To explain our meaning, it will be necessary, perhaps, to go back to Mr. Tennyson"s earlier writings, of which he is said to be somewhat ashamed now--a fastidiousness with which we will not quarrel; for it should be the rule of the poet, forgetting those things which are behind, to press on to those things which are before, and "to count not himself to have apprehended but--" no, we will not finish the quotation; let the readers of "In Memoriam" finish it for themselves, and see how, after all, the poet, if he would reach perfection, must be found by Him who found St. Paul of old. In the meantime, as a true poet must necessarily be in advance of his age, Mr. Tennyson"s earlier poems, rather than these latter ones, coincide with the tastes and speculations of the young men of this day. And in proportion, we believe, as they thoroughly appreciate the distinctive peculiarities of those poems, will they be able to follow the author of them on his upward path.
Some of our readers, we would fain hope, remember as an era in their lives the first day on which they read those earlier poems; how, fifteen years ago, Mariana in the Moated Grange, "The Dying Swan,"
"The Lady of Shalott," came to them as revelations. They seemed to themselves to have found at last a poet who promised not only to combine the cunning melody of Moore, the rich fulness of Keats, and the simplicity of Wordsworth, but one who was introducing a method of observing nature different from that of all the three and yet succeeding in everything which they had attempted, often in vain.
Both Keats and Moore had an eye for the beauty which lay in trivial and daily objects. But in both of them, there was a want of deep religious reverence, which kept Moore playing gracefully upon the surface of phenomena without ever daring to dive into their laws or inner meaning; and made poor Keats fancy that he was rather to render nature poetical by bespangling her with florid ornament, than simply to confess that she was already, by the grace of G.o.d, far beyond the need of his paint and gilding. Even Wordsworth himself had not full faith in the great dicta which he laid down in his famous Introductory Essay. Deep as was his conviction that nature bore upon her simplest forms the finger-mark of G.o.d, he did not always dare simply to describe her as she was, and leave her to reveal her own mystery. We do not say this in depreciation of one who stands now far above human praise or blame. The wonder is, not that Wordsworth rose no higher, but that, considering the level on which his taste was formed, he had power to rise to the height above his age which he did attain. He did a mighty work. He has left the marks of his teaching upon every poet who has written verses worth reading for the last twenty years. The idea by which he conquered was, as Coleridge well sets forth, the very one which, in its practical results on his own poetry, procured him loud and deserved ridicule. This, which will be the root idea of the whole poetry of this generation, was the dignity of nature in all her manifestations, and not merely in those which may happen to suit the fastidiousness or Manichaeism of any particular age. He may have been at times fanatical on his idea, and have misused it, till it became self-contradictory, because he could not see the correlative truths which should have limited it. But it is by fanatics, by men of one great thought, that great works are done; and it is good for the time that a man arose in it of fearless honesty enough to write Peter Bell and the Idiot Boy, to shake all the old methods of nature-painting to their roots, and set every man seriously to ask himself what he meant, or whether he meant anything real, reverent, or honest, when he talked about "poetic diction," or "the beauties of nature." And after all, like all fanatics, Wordsworth was better than his own creed. As Coleridge thoroughly shows in the second volume of the "Biographia Literaria," and as may be seen nowhere more strikingly than in his grand posthumous work, his n.o.blest poems and n.o.blest stanzas are those in which his true poetic genius, unconsciously to himself, sets at naught his own pseudo-naturalist dogmas.
Now Mr. Tennyson, while fully adopting Wordsworth"s principle from the very first, seemed by instinctive taste to have escaped the snares which had proved too subtle both for Keats and Wordsworth.
Doubtless there are slight niaiseries, after the manner of both those poets, in the first editions of his earlier poems. He seems, like most other great artists, to have first tried imitations of various styles which already existed, before he learnt the art of incorporating them into his own, and learning from all his predecessors, without losing his own individual peculiarities. But there are descriptive pa.s.sages in them also which neither Keats nor Wordsworth could have written, combining the honest sensuous observation which is common to them both, with a self-restrained simplicity which Keats did not live long enough to attain, and a stately and accurate melody, an earnest songfulness (to coin a word) which Wordsworth seldom attained, and from his inaccurate and uncertain ear, still seldomer preserved without the occurrence of a jar or a rattle, a false quant.i.ty, a false rapture, or a bathos. And above all, or rather beneath all--for we suspect that this has been throughout the very secret of Mr. Tennyson"s power--there was a hush and a reverent awe, a sense of the mystery, the infinitude, the awfulness, as well as of the mere beauty of wayside things, which invested these poems as wholes with a peculiar richness, depth, and majesty of tone, beside which both Keats"s and Wordsworth"s methods of handling pastoral subjects looked like the colouring of Julio Romano or Watteau by the side of Correggio or t.i.tian.
