Here and there, too, if we may trust certain stern reviewers, there are writers who have learnt the principle that
Index learning turns no student pale, Yet holds the eel of Science by the tail.
And the first four lines, at least, of the great prophecy at the conclusion of the third book is thought by the enemies of muscular Christianity to be possibly approaching its fulfilment:
Proceed, great days! till learning fly the sh.o.r.e, Till birch shall blush with n.o.ble blood no more, Till Thames see Eton"s sons for ever play, Till Westminster"s whole year be holiday, Till Isis" elders reel, their pupils sport, And Alma Mater lies dissolved in Port!
No! So far as we can see, it is still true that
Born a G.o.ddess, Dulness never dies.
Men, we know it on high authority, are still mostly fools. If Pope be in error, it is not so much that his adversary is beneath him, as that she is una.s.sailable by wit or poetry. Weapons of the most ethereal temper spend their keenness in vain against the "anarch old" whose power lies in utter insensibility. It is fighting with a mist, and firing cannon-b.a.l.l.s into a mudheap. As well rave against the force of gravitation, or complain that our gross bodies must be nourished by solid food. If, however, we should be rather grateful than otherwise to a man who is sanguine enough to believe that satire can be successful against stupidity, and that Grub Street, if it cannot be exterminated, can at least be lashed into humility, we might perhaps complain that Pope has taken rather too limited a view of the subject. Dulness has other avatars besides the literary. In the last and finest book, Pope attempts to complete his plan by exhibiting the influence of dulness upon theology and science. The huge torpedo benumbs every faculty of the human mind, and paralyses all the Muses, except "mad Mathesis,"
which, indeed, does not carry on so internecine a war with the general enemy. The design is commendable, and executed, so far as Pope was on a level with his task, with infinite spirit. But, however excellent the poetry, the logic is defective, and the description of the evil inadequate. Pope has but a vague conception of the mode in which dulness might become the leading force in politics, lower religion till it became a mere cloak for selfishness, and make learning nothing but laborious and pedantic trifling. Had his powers been equal to his goodwill, we might have had a satire far more elevated than anything which he has attempted; for a man must be indeed a dull student of history who does not recognise the vast influence of dulness-worship on the whole period which has intervened between Pope and ourselves. Nay, it may be feared that it will yet be some time before education bills and societies for university extension will have begun to dissipate the evil. A modern satirist, were satire still alive, would find an ample occupation for his talents in a worthy filling out of Pope"s incomplete sketch. But though I feel, I must endeavour to resist the temptation of indicating some of the probable objects of his antipathy.
Pope"s gallant a.s.sault on the common enemy indicates, meanwhile, his characteristic att.i.tude. Pope is the incarnation of the literary spirit.
He is the most complete representative in our language of the intellectual instincts which find their natural expression in pure literature, as distinguished from literature applied to immediate practical ends, or enlisted in the service of philosophy or science. The complete ant.i.thesis to that spirit is the evil principle which Pope attacks as dulness. This false G.o.ddess is the literary Ahriman; and Pope"s natural antipathies, exaggerated by his personal pa.s.sions and weaknesses to extravagant proportions, express themselves fully in his great mock-epic. His theory may be expressed in a parody of Nelson"s immortal advice to his midshipmen: "Be an honest man and hate dulness as you do the devil." Dulness generates the asphyxiating atmosphere in which no true literature can thrive. It oppresses the lungs and irritates the nerves of men whose keen brilliant intellects mark them as the natural servants of literature. Seen from this point of view, there is an honourable completeness in Pope"s career. Possibly a modern subject of literature may, without paradox, express a certain grat.i.tude to Pope for a virtue which he would certainly be glad to imitate. Pope was the first man who made an independence by literature. First and last, he seems to have received over 8,000_l._ for his translation of Homer, a sum then amply sufficient to enable him to live in comfort. No sum at all comparable to this was ever received by a poet or novelist