Selections from the Prose Works of Matthew Arnold Part 5

Bounded as is my s.p.a.ce, I must yet find room for an example of Chaucer's virtue, as I have given examples to show the virtue of the great cla.s.sics. I feel disposed to say that a single line is enough to show the charm of Chaucer's verse; that merely one line like this--

"O martyr souded[95] in virginitee!"

has a virtue of manner and movement such as we shall not find in all the verse of romance-poetry;--but this is saying nothing. The virtue is such as we shall not find, perhaps, in all English poetry, outside the poets whom I have named as the special inheritors of Chaucer's tradition. A single line, however, is too little if we have not the strain of Chaucer's verse well in our memory; let us take a stanza. It is from _The Prioress's Tale_, the story of the Christian child murdered in a Jewry--

"My throte is cut unto my nekke-bone Saide this child, and as by way of kinde I should have deyd, yea, longe time agone; But Jesu Christ, as ye in bookes finde, Will that his glory last and be in minde, And for the wors.h.i.+p of his mother dere Yet may I sing _O Alma_ loud and clere."

Wordsworth has modernized this Tale, and to feel how delicate and evanescent is the charm of verse, we have only to read Wordsworth's first three lines of this stanza after Chaucer's--

"My throat is cut unto the bone, I trow, Said this young child, and by the law of kind I should have died, yea, many hours ago."

The charm is departed. It is often said that the power of liquidness and fluidity in Chaucer's verse was dependent upon a free, a licentious dealing with language, such as is now impossible; upon a liberty, such as Burns too enjoyed, of making words like _neck_, _bird_, into a dissyllable by adding to them, and words like _cause_, _rhyme_, into a dissyllable by sounding the _e_ mute. It is true that Chaucer's fluidity is conjoined with this liberty, and is admirably served by it; but we ought not to say that it was dependent upon it. It was dependent upon his talent. Other poets with a like liberty do not attain to the fluidity of Chaucer; Burns himself does not attain to it. Poets, again, who have a talent akin to Chaucer's, such as Shakespeare or Keats, have known how to attain to his fluidity without the like liberty.

And yet Chaucer is not one of the great cla.s.sics. His poetry transcends and effaces, easily and without effort, all the romance-poetry of Catholic Christendom; it transcends and effaces all the English poetry contemporary with it, it transcends and effaces all the English poetry subsequent to it down to the age of Elizabeth. Of such avail is poetic truth of substance, in its natural and necessary union with poetic truth of style. And yet, I say, Chaucer is not one of the great cla.s.sics. He has not their accent. What is wanting to him is suggested by the mere mention of the name of the first great cla.s.sic of Christendom, the immortal poet who died eighty years before Chaucer,--Dante. The accent of such verse as

"In la sua volontade e nostra pace ..."

is altogether beyond Chaucer's reach; we praise him, but we feel that this accent is out of the question for him. It may be said that it was necessarily out of the reach of any poet in the England of that stage of growth. Possibly; but we are to adopt a real, not a historic, estimate of poetry. However we may account for its absence, something is wanting, then, to the poetry of Chaucer, which poetry must have before it can be placed in the glorious cla.s.s of the best. And there is no doubt what that something is. It is the[Greek: spoudaiotaes] the high and excellent seriousness, which Aristotle a.s.signs as one of the grand virtues of poetry. The substance of Chaucer's poetry, his view of things and his criticism of life, has largeness, freedom, shrewdness, benignity; but it has not this high seriousness. Homer's criticism of life has it, Dante's has it, Shakespeare's has it. It is this chiefly which gives to our spirits what they can rest upon; and with the increasing demands of our modern ages upon poetry, this virtue of giving us what we can rest upon will be more and more highly esteemed. A voice from the slums of Paris, fifty or sixty years after Chaucer, the voice of poor Villon[96] out of his life of riot and crime, has at its happy moments (as, for instance, in the last stanza of _La Belle Heaulmiere_ [97]) more of this important poetic virtue of seriousness than all the productions of Chaucer. But its apparition in Villon, and in men like Villon, is fitful; the greatness of the great poets, the power of their criticism of life, is that their virtue is sustained.

To our praise, therefore, of Chaucer as a poet there must be this limitation: he lacks the high seriousness of the great cla.s.sics, and therewith an important part of their virtue. Still, the main fact for us to bear in mind about Chaucer is his sterling value according to that real estimate which we firmly adopt for all poets. He has poetic truth of substance, though he has not high poetic seriousness, and corresponding to his truth of substance he has an exquisite virtue of style and manner. With him is born our real poetry.

For my present purpose I need not dwell on our Elizabethan poetry, or on the continuation and close of this poetry in Milton. We all of us profess to be agreed in the estimate of this poetry; we all of us recognize it as great poetry, our greatest, and Shakespeare and Milton as our poetical cla.s.sics. The real estimate, here, has universal currency. With the next age of our poetry divergency and difficulty begin. An historic estimate of that poetry has established itself; and the question is, whether it will be found to coincide with the real estimate.

