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vanish by degrees ; you will meet in your way some other favourite or learn to diffuse yourself in general conversation.”

"At least,” said the prince, “do not despair before all remedies have been tried : the inquiry after the unfortunate lady is still continued, and shall be carried on with greater diligence, on condition that you will promise to wait a year for the event, without any unalterable resolution.”

Nekayah thought this a reasonable demand, and made the promise to her brother, who had been advised by Imlac to require it. Imlac had, indeed, no great hope of regaining Pekuah, but he supposed, that if he could secure the interval of a year, the princess would be then in no danger of a cloister.

Nekayah, seeing that nothing was omitted for the recovery of her favourite, and having, by her promise, set her intention of retirement at a distance, began imperceptibly to return to common cares and common pleasures. She rejoiced without her own consent at the suspension of her sorrows, and sometimes caught herself with indignation in the act of turning away her mind from the remembrance of her whom yet she resolved never to forget.

She then appointed a certain hour of the day for meditation on the merits and fondness of Pekuah, and for some weeks retired constantly at the time fixed, and returned with her eyes swollen and her countenance clouded. By degrees she grew less scrupulous, and suffered any important and pressing avocation to delay the tribute of daily tears. She then yielded to less occasions ; sometimes forget what she was indeed afraid to remember, and at last wholly released herself from the duty of periodical affliction.

Her real love of Pekuah was yet not diminished. A thousand occurrences brought her back to memory, and a thousand wants, which nothing but the confidence of friendship can supply, made her frequently regretted. She, therefore, solicited Imlac never to desist from inquiry, and to leave no art of intelligence untried, that, at least, she might have the comfort of knowing that she did not suffer by negligence or sluggishness. “Yet, what,” said she, “is to be expected from our pursuit of happiness, when we find the state of life to be such, that happiness itself is the cause of misery? Why should we endeavour to attain that, of which possession cannot be secured ? I shall henceforward fear to yield my heart to excellence, however bright, or to fondness, however tender, lest I should lose again what I have lost in Pekuah.”

(From the Same.)

METAPHYSICAL POETS

Cowley, like other poets who have written with narrow views, and, instead of tracing intellectual pleasures in the minds of men, paid their court to temporary prejudices, has been at one time too much praised, and too much neglected at another.

Wit, like all other things subject by their nature to the choice of man, has its changes and fashions, and at different times takes different forms. About the beginning of the seventeenth century appeared a race of writers that may be termed the metaphysical poets ; of whom, in a criticism on the works of Cowley, it is not improper to give some account.

The metaphysical poets were men of learning, and to show their learning was their whole endeavour ; but, unluckily resolving to show it in rhyme, instead of writing poetry they only wrote verses, and very often such verses as stood the trial of the finger better than of the ear; for the modulation was so imperfect that they were only found to be verses by counting the syllables.

If the father of criticism has rightly denominated poetry Téxvn jeuntiký, an imitative art, these writers will, without great wrong, lose their right to the name of poets; for they cannot be said to have imitated anything : they neither copied nature nor life ; neither painted the forms of matter nor represented the operations of intellect.

Those, however, who deny them to be poets, allow them to be wits. Dryden confesses of himself and his contemporaries that they fall below Donne in wit ; but maintains that they surpass him in poetry.

If wit be well described by Pope, as being that which has been often thought, but was never before so well expressed,” they certainly never attained nor ever sought it ; for they endeavoured to be singular in their thoughts, and were careless of their diction. But Pope's account of wit is undoubtedly erroneous; he depresses it below its natural dignity, and reduces it from strength of thought to happiness of language.

If by a more noble and more adequate conception, that be considered as wit which is at once natural and new, that which, though not obvious, is, upon its first production, acknowledged to be just; if it be that which he that never found it, wonders how he missed; to wit of this kind the metaphysical poets have seldom

risen. Their thoughts are often new, but seldom natural; they are not obvious, but neither are they just; and the reader, far from wondering that he missed them, wonders more frequently by what perverseness of industry they were ever found.

But wit, abstracted from its effects upon the hearer, may be more rigorously and philosophically considered as a kind of discordia concors; a combination of dissimilar images or discovery of occult resemblances in things apparently unlike. Of wit, thus defined, they have more than enough. The most heterogeneous ideas are yoked by violence together; nature and art are ransacked for illustrations, comparisons, and allusions; their learning instructs and their subtlety surprises ; but the reader commonly thinks his improvement dearly bought, and, though he sometimes admires, is seldom pleased

From this account of their compositions it will be readily inferred that they were not successful in representing or moving the affections. As they were wholly employed on something unexpected and surprising, they had no regard to that uniformity of sentiment which enables us to conceive and to excite the pains and the pleasure of other minds: they never inquired what, on any occasion, they should have said or done, but wrote rather as beholders than partakers of human nature; as beings looking upon good and evil, impassive and at leisure ; as epicurean deities, making remarks on the actions of men and the vicissitudes of life, without interest and without emotion. Their courtship was void of fondness, and their lamentation of sorrow. Their wish was only to say what they hoped had been never said before.

