than a scheme. He did not explain evil, far less explain it away; he enjoyed defying it. He was a troubadour even in theology and metaphysics: like the Jongleurs de Dieu of St. Francis. He may be said to have serenaded heaven with a guitar,
and even, so to speak, tried to climb there with a rope ladder. Thus his most vivid things are the red-hot little love lyrics, or rather, little love dramas. He did one really original and admirable thing: he managed the real details of modern love affairs in verse, and love
is the most realistic thing in the world. He substituted the street with the green blind for the faded garden of Watteau, and the "blue spirt of a lighted match" for the monotony of the evening star.
Before leaving him it should be added that he was fitted to deepen the Victorian mind, but not to broaden it. With all his Italian sympathies and Italian residence, he was not the man to get Victorian England out of its provincial rut: on many things Kingsley himself was not so narrow. His celebrated wife was wider and wiser than he in this sense; for she was, however one-sidedly, involved in the emotions of central European politics. She defended Louis Napoleon and Victor Emmanuel; and intelligently, as one con scious of the case against them both. As to why it now seems simple to defend the first Italian King, but absurd to defend the last French Emperor—well, the reason is sad and simple. It is concerned with certain curious things called success and failure, and I ought to have considered it under the heading of The Book of Snobs. But Elizabeth Barrett, at least, was no snob: her political poems have rather an impatient air, as if they were written, and even published, rather prematurely—just before the fall of her idol. These old political poems of hers are too little read to-day; they are amongst the most sincere documents on the history of the times, and many modern blunders could be corrected by the reading of them. And Elizabeth Barrett had a strength really rare among women poets; the strength of the phrase. She excelled in her sex, in epigram, almost as much as Voltaire in his. Pointed phrases like: "Martyrs by the pang without the palm"—or "Incense to sweeten a crime and myrrh to embitter a curse," these expressions, which are witty after the old fashion of the conceit, came quite freshly and spontaneously to her quite modern mind. But the first fact is this, that these epigrams of hers were never so true as when they turned on one of the two or three pivots on which contemporary Europe was really turning. She is by far the most European of all the English poets of that age; all of them, even her own much greater husband, look local beside her. Tennyson and the rest are nowhere. Take any positive political fact, such as the final fall of Napoleon. Tennyson wrote these profoundly foolish lines—
"He thought to quell the stubborn hearts of oak
Madman!"
as if the defeat of an English regiment were a violation of the laws of Nature. Mrs. Browning knew no more facts about Napoleon, perhaps, than Tennyson did; but she knew the truth. Her epigram on Napoleon's fall is in one line
"And kings crept out again to feel the sun."
Talleyrand would have clapped his horrible old hands at that. Her instinct about the statesman and the soldier was very like Jane Austen's instinct for the gentleman and the man. It is not unnoticeable that as Miss Austen spent most of her life in a village, Miss Barrett spent most of her life on a sofa. The godlike power of guessing seems (for some reason I do not understand) to grow under such conditions. Unfortunately Mrs. Browning was like all the other Victorians in going a little lame, as I have roughly called it, having one leg shorter than the other. But her case was, in one sense, extreme. She exaggerated both ways. She was too strong and too weak, or (as a false sex philosophy would express it) too masculine and too feminine. I mean that she hit the centre of weakness with almost the same emphatic precision with which she hit the centre of strength. She could write finally of the factory wheels "grinding life down from its mark," a strong and strictly true observation. Unfortunately she could also write of Euripides "with his droppings of warm tears." She could write in A Drama of Exile, a really fine exposition, touching the later relation of Adam and the animals: unfortunately the tears were again turned on at the wrong moment at the main; and the stage direction commands a silence, only broken by the dropping of angel's tears. How much noise is made by angel's tears? Is it a sound of emptied buckets, or of garden hose, or of mountain cataracts? That is the sort of question which Elizabeth Barrett's extreme love of the extreme was always tempting people to ask. Yet the question, as asked, does her a heavy historical injustice; we remember all the lines in her work which were weak enough to be called "womanly," we forget the multitude of strong lines that are strong enough to be called "manly"; lines that Kingsley or Henley would have jumped for joy to print in proof of their manliness. She had one of the peculiar talents of true rhetoric, that of a powerful concentration. As to the critic who thinks her poetry owed anything to the great poet who was her husband, he can go and live in the same hotel with the man who can believe that George Eliot owed anything to the extravagant imagination of Mr. George Henry Lewes. So far from Browning inspiring or interfering, he did not in one sense interfere enough. Her real inferiority to him in literature is that he was consciously while she was unconsciously absurd.