The age of Dryden, together with our whole eighteenth century which followed it, sincerely believed itself to have produced poetical cla.s.sics of its own, and even to have made advance, in poetry, beyond all its predecessors. Dryden regards as not seriously disputable the opinion "that the sweetness of English verse was never understood or practised by our fathers."[98] Cowley could see nothing at all in Chaucer's poetry.[99] Dryden heartily admired it, and, as we have seen, praised its matter admirably; but of its exquisite manner and movement all he can find to say is that "there is the rude sweetness of a Scotch tune in it, which is natural and pleasing, though not perfect."[100]

Addison, wis.h.i.+ng to praise Chaucer's numbers, compares them with Dryden's own. And all through the eighteenth century, and down even into our own times, the stereotyped phrase of approbation for good verse found in our early poetry has been, that it even approached the verse of Dryden, Addison, Pope, and Johnson.

Are Dryden and Pope poetical cla.s.sics? Is the historic estimate, which represents them as such, and which has been so long established that it cannot easily give way, the real estimate? Wordsworth and Coleridge, as is well known, denied it;[101] but the authority of Wordsworth and Coleridge does not weigh much with the young generation, and there are many signs to show that the eighteenth century and its judgments are coming into favor again. Are the favorite poets of the eighteenth century cla.s.sics?

It is impossible within my present limits to discuss the question fully.

And what man of letters would not shrink from seeming to dispose dictatorially of the claims of two men who are, at any rate, such masters in letters as Dryden and Pope; two men of such admirable talent, both of them, and one of them, Dryden, a man, on all sides, of such energetic and genial power? And yet, if we are to gain the full benefit from poetry, we must have the real estimate of it. I cast about for some mode of arriving, in the present case, at such an estimate without offence. And perhaps the best way is to begin, as it is easy to begin, with cordial praise.

When we find Chapman, the Elizabethan translator of Homer, expressing himself in his preface thus: "Though truth in her very nakedness sits in so deep a pit, that from Gades to Aurora and Ganges few eyes can sound her, I hope yet those few here will so discover and confirm that, the date being out of her darkness in this morning of our poet, he shall now gird his temples with the sun,"--we p.r.o.nounce that such a prose is intolerable. When we find Milton writing: "And long it was not after, when I was confirmed in this opinion, that he, who would not be frustrate of his hope to write well hereafter in laudable things, ought himself to be a true poem,"[102]--we p.r.o.nounce that such a prose has its own grandeur, but that it is obsolete and inconvenient. But when we find Dryden telling us: "What Virgil wrote in the vigor of his age, in plenty and at ease, I have undertaken to translate in my declining years; struggling with wants, oppressed with sickness, curbed in my genius, liable to be misconstrued in all I write,"[103]--then we exclaim that here at last we have the true English prose, a prose such as we would all gladly use if we only knew how. Yet Dryden was Milton's contemporary.

But after the Restoration the time had come when our nation felt the imperious need of a fit prose. So, too, the time had likewise come when our nation felt the imperious need of freeing itself from the absorbing preoccupation which religion in the Puritan age had exercised. It was impossible that this freedom should be brought about without some negative excess, without some neglect and impairment of the religious life of the soul; and the spiritual history of the eighteenth century shows us that the freedom was not achieved without them. Still, the freedom was achieved; the preoccupation, an undoubtedly baneful and r.e.t.a.r.ding one if it had continued, was got rid of. And as with religion amongst us at that period, so it was also with letters. A fit prose was a necessity; but it was impossible that a fit prose should establish itself amongst us without some touch of frost to the imaginative life of the soul. The needful qualities for a fit prose are regularity, uniformity, precision, balance. The men of letters, whose destiny it may be to bring their nation to the attainment of a fit prose, must of necessity, whether they work in prose or in verse, give a predominating, an almost exclusive attention to the qualities of regularity, uniformity, precision, balance. But an almost exclusive attention to these qualities involves some repression and silencing of poetry.

We are to regard Dryden as the puissant and glorious founder, Pope as the splendid high priest, of our age of prose and reason, of our excellent and indispensable eighteenth century. For the purposes of their mission and destiny their poetry, like their prose, is admirable.

Do you ask me whether Dryden's verse, take it almost where you will, is not good?

"A milk-white Hind, immortal and unchanged, Fed on the lawns and in the forest ranged."[104]

I answer: Admirable for the purposes of the inaugurator of an age of prose and reason. Do you ask me whether Pope's verse, take it almost where you will, is not good?

"To Hounslow Heath I point, and Banstead Down; Thence comes your mutton, and these chicks my own."[105]

I answer: Admirable for the purposes of the high priest of an age of prose and reason. But do you ask me whether such verse proceeds from men with an adequate poetic criticism of life, from men whose criticism of life has a high seriousness, or even, without that high seriousness, has poetic largeness, freedom, insight, benignity? Do you ask me whether the application of ideas to life in the verse of these men, often a powerful application, no doubt, is a powerful _poetic_ application? Do you ask me whether the poetry of these men has either the matter or the inseparable manner of such an adequate poetic criticism; whether it has the accent of

"Absent thee from felicity awhile ... "

or of

"And what is else not to be overcome ... "

or of

"O martyr sonded in virginitee!"

