Robert Browning - Delphi Poets Series

by Robert Browning

  ‘Anyhow, I have the sincerest hope that Wolseley may get done as soon, and kill as few people, as possible, — keeping himself safe and sound — brave dear fellow — for the benefit of us all.’

  He also speaks with great sympathy of the death of Mr. Charles Sartoris, which had just taken place at St.-Moritz.

  In 1886, Miss Browning was not allowed to leave England; and she and Mr. Browning established themselves for the autumn at the Hand Hotel at Llangollen, where their old friends, Sir Theodore and Lady Martin, would be within easy reach. Mr. Browning missed the exhilarating effects of the Alpine air; but he enjoyed the peaceful beauty of the Welsh valley, and the quiet and comfort of the old-fashioned English inn. A new source of interest also presented itself to him in some aspects of the life of the English country gentleman. He was struck by the improvements effected by its actual owner* on a neighbouring estate, and by the provisions contained in them for the comfort of both the men and the animals under his care; and he afterwards made, in reference to them, what was for a professing Liberal, a very striking remark: ‘Talk of abolishing that class of men! They are the salt of the earth!’ Every Sunday afternoon he and his sister drank tea — weather permitting — on the lawn with their friends at Brintysilio; and he alludes gracefully to these meetings in a letter written in the early summer of 1888, when Lady Martin had urged him to return to Wales.

  * I believe a Captain Best.

  The poet left another and more pathetic remembrance of himself in the neighbourhood of Llangollen: his weekly presence at the afternoon Sunday service in the parish church of Llantysilio. Churchgoing was, as I have said, no part of his regular life. It was no part of his life in London. But I do not think he ever failed in it at the Universities or in the country. The assembling for prayer meant for him something deeper in both the religious and the human sense, where ancient learning and piety breathed through the consecrated edifice, or where only the figurative ‘two or three’ were ‘gathered together’ within it. A memorial tablet now marks the spot at which on this occasion the sweet grave face and the venerable head were so often seen. It has been placed by the direction of Lady Martin on the adjoining wall.

  It was in the September of this year that Mr. Browning heard of the death of M. Joseph Milsand. This name represented for him one of the few close friendships which were to remain until the end, unclouded in fact and in remembrance; and although some weight may be given to those circumstances of their lives which precluded all possibility of friction and risk of disenchantment, I believe their rooted sympathy, and Mr. Browning’s unfailing powers of appreciation would, in all possible cases, have maintained the bond intact. The event was at the last sudden, but happily not quite unexpected.

  Many other friends had passed by this time out of the poet’s life — those of a younger, as well as his own and an older generation. Miss Haworth died in 1883. Charles Dickens, with whom he had remained on the most cordial terms, had walked between him and his son at Thackeray’s funeral, to receive from him, only seven years later, the same pious office. Lady Augusta Stanley, the daughter of his old friend, Lady Elgin, was dead, and her husband, the Dean of Westminster. So also were ‘Barry Cornwall’ and John Forster, Alfred Domett, and Thomas Carlyle, Mr. Cholmondeley and Lord Houghton; others still, both men and women, whose love for him might entitle them to a place in his Biography, but whom I could at most only mention by name.

  For none of these can his feeling have been more constant or more disinterested than that which bound him to Carlyle. He visited him at Chelsea in the last weary days of his long life, as often as their distance from each other and his own engagements allowed. Even the man’s posthumous self-disclosures scarcely availed to destroy the affectionate reverence which he had always felt for him. He never ceased to defend him against the charge of unkindness to his wife, or to believe that in the matter of their domestic unhappiness she was the more responsible of the two.* Yet Carlyle had never rendered him that service, easy as it appears, which one man of letters most justly values from another: that of proclaiming the admiration which he privately expresses for his works. The fact was incomprehensible to Mr. Browning — it was so foreign to his own nature; and he commented on it with a touch, though merely a touch, of bitterness, when repeating to a friend some almost extravagant eulogium which in earlier days he had received from him tete-a-tete. ‘If only,’ he said, ‘those words had been ever repeated in public, what good they might have done me!’

  * He always thought her a hard and unlovable woman, and I

  believe little liking was lost between them. He told a

  comical story of how he had once, unintentionally but rather

  stupidly, annoyed her. She had asked him, as he was standing

  by her tea-table, to put the kettle back on the fire. He

  took it out of her hands, but, preoccupied by the

  conversation he was carrying on, deposited it on the

  hearthrug. It was some time before he could be made to see

  that this was wrong; and he believed Mrs. Carlyle never

  ceased to think that he had a mischievous motive for doing

  it.

  In the spring of 1886, he accepted the post of Foreign Correspondent to the Royal Academy, rendered vacant by the death of Lord Houghton. He had long been on very friendly terms with the leading Academicians, and a constant guest at the Banquet; and his fitness for the office admitted of no doubt. But his nomination by the President, and the manner in which it was ratified by the Council and general body, gave him sincere pleasure.