It is natural, in the matter of Victorian moral change, to take Swinburne as the next name here. He is the only poet who was also, in the European sense, on the spot; even if, in the sense of the Gilbertian song, the spot was barred. He also knew that something rather crucial was happening to Christendom; he thought it was getting unchristened. It is even a little amusing, indeed, that these two Pro-Italian poets almost conducted a political correspondence in rhyme. Mrs. Browning sternly reproached those who had ever doubted the good faith of the King of Sardinia, whom she acclaimed as being truly a king. Swinburne, lyrically alluding to her as "Sea-eagle of English feather," broadly hinted that the chief blunder of that wild fowl had been her support of an autocratic adventurer: "calling a crowned man royal, that was no more than a king." But it is not fair, even in this important connection, to judge Swinburne by Songs Before Sunrise. They were songs before a sunrise that has never turned up. Their dogmatic assertions have for a long time past stared starkly at us as nonsense. As, for instance, the phrase "Glory to Man in the Highest, for man is the master of things"; after which there is evidently nothing to be said, except that it is not true. But even where Swinburne had his greater grip, as in that grave and partly just poem Before a Crucifix, Swinburne, the most Latin, the most learned, the most largely travelled of the Victorians, still knows far less of the facts than even Mrs. Browning. The whole of the poem, Before a Crucifix, breaks down by one mere mistake. It imagines that the French or Italian peasants who fell on their knees before the Crucifix did so because they were slaves. They fell on their knees because they were free men, probably owning their own farms. Swinburne could have found round about Putney plenty of slaves who had no crucifixes: but only crucifixions.
When we come to ethics and philosophy, doubtless we find Swinburne in full revolt, not only against the temperate idealism of Tennyson, but against the genuine piety and moral enthusiasm of people like Mrs. Browning. But here again Swinburne is very English, nay, he is very Victorian, for his revolt is illogical. For the purposes of intelligent insurrection against priests and kings, Swinburne ought to have described the natural life of man, free and beautiful, and proved from this both the noxiousness and the needlessness of such chains. Unfortunately Swinburne rebelled against Nature first and then tried to rebel against religion for doing exactly the same thing that he had done. His songs of joy are not really immoral; but his songs of sorrow are. But when he merely hurls at the priest the assertion that flesh is grass and life is sorrow, he really lays himself open to the restrained answer, "So I have ventured, on various occasions, to remark." When he went forth, as it were, as the champion of pagan change and pleasure, he heard uplifted the grand choruses of his own Atalanta, in his rear, refusing hope.
The splendid diction that blazes through the whole of that drama, that still dances exquisitely in the more lyrical Poems and Ballads, makes some marvellous appear ances in Songs Before Sunrise, and then mainly falters and fades away, is, of course, the chief thing about Swinburne. The style is the man; and some will add that it does not, thus unsupported, amount to much of a man. But the style itself suffers some injustice from those who would speak thus. The views expressed are often quite foolish and often quite insincere; but the style itself is a manlier and more natural thing than is commonly made out. It is not in the least langu
orous or luxurious or merely musical and sensuous, as one would gather from both the eulogies and the satires, from the conscious and the unconscious imitations. On the contrary, it is a sort of fighting and profane parody of the Old Testament; and its lines are made of short English words like the short Roman swords. The first line of one of his finest poems, for instance, runs, "I have lived long enough to have seen one thing, that love hath an end." In that sentence only one small "e" gets outside the monosyllable. Through all his interminable tragedies, he was fondest of lines like—
The Victorian Age in Literature Page 9
