is still the same, lulling the senses into a deep oblivion of the jarring noises of the world, from which we have no wish to be ever recalled.



In looking back to the great works of genius in former times, we are sometimes disposed to wonder at the little progress which has since been made in poetry, and in the arts of imitation in general. But this is perhaps a foolish wonder. Nothing can be more contrary to the fact, than the supposition that in what we understand by the fine arts, as painting, and poetry, relative perfection is only the result of repeated efforts in successive periods, and that what has been once well done, constantly leads to something better. What is mechanical, reducible to rule, or capable of demonstration, is progressive, and admits of gradual improvement : what is not mechanical, or definite, but depends on feeling, taste, and genius, very soon becomes stationary, or retrograde, and loses more than it gains by transfusion. The contrary opinion is a vulgar error, which has grown up, like many others, from transferring an analogy of one kind to something quite distinct, without taking into the account the difference in the nature of the things, or attending to the difference of the results. For most persons, finding what wonderful advances have been made in biblical criticism, in chemistry, in mechanics, in geometry, astronomy, &c., i.e. in things depending on mere inquiry and experiment, or on absolute demonstration, have been led hastily to conclude, that there was a general tendency in the efforts of the human intellect to improve by repetition, and, in all other arts and institutions, to grow perfect and mature by time. We look back upon the theological

creed of our ancestors, and their discoveries in natural philosophy, with a smile of pity : science, and the arts connected with it, have all had their infancy, their youth, and manhood, and seem to contain in them no principle of limitation or decay: and, inquiring no farther about the matter, we infer, in the intoxication of our pride, and the height of our self-congratulation, that the same progress has been made, and will continue to be made, in all other things which are the work of man. The fact, however, stares us so plainly in the face, that one would think the smallest reflection must suggest the truth, and overturn our sanguine theories. The greatest poets, the ablest orators, the best painters, and the finest sculptors that the world ever saw, appeared soon after the birth of these arts, and lived in a state of society which was, in other respects, comparatively barbarous.

Those arts, which depend on individual genius and incommunicable power, have always leaped at once from infancy to manhood, from the first rude dawn of invention to their meridian height and dazzling lustre, and have in general declined ever after. This is the peculiar distinction and privilege of each, of science and of art of the one, never to attain its utmost limit of perfection; and of the other, to arrive at it almost at once. Homer, Chaucer, Spenser, Shakspeare, Dante, and Ariosto, (Milton alone was of a later age, and not the worse for it)—Raphael, Titian, Michael Angelo, Correggio, Cervantes, and Boccaccio, the Greek sculptors and tragedians,

-all lived near the beginning of their arts- perfected, and all but created them. These giant-sons of genius stand indeed upon the earth, but they tower above their fellows; and the long line of their successors, in different ages, does not interpose any object to obstruct their view, or lessen their brightness. În strength and stature they are unrivalled ; in grace and beauty they have not been surpassed. In after-ages, and more refined periods, (as they are called) great men have arisen, one by one, as it were by throes and at intervals ; though in general the best of these cultivated and artificial minds were of

an inferior order; as Tasso and Pope, among poets ; Guido and Vandyke, among painters. But in the earlier stages of the arts, as soon as the first mechanical difficulties had been got over, and the language was sufficiently acquired, they rose by clusters, and in constellations, never so to rise again!

The arts of painting and poetry are conversant with the world of thought within us, and with the world of sense around us with what we know, and see, and feel intimately. They flow from the sacred shrine of our own breasts, and are kindled at the living lamp of nature. But the pulse of the passions assuredly beat as high, the depths and soundings of the human heart were as well understood three thousand, or three hundred years ago, as they are at present: the face of nature, and “the human face divine" shone as bright then as they have ever done. But it is their light, reflected by true genius on art, that marks out its path before it, and sheds a glory round the Muses' feet, like that which

« Circled Una's angel face,

And made a sunshine in the shady place." The four greatest names in English poetry, are almost the four first we come to—Chaucer, Spenser, Shakspeare, and Milton. There are no others that can really be put in competition with these. The two last have had justice done them by the voice of common fame. Their names are blazoned in the very firmament of reputation ; while the two first, (though “ the fault has been more in their stars than in themselves that they are underlings ") either never emerged far above the horizon, or were too soon involved in the obscurity of time. The three first of these are excluded from Dr. Johnson's Lives of the Poets (Shakspeare indeed is so from the dramatic form of his compositions): and the fourth, Milton, is admitted with a reluctant and churlish welcome.