I answer: It has not and cannot have them; it is the poetry of the builders of an age of prose and reason.

Though they may write in verse, though they may in a certain sense be masters of the art of versification, Dryden and Pope are not cla.s.sics of our poetry, they are cla.s.sics of our prose.

Gray is our poetical cla.s.sic of that literature and age; the position of Gray is singular, and demands a word of notice here. He has not the volume or the power of poets who, coming in times more favorable, have attained to an independent criticism of life. But he lived with the great poets, he lived, above all, with the Greeks, through perpetually studying and enjoying them; and he caught their poetic point of view for regarding life, caught their poetic manner. The point of view and the manner are not self-sprung in him, he caught them of others; and he had not the free and abundant use of them. But whereas Addison and Pope never had the use of them, Gray had the use of them at times. He is the scantiest and frailest of cla.s.sics in our poetry, but he is a cla.s.sic.

And now, after Gray, we are met, as we draw towards the end of the eighteenth century, we are met by the great name of Burns. We enter now on times where the personal estimate of poets begins to be rife, and where the real estimate of them is not reached without difficulty. But in spite of the disturbing pressures of personal partiality, of national partiality, let us try to reach a real estimate of the poetry of Burns.

By his English poetry Burns in general belongs to the eighteenth century, and has little importance for us.

"Mark ruffian Violence, distain'd with crimes, Rousing elate in these degenerate times; View unsuspecting Innocence a prey, As guileful Fraud points out the erring way; While subtle Litigation's pliant tongue The life-blood equal sucks of Right and Wrong!"[106]

Evidently this is not the real Burns, or his name and fame would have disappeared long ago. Nor is Clarinda's[107] love-poet, Sylvander, the real Burns either. But he tells us himself: "These English songs gravel me to death. I have not the command of the language that I have of my native tongue. In fact, I think that my ideas are more barren in English than in Scotch. I have been at _Duncan Gray_ to dress it in English, but all I can do is desperately stupid."[108] We English turn naturally, in Burns, to the poems in our own language, because we can read them easily; but in those poems we have not the real Burns.

The real Burns is of course in his Scotch poems. Let us boldly say that of much of this poetry, a poetry dealing perpetually with Scotch drink, Scotch religion, and Scotch manners, a Scotchman's estimate is apt to be personal. A Scotchman is used to this world of Scotch drink, Scotch religion, and Scotch manners; he has a tenderness for it; he meets its poet half way. In this tender mood he reads pieces like the _Holy Fair or Halloween_. But this world of Scotch drink, Scotch religion, and Scotch manners is against a poet, not for him, when it is not a partial countryman who reads him; for in itself it is not a beautiful world, and no one can deny that it is of advantage to a poet to deal with a beautiful world. Burns's world of Scotch drink, Scotch religion, and Scotch manners, is often a harsh, a sordid, a repulsive world; even the world of his _Cotter's Sat.u.r.day Night_ is not a beautiful world. No doubt a poet's criticism of life may have such truth and power that it triumphs over its world and delights us. Burns may triumph over his world, often he does triumph over his world, but let us observe how and where. Burns is the first case we have had where the bias of the personal estimate tends to mislead; let us look at him closely, he can bear it.

Many of his admirers will tell us that we have Burns, convivial, genuine, delightful, here--

"Leeze me on drink! it gies us mair Than either school or college; It kindles wit, it waukens lair, It pangs us fou o' knowledge.

Be't whisky gill or penny wheep Or ony stronger potion, It never fails, on drinking deep, To kittle up our notion By night or day."[109]

There is a great deal of that sort of thing in Burns, and it is unsatisfactory, not because it is baccha.n.a.lian poetry, but because it has not that accent of sincerity which baccha.n.a.lian poetry, to do it justice, very often has. There is something in it of bravado, something which makes us feel that we have not the man speaking to us with his real voice: something, therefore, poetically unsound.

With still more confidence will his admirers tell us that we have the genuine Burns, the great poet, when his strain a.s.serts the independence, equality, dignity, of men, as in the famous song _For a' that and a'

that_--

"A prince can mak' a belted knight, A marquis, duke, and a' that; But an honest man's a boon his might, Guid faith he manna fa' that!

For a' that, and a' that, Their dignities, and a' that, The pith o' sense, and pride o' worth, Are higher rank than a' that."

Here they find his grand, genuine touches; and still more, when this puissant genius, who so often set morality at defiance, falls moralizing--

"The sacred lowe o' weel placed love Luxuriantly indulge it; But never tempt th' illicit rove, Tho' naething should divulge it.

I waive the quantum o' the sin, The hazard o' concealing, But och! it hardens a' within, And petrifies the feeling."[110]

Or in a higher strain--

"Who made the heart, 'tis He alone Decidedly can try us; He knows each chord, its various tone; Each spring, its various bias.

Then at the balance let's be mute, We never can adjust it; What's _done_ we partly may compute, But know not what's resisted."[111]

Or in a better strain yet, a strain, his admirers will say, unsurpa.s.sable--

"To make a happy fire-side clime To weans and wife, That's the true pathos and sublime Of human life."[112]