Nor was the sublime more within their reach than the pathetic ; for they never attempted that comprehension and expanse of thought which at once fills the whole mind, and of which the first effect is sudden astonishment, and the second rational admiration. Sublimity is produced by aggregation, and littleness by dispersion. Great thoughts are always general, and consist in positions not limited by exceptions, and in descriptions not descending to minuteness. It is with great propriety that subtilty, which in its original import means exility of particles, is taken in its metaphorical meaning for nicety of distinction. Those writers who lay on the watch for novelty, could have little hope of greatness; for great things cannot have escaped former observation. Their attempts were always analytic; they broke every image into fragments, and could no more represent, by their slender conceits and laboured particularities, the prospects of nature, or the scenes of life, than he who dissects a sunbeam with a prism can exhibit the wide effulgence of a summer noon.

What they wanted, however, of the sublime, they endeavoured to supply by hyperbole ; their amplification had no limits; they left not only reason but fancy behind them, and produced combinations of confused magnificence that not only could not be credited, but could not be imagined.

Yet great labour, directed by great abilities, is never wholly lost; if they frequently threw away their wit upon false conceits, they likewise sometimes struck out unexpected truth; if their conceits were far fetched, they were often worth the carriage. To write on their plan it was at least necessary to read and think. No man could be born a metaphysical poet, nor assume the dignity of a writer, by descriptions copied from descriptions, by imitations borrowed from imitations, by traditional imagery and hereditary similes, by readiness of rhyme and volubility of syllables.

In perusing the works of this race of authors, the mind is exercised either by recollection or inquiry ; either something already learned is to be retrieved, or something new is to be examined. If their greatness seldom elevates, their acuteness often surprises ; if the imagination is not always gratified, at least the powers of reflection and comparison are employed, and in the mass of materials which ingenious absurdity has thrown together, genuine wit and useful knowledge may be sometimes found buried, perhaps in grossness of expression, but useful to those who know their value, and such as, when they are expanded to perspicuity, and polished to elegance, may give lustre to works which have more propriety though less copiousness of sentiment.

(From The Lives of the Poets.)

MILTON

DRYDEN remarks that Milton has some flats among his elevations. This is only to say that all the parts are not equal. In every work one part must be for the sake of others; a palace must have passages, a poem must have transitions. It is no more to be required that wit should always be blazing, than that the sun should always stand at noon. In a great work there is a

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vicissitude of luminous and opaque parts, as there is in the world a succession of day and night. Milton, when he has expatiated in the sky, may be allowed sometimes to revisit earth ; for what other author ever soared so high, or sustained his flight so long ?

Milton, being well versed in the Italian poets, appears to have borrowed often from them; and, as every man catches something from his companions, his desire of imitating Ariosto's levity has disgraced his work with the “ Paradise of Fools,” a fiction not in itself ill-imagined, but too ludicrous for its place.

This play on words, in which he delights too often ; his equivocations, which Bentley endeavours to defend by the example of the ancients; his unnecessary and ungraceful use of terms of art—it is not necessary to mention, because they are easily remarked and generally censured ; and at last bear so little proportion to the whole that they scarcely deserve the attention of a critic.

Such are the faults of that wonderful performance Paradise Lost, which he who can put in balance with its beauties must be considered not as nice but as dull, as less to be censured for want of candour, than pitied for want of sensibility.

(From the Same.)

RELIGIOUS POETRY

It has been the frequent lamentation of good men that verse has been too little applied to the purposes of worship, and many attempts have been made to animate devotion by pious poetry. That they have very seldom attained their end is sufficiently known, and it may not be improper to inquire why they have miscarried.

Let no pious ear be offended if I advance, in opposition to many authorities, that poetical devotion cannot often please. The doctrines of religion may indeed be defended in a didactic poem ; and he who has the happy power of arguing in verse will not lose it because his subject is sacred. A poet may describe the beauty and grandeur of nature, the flowers of the spring, and the harvests of autumn, the vicissitudes of the tide, and the revolutions of the sky, and praise the Maker for his works, in

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