In comparing these four writers together, it might be said that Chaucer excels as the poet of manners, or of real life; Spenser, as the poet of romance ; Shakspeare as the poet of nature (in the largest use of the term); and

Milton, as the poet of morality. Chaucer most frequently describes things as they are ; Spenser, as we wish them to be ; Shakspeare, as they would be ; and Milton as they ought to be. As poets, and as great poets, imagination, that is, the power of feigning things according to nature, was common to them all : but the principle or moving power, to which this faculty was most subservient in Chaucer, was habit, or inveterate prejudice ; in Spenser, novelty, and the love of the marvellous ; in Shakspeare, it was the force of passion, combined with every variety of possible circumstances; and in Milton, only with the highest. The characteristic of Chaucer is intensity; of Spenser, remoteness ; of Milton, elevation; of Shakspeare, every thing. It has been said by some critic, that Shakspeare was distinguished from the other dramatic writers of his day only by his wit ; that they had all his other qualities but that ; that one writer had as much sense, another as much fancy, another as much knowledge of character, another the same depth of passion, and another as great a power of language. This statement is not true ; nor is the inference from it well-founded, even if it were. This person does not seem to have been aware that, upon his own shewing, the great distinction of Shakspeare's genius was its virtually including the genius of all the great men of his age, and not his differing from them in one accidental particular. But to have done with such minute and literal trifling.

The striking peculiarity of Shakspeare's mind was its generic quality, its power of communication with all other minds—so that it contained a universe of thought and feeling within itself, and had no one peculiar bias, or exclusive excellence more than another. He was just like any other man, but that he was like all other men. He was the least of an egotist that it was possible to be. He was nothing in himself; but he was all that others were, or that they could become. He not only had in himself the germs of every faculty and feeling, but he could follow them by anticipation, intuitively, into all their conceivable ramifications, through every change of fortune or conflict

of passion, or turn of thought. He had “a mind reflecting ages past,” and present :all the people that ever lived are there. There was no respect of persons with him. His genius shone equally on the evil and on the good, on the wise and the foolish, the monarch and the beggar : “All corners of the earth, kings, queens, and states, maids, matrons, nay, the secrets of the grave,” are hardly hid from his searching glance. He was like the genius of humanity, changing places with all of us at pleasure, and playing with our purposes as with his own. He turned the globe round for his amusement, and surveyed the generations of men, and the individuals as they passed, with their different concerns, passions, follies, vices, virtues, actions, and motives—as well those that they knew, as those which they did not know, or acknowledge to themselves. The dreams of childhood, the ravings of despair, were the toys of his fancy. Airy beings waited at his call, and came at his bidding. Harmless fairies “nodded to him, and did him curtesies :” and the night-hag bestrode the blast at the command of “his so potent art.” The world of spirits lay open to him, like the world of real men and women : and there is the same truth in his delineations of the one as of the other; for if the preternatural characters he describes could be supposed to exist, they would speak, and feel, and act, as he makes them. He had only to think of any thing in order to become that thing, with all the circumstances belonging to it. When he conceived of a character, whether real or imaginary, he not only entered into all its thoughts and feelings, but seemed instantly, and as if by touching a secret spring, to be surrounded with all the same objects, “subject to the same skyey influences,” the same local, outward, and unforeseen accidents which would occur in reality. Thus the character of Caliban not only stands before us with a language and manners of its own, but the scenery and situation of the enchanted island he inhabits, the traditions of the place, its strange noises, its hidden recesses, “his frequent haunts and

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