until the era of Scott and Byron. Now, without challenging admiration for Pope on the simple ground that he made his fortune, it is difficult to exaggerate the importance of this feat at the time. A contemporary who, whatever his faults, was a still more brilliant example than Pope of the purely literary qualities, suggests a curious parallel. Voltaire, as he tells us, was so weary of the humiliations that dishonour letters, that to stay his disgust he resolved to make "what scoundrels call a great fortune." Some of Voltaire"s means of reaching this end appear to have been more questionable than Pope"s. But both of these men of genius early secured their independence by raising themselves permanently above the need of writing for money. It may be added in pa.s.sing that there is a curious similarity in intellect and character between Pope and Voltaire which would on occasion be worth fuller exposition. The use, too, which Pope made of his fortune was thoroughly honourable. We scarcely give due credit, as a rule, to the man who has the rare merit of distinctly recognising his true vocation in life, and adhering to it with unflinching pertinacity. Probably the fact that such virtue generally brings a sufficient personal reward in this world seems to dispense with the necessity of additional praise. But call it a virtuous or merely a useful quality, we must at least admit that it is the necessary groundwork of a thoroughly satisfactory career. Pope, who from his infancy had
Lisped in numbers, for the numbers came,
gained by his later numbers a secure position, and used his position to go on rhyming to the end of his life. He never failed to do his very best. He regarded the wealth which he had earned as a retaining fee, not as a discharge from his duties. Comparing him with his contemporaries, we see how vast was the advantage. Elevated above Grub Street, he had no temptation to manufacture rubbish or descend to actual meanness like De Foe. Independent of patronage, he was not forced to become a "tame cat"
in the hands of a d.u.c.h.ess, like his friend Gay. Standing apart from politics, he was free from those disappointed pangs which contributed to the embitterment of the later years of Swift, dying "like a poisoned rat in a hole;" he had not, like Bolingbroke, to affect a philosophical contempt for the game in which he could no longer take a part; nor was he even, like Addison and Steele, induced to "give up to party what was meant for mankind." He was not a better man than some of these, and certainly not better than Goldsmith and Johnson in the succeeding generation. Yet, when we think of the amount of good intellect that ran to waste in the purlieus of Grub Street, or in hunting for pensions in ministerial ante-chambers, we feel a certain grat.i.tude to the one literary magnate of the century, whose devotion, it is true, had a very tangible reward, but whose devotion was yet continuous, and free from any distractions but those of a const.i.tutional irritability. Nay, if we compare Pope to some of the later writers who have wrung still princelier rewards from fortune, the result is not unfavourable. If Scott had been as true to his calling, his life, so far superior to Pope"s in most other respects, would not have presented the melancholy contrast of genius running to waste in desperate attempts to win money at the cost of worthier fame.
Pope, as a Roman Catholic, and as the adherent of a defeated party, had put himself out of the race for pecuniary reward. His loyal adherence to his friends, though, like all his virtues, subject to some deduction, is really a touching feature in his character. His Catholicism was of the most nominal kind. He adhered in name to a depressed Church chiefly because he could not bear to give pain to the parents whom he loved with an exquisite tenderness. Granting that he would not have had much chance of winning tangible rewards by the baseness of a desertion, he at least recognised his true position; and instead of being soured by his exclusion from the general compet.i.tion, or wasting his life in frivolous regrets, he preserved a spirit of tolerance and independence, and had a full right to the boasts in which he certainly indulged a little too freely:--
Not Fortune"s worshipper, nor Fashion"s fool, Not Lucre"s madman, nor Ambition"s tool; Not proud, nor servile--be one poet"s praise That, if he pleased, he pleased by manly ways; That flattery, even to kings, he held a shame, And thought a lie in prose or verse the same.
Admitting that the last line suggests a slight qualm, the portrait suggested in the rest is about as faithful as one can expect a man to paint from himself.