  Early in 1887, the ‘Parleyings’ appeared. Their author is still the same Robert Browning, though here and there visibly touched by the hand of time. Passages of sweet or majestic music, or of exquisite fancy, alternate with its long stretches of argumentative thought; and the light of imagination still plays, however fitfully, over statements of opinion to which constant repetition has given a suggestion of commonplace. But the revision of the work caused him unusual trouble. The subjects he had chosen strained his powers of exposition; and I think he often tried to remedy by mere verbal correction, what was a defect in the logical arrangement of his ideas. They would slide into each other where a visible dividing line was required. The last stage of his life was now at hand; and the vivid return of fancy to his boyhood’s literary loves was in pathetic, perhaps not quite accidental, coincidence with the fact. It will be well to pause at this beginning of his decline, and recall so far as possible the image of the man who lived, and worked, and loved, and was loved among us, during that brief old age, and the lengthened period of level strength which had preceded it. The record already given of his life and work supplies the outline of the picture; but a few more personal details are required for its completion.

  Chapter 20

  Constancy to Habit — Optimism — Belief in Providence — Political Opinions — His Friendships — Reverence for Genius — Attitude towards his Public — Attitude towards his Work — Habits of Work — His Reading — Conversational Powers — Impulsiveness and Reserve — Nervous Peculiarities — His Benevolence — His Attitude towards Women.

  When Mr. Browning wrote to Miss Haworth, in the July of 1861, he had said: ‘I shall still grow, I hope; but my root is taken, and remains.’ He was then alluding to a special offshoot of feeling and association, on the permanence of which it is not now necessary to dwell; but it is certain that he continued growing up to a late age, and that the development was only limited by those general roots, those fixed conditions of his being, which had predetermined its form. This progressive intellectual vitality is amply represented in his works; it also reveals itself in his letters in so far as I have been allowed to publish them. I only refer to it to give emphasis to a contrasted or corresponding characteristic: his aversion to every thought of change. I have spoken of his constancy to all degrees of friendship and love. What he loved once he loved always, from the dearest man or woman to whom his allegiance had been given, to the humbles
t piece of furniture which had served him. It was equally true that what he had done once he was wont, for that very reason, to continue doing. The devotion to habits of feeling extended to habits of life; and although the lower constancy generally served the purposes of the higher, it also sometimes clashed with them. It conspired with his ready kindness of heart to make him subject to circumstances which at first appealed to him through that kindness, but lay really beyond its scope. This statement, it is true, can only fully apply to the latter part of his life. His powers of reaction must originally have been stronger, as well as freer from the paralysis of conflicting motive and interest. The marked shrinking from effort in any untried direction, which was often another name for his stability, could scarcely have coexisted with the fresher and more curious interest in men and things; we know indeed from recorded facts that it was a feeling of later growth; and it visibly increased with the periodical nervous exhaustion of his advancing years. I am convinced, nevertheless, that, when the restiveness of boyhood had passed away, Mr. Browning’s strength was always more passive than active; that he habitually made the best of external conditions rather than tried to change them. He was a ‘fighter’ only by the brain. And on this point, though on this only, his work is misleading.

  The acquiescent tendency arose in some degree from two equally prominent characteristics of Mr. Browning’s nature: his optimism, and his belief in direct Providence; and these again represented a condition of mind which was in certain respects a quality, but must in others be recognized as a defect. It disposed him too much to make a virtue of happiness. It tended also to the ignoring or denying of many incidental possibilities, and many standing problems of human suffering. The first part of this assertion is illustrated by ‘The Two Poets of Croisic’, in which Mr. Browning declares that, other conditions being equal, the greater poet will have been he who led the happier life, who most completely — and we must take this in the human as well as religious sense — triumphed over suffering. The second has its proof in the contempt for poetic melancholy which flashes from the supposed utterance of Shakespeare in ‘At the Mermaid’; its negative justification in the whole range of his work.

  Such facts may be hard to reconcile with others already known of Mr. Browning’s nature, or already stated concerning it; but it is in the depths of that nature that the solution of this, as of more than one other anomaly, must be sought. It is true that remembered pain dwelt longer with him than remembered pleasure. It is true that the last great sorrow of his life was long felt and cherished by him as a religion, and that it entered as such into the courage with which he first confronted it. It is no less true that he directly and increasingly cultivated happiness; and that because of certain sufferings which had been connected with them, he would often have refused to live his happiest days again.

  It seems still harder to associate defective human sympathy with his kind heart and large dramatic imagination, though that very imagination was an important factor in the case. It forbade the collective and mathematical estimate of human suffering, which is so much in favour with modern philanthropy, and so untrue a measure for the individual life; and he indirectly condemns it in ‘Ferishtah’s Fancies’ in the parable of ‘Bean Stripes’. But his dominant individuality also barred the recognition of any judgment or impression, any thought or feeling, which did not justify itself from his own point of view. The barrier would melt under the influence of a sympathetic mood, as it would stiffen in the atmosphere of disagreement. It would yield, as did in his case so many other things, to continued indirect pressure, whether from his love of justice, the strength of his attachments, or his power of imaginative absorption. But he was bound by the conditions of an essentially creative nature. The subjectiveness, if I may for once use that hackneyed word, had passed out of his work only to root itself more strongly in his life. He was self-centred, as the creative nature must inevitably be. He appeared, for this reason, more widely sympathetic in his works than in his life, though even in the former certain grounds of vicarious feeling remained untouched. The sympathy there displayed was creative and obeyed its own law. That which was demanded from him by reality was responsive, and implied submission to the law of other minds.