And hence we come to the question, what was the morality which Pope dispensed from this exalted position? Admitting his independence, can we listen to him patiently when he proclaims himself to be
Of virtue only, and her friends, the friend;
or when he boasts in verses n.o.ble if quite sincere--
Yes, I am proud; I must be proud to see Men not afraid of G.o.d, afraid of me; Safe from the Bar, the Pulpit, and the Throne, Yet touched and shamed by ridicule alone.
Is this guardian of virtue quite immaculate, and the morality which he preaches quite of the most elevated kind? We must admit, of course, that he does not sound the depths, or soar to the heights, in which men of loftier genius are at home. He is not a mystic, but a man of the world.
He never, as we have already said, quits the sphere of ordinary and rather obvious maxims about the daily life of society, or quits it at his peril. His independence is not like Milton"s, that of an ancient prophet, consoling himself by celestial visions for a world given over to baseness and frivolity; nor like Sh.e.l.ley"s, that of a vehement revolutionist, who has declared open war against the existing order; it is the independence of a modern gentleman, with a competent fortune, enjoying a time of political and religious calm. And therefore his morality is in the main the expression of the conclusions reached by supreme good sense, or, as he puts it,
Good sense, which only is the gift of heaven, And though no science, fairly worth the seven.
Good sense is one of the excellent qualities to which we are scarcely inclined to do justice at the present day; it is the guide of a time of equilibrium, stirred by no vehement gales of pa.s.sion, and we lose sight of it just when it might give us some useful advice. A man in a pa.s.sion is never more irritated than when advised to be sensible; and at the present day we are permanently in a pa.s.sion, and therefore apt to a.s.sert that, not only for a moment, but as a general rule, men do well to be angry. Our art critics, for example, are never satisfied with their frame of mind till they have lashed themselves into a fit of rhetoric.
Nothing more is wanted to explain why we are apt to be dissatisfied with Pope, both as a critic and a moralist. In both capacities, however, Pope is really admirable. n.o.body, for example, has ridiculed more happily the absurdities of which we sometimes take him to be a representative. The recipe for making an epic poem is a perfect burlesque upon the pseudo-cla.s.sicism of his time. He sees the absurdity of the contemporary statues, whose grotesque medley of ancient and modern costume is recalled in the lines--
That livelong wig, which Gorgon"s self might own, Eternal buckle takes in Parian stone.
The painters and musicians come in for their share of ridicule, as in the description of Timon"s Chapel, where
Light quirks of music, broken and uneven, Make the soul dance upon a jig to heaven; On painted ceilings you devoutly stare, Where sprawl the saints of Verrio and Laguerre.
Pope, again, was one of the first, by practice and precept, to break through the old formal school of gardening, in which
No pleasing intricacies intervene, No artful wildness to perplex the scene; Grove nods at grove, each alley has a brother, And half the platform just reflects the other.
The suffering eye inverted Nature sees, Trees cut to statues, statues thick as trees, With here a fountain never to be played, And there a summer-house that knows no shade; Here Amphitrite sails through myrtle bowers, There gladiators fight or die in flowers; Unwatered see the drooping sea-horse mourn, And swallows roost in Nilus" dusty urn.
It would be impossible to hit off more happily the queer formality which annoys us, unless its quaintness makes us smile, in the days of good Queen Anne, when Cato still appeared with a
Long wig, flowered gown, and lacquered chair.
Pope"s literary criticism, too, though verging too often on the commonplace, is generally sound as far as it goes. If, as was inevitable, he was blind to the merits of earlier schools of poetry, he was yet amongst the first writers who helped to establish the rightful supremacy of Shakespeare.
But in what way does Pope apply his good sense to morality? His favourite doctrine about human nature is expressed in the theory of the "ruling pa.s.sion" which is to be found in all men, and which, once known, enables us to unravel the secret of every character. As he says in the "Essay on Man"--
On life"s vast ocean diversely we sail, Reason the card, but pa.s.sion is the gale.
Right reason, therefore, is the power which directs pa.s.sions to the worthiest end; and its highest lesson is to enforce
The truth (enough for man to know) Virtue alone is happiness below.
The truth, though admirable, may be suspected of commonplace; and Pope does not lay down any propositions unfamiliar to other moralists, nor, it is to be feared, enforce them by preaching of more than usual effectiveness. His denunciations of avarice, of corruption, and of sensuality were probably of little more practical use than his denunciation of dulness. The "men not afraid of G.o.d" were hardly likely to be deterred from selling their votes to Walpole by fear of Pope"s satire. He might
Goad the Prelate slumbering in his stall
sufficiently to produce the episcopal equivalent for bad language; but he would hardly interrupt the bishop"s slumbers for many moments; and, on the whole, he might congratulate himself, rather too cheaply, on being animated by
The strong antipathy of good to bad.
Without exaggerating its importance, however, we may seek to define the precise point on which Pope"s morality differed from that of many other writers who have expressed their general approval of the ten commandments. A healthy strain of moral feeling is useful, though we cannot point to the individuals whom it has restrained from picking pockets.
The defective side of the morality of good sense is, that it tends to degenerate into cynicism, either of the indolent variety which commended itself to Chesterfield, or of the more vehement sort, of which Swift"s writings are the most powerful embodiment. A shrewd man of the world, of placid temperament, accepts placidly the conclusion that as he can see through a good many people, virtue generally is a humbug. If he has grace enough left to be soured by such a conclusion, he raves at the universal corruption of mankind. Now Pope, notwithstanding his petty spite, and his sympathy with the bitterness of his friends, always shows a certain tenderness of nature which preserves him from sweeping cynicism. He really believes in nature, and values life for the power of what Johnson calls reciprocation of benevolence. The beauty of his affection for his father and mother, and for his old nurse, breaks pleasantly through the artificial language of his letters, like a sweet spring in barren ground. When he touches upon the subject in his poetry, one seems to see tears in his eyes, and to hear his voice tremble. There is no more beautiful pa.s.sage in his writings than the one in which he expresses the hope that he may be spared
To rock the cradle of reposing age, With lenient arts extend a mother"s breath, Make languor smile, and smooth the bed of death; Explore the thought, explain the asking eye, And keep awhile one parent from the sky.
Here at least he is sincere beyond suspicion; and we know from unimpeachable testimony that the sentiment so perfectly expressed was equally exemplified in his life. It sounds easy, but unfortunately the ease is not always proved in practice, for a man of genius to be throughout their lives an unmixed comfort to his parents. It is unpleasant to remember that a man so accessible to tender emotions should jar upon us by his language about women generally. Byron countersigns the opinion of Bolingbroke that he knew the s.e.x well; but testimony of that kind hardly prepossesses us in his favour. In fact, the school of Bolingbroke and Swift, to say nothing of Wycherley, was hardly calculated to generate a chivalrous tone of feeling. His experience of Lady Mary gave additional bitterness to his sentiments.
Pope, in short, did not love good women--
Matter too soft a lasting mark to bear, And best distinguished as black, brown, or fair,
as he impudently tells a lady--as a man of genius ought; and women have generally returned the dislike. Meanwhile the vein of benevolence shows itself unmistakably in Pope"s language about his friends. Thackeray seizes upon this point of his character in his lectures on the English Humourists, and his powerful, if rather too favourable, description brings out forcibly the essential tenderness of the man who, during the lucid intervals of his last illness, was "always saying something kindly of his present or absent friends." n.o.body, as has often been remarked, has paid so many exquisitely turned compliments. There is something which rises to the dog-like in his affectionate admiration for Swift and for Bolingbroke, his rather questionable "guide, philosopher, and friend." Whenever he speaks of a friend, he is sure to be felicitous.
There is Garth, for example--
The best good Christian he, Although he knows it not.
There are beautiful lines upon Arbuthnot, addressed as--
Friend to my life, which did not you prolong, The world had wanted many an idle song.
Or we may quote, though one verse has been spoilt by familiarity, the lines in which Bolingbroke is coupled with Peterborough:--