  Such intellectual egotism is unconnected with moral selfishness, though it often unconsciously does its work. Were it otherwise, I should have passed over in silence this aspect, comprehensive though it is, of Mr. Browning’s character. He was capable of the largest self-sacrifice and of the smallest self-denial; and would exercise either whenever love or duty clearly pointed the way. He would, he believed, cheerfully have done so at the command, however arbitrary, of a Higher Power; he often spoke of the absence of such injunction, whether to endurance or action, as the great theoretical difficulty of life for those who, like himself, rejected or questioned the dogmatic teachings of Christianity. This does not mean that he ignored the traditional moralities which have so largely taken their place. They coincided in great measure with his own instincts; and few occasions could have arisen in which they would not be to him a sufficient guide. I may add, though this is a digression, that he never admitted the right of genius to defy them; when such a right had once been claimed for it in his presence, he rejoined quickly, ‘That is an error! noblesse oblige.’ But he had difficulty in acknowledging any abstract law which did not derive from a Higher Power; and this fact may have been at once cause and consequence of the special conditions of his own mind. All human or conventional obligation appeals finally to the individual judgment; and in his case this could easily be obscured by the always militant imagination, in regard to any subject in which his feelings were even indirectly concerned. No one saw more justly than he, when the object of vision was general or remote. Whatever entered his personal atmosphere encountered a refracting medium in which objects were decomposed, and a succession of details, each held as it were close to the eye, blocked out the larger view.

  We have seen, on the other hand, that he accepted imperfect knowledge as part of the discipline of experience. It detracted in no sense from his conviction of direct relations with the Creator. This was indeed the central fact of his theology, as the absolute individual existence had been the central fact of his metaphysics; and when he described the fatal leap in ‘Red Cotton Nightcap Country’ as a frantic appeal to the Higher Powers for the ‘sign’ which the man’s religion did not afford, and his nature could not supply, a special dramatic sympathy was at work within him. The third part of the epilogue to ‘Dramatis Personae’ represented his own creed; though this was often accentuated in the sense of a more personal privilege, and a perhaps less poetic mystery, than the poem conveys. The Evangelical Christian and the subjective idealist philosopher were curiously blended in his composition.

  The transition seems violent from this old-world religion to any system of politics applicable to the present day. They were, nevertheless, closely allied in Mr. Browning’s mind. His politics were, so far as they went, the practical aspect of his religion. Their cardinal doctrine was the liberty of individual growth; removal of every barrier of prejudice or convention by which it might still be checked. He had been a Radical in youth, and probably in early manhood; he remained, in the truest sense of the word, a Liberal; and his position as such was defined in the sonnet prefixed in 1886 to Mr. Andrew Reid’s essay, ‘Why I am a Liberal’, and bearing the same name. Its profession of faith did not, however, necessarily bind him to any political party. It separated him from all the newest developments of so-called Liberalism. He respected the rights of property. He was a true patriot, hating to see his country plunged into aggressive wars, but tenacious of her position among the empires of the world. He was also a passionate Unionist; although the question of our political relations with Ireland weighed less with him, as it has done with so many others, than those considerations of law and order, of honesty and humanity, which have been trampled under foot in the name of Home Rule. It grieved and surprised him to find himself on this subject at issue
with so many valued friends; and no pain of Lost Leadership was ever more angry or more intense, than that which came to him through the defection of a great statesman whom he had honoured and loved, from what he believed to be the right cause.

  The character of Mr. Browning’s friendships reveals itself in great measure in even a simple outline of his life. His first friends of his own sex were almost exclusively men of letters, by taste if not by profession; the circumstances of his entrance into society made this a matter of course. In later years he associated on cordial terms with men of very various interests and professions; and only writers of conspicuous merit, whether in prose or poetry, attracted him as such. No intercourse was more congenial to him than that of the higher class of English clergymen. He sympathized in their beliefs even when he did not share them. Above all he loved their culture; and the love of culture in general, of its old classic forms in particular, was as strong in him as if it had been formed by all the natural and conventional associations of a university career. He had hearty friends and appreciators among the dignitaries of the Church — successive Archbishops and Bishops, Deans of Westminster and St. Paul’s. They all knew the value of the great freelance who fought like the gods of old with the regular army. No name, however, has been mentioned in the poet’s family more frequently or with more affection than that of the Rev. J. D. W. Williams, Vicar of Bottisham in Cambridgeshire. The mutual acquaintance, which was made through Mr. Browning’s brother-in-law, Mr. George Moulton-Barrett, was prepared by Mr. Williams’ great love for his poems, of which he translated many into Latin and Greek; but I am convinced that Mr. Browning’s delight in his friend’s classical attainments was quite as great as his gratification in the tribute he himself derived from them.