This deep simple faith in the divineness of Nature as she appears, which, in our eyes, is Mr. Tennyson"s differentia, is really the natural accompaniment of a quality at first sight its very opposite, and for which he is often blamed by a prosaic world; namely, his subjective and transcendental mysticism. It is the mystic, after all, who will describe Nature most simply, because he sees most in her; because he is most ready to believe that she will reveal to others the same message which she has revealed to him. Men like Behmen, Novalis, and Fourier, who can soar into the inner cloud-world of man"s spirit, even though they lose their way there, dazzled by excess of wonder--men who, like Wordsworth, can give utterance to such subtle anthropologic wisdom as the "Ode on the Intimations of Immortality," will for that very reason most humbly and patiently "consider the lilies of the field, how they grow." And even so it is just because Mr. Tennyson is, far more than Wordsworth, mystical, and what an ignorant and money-getting generation, idolatrous of mere sensuous activity, calls "dreamy," that he has become the greatest naturalistic poet which England has seen for several centuries. The same faculty which enabled him to draw such subtle subjective pictures of womanhood as Adeline, Isabel, and Eleanor, enabled him to see, and therefore simply to describe, in one of the most distinctive and successful of his earlier poems, how
The creeping mosses and clambering weeds, And the willow branches h.o.a.r and dank, And the wavy swell of the soughing reeds, And the wave-worn horns of the echoing bank, And the silvery marish flowers that throng The desolate creeks and pools among, Were flooded over with eddying song.
No doubt there are in the earlier poems exceptions to this style-- attempts to adorn nature, and dazzle with a barbaric splendour akin to that of Keats--as, for instance, in the "Recollections of the Arabian Nights." But how cold and gaudy, in spite of individual beauties, is that poem by the side of either of the Marianas, and especially of the one in which the scenery is drawn, simply and faithfully, from those counties which the world considers the quintessence of the prosaic--the English fens.
Upon the middle of the night Waking she heard the night-fowl crow; The c.o.c.k sang out an hour ere light: From the dark fen the oxen"s low Came to her: without hope of change, In sleep she seemed to walk forlorn, Till cold winds woke the gray-eyed morn About the lonely moated grange.
About a stone-cast from the wall A sluice with blackened waters slept, And o"er it many, round and small, The cl.u.s.ter"d marish-mosses crept.
Hard by a poplar shook alway, All silver-green with gnarled bark, For leagues no other tree did mark The level waste, the rounding gray,
Throughout all these exquisite lines occurs but one instance of what the vulgar call "poetic diction." All is simple description, in short and Saxon words, and yet who can deny the effect to be perfect- -superior to any similar pa.s.sage in Wordsworth? And why? Because the pa.s.sage quoted, and indeed the whole poem, is perfect in what artists call tone--tone in the metre and in the sound of the words, as well as in the images and the feelings expressed. The weariness, the dreariness, the dark mysterious waste, exist alike within and without, in the slow monotonous pace of the metre and the words, as well as in the boundless fen, and the heart of her who, "without hope of change, in sleep did seem to walk forlorn."
The same faith in Nature, the same instinctive correctness in melody, springing from that correct insight into Nature, ran through the poems inspired by medieval legends. The very spirit of the old ballad writers, with their combinations of mysticism and objectivity, their freedom from any self-conscious attempt at reflective epithets or figures, runs through them all. We are never jarred in them, as we are in all the attempts at ballad-writing and ballad-restoring before Mr. Tennyson"s time, by discordant touches of the reflective in thought, the picturesque in Nature, or the theatric in action. To ill.u.s.trate our meaning, readers may remember the ballad of "Fair Emmeline," in Bishop Percy"s "Reliques." The bishop confesses, if we mistake not, to have patched one end of the ballad. He need not have informed us of that fact, while such lines as these following meet our eyes:
The Baron turned aside, And wiped away the rising tears He proudly strove to hide.
No old ballad writer would have used such a complicated concetto.
Another, and even a worse instance is to be found in the difference between the old and new versions of the grand ballad of "Glasgerion."
In the original, we hear how the elfin harper could
Harp fish out of the water, And water out of a stone, And milk out of a maiden"s breast That bairn had never none.
For which some benighted "restorer" subst.i.tutes--
Oh, there was magic in his touch, And sorcery in his string!
No doubt there was. But while the new poetaster informs you of the abstract notion, the ancient poet gives you the concrete fact; as Mr.
Tennyson has done with wonderful art in his exquisite "St. Agnes,"
where the saint"s subjective mysticism appears only as embodied in objective pictures:
Break up the heavens, oh Lord! and far Through all yon starlight keen Draw me, thy bride, a glittering star, In raiment white and clean.
Sir Walter Scott"s ballads fail just on the same point. Even Campbell cannot avoid an occasional false note of sentiment. In Mr.
Tennyson alone, as we think, the spirit of the Middle Age is perfectly reflected; its delight, not in the "sublime and picturesque," but in the green leaves and spring flowers for their own sake--the spirit of Chaucer and of the "Robin Hood Garland"--the naturalism which revels as much in the hedgerow and garden as in Alps, and cataracts, and Italian skies, and the other strong stimulants to the faculty of admiration which the palled taste of an unhealthy age, from Keats and Byron down to Browning, has rushed abroad to seek. It is enough for Mr. Tennyson"s truly English spirit to see how
On either side the river lie Long fields of barley and of rye, That clothe the wold and meet the sky; And through the field the road runs by To many-tower"d Camelot.
Or how
In the stormy east wind straining, The pale yellow woods were waning, The broad stream in his banks complaining, Heavily the low sky raining Over tower"d Camelot.
Give him but such scenery as that which he can see in every parish in England, and he will find it a fit scene for an ideal myth, subtler than a casuist"s questionings, deep as the deepest heart of woman.
But in this earlier volume the poet has not yet arrived at the art of combining his new speculations on man with his new mode of viewing Nature. His objective pieces are too exclusively objective, his subjective too exclusively subjective; and where he deals with natural imagery in these latter, he is too apt, as in "Eleanore," to fall back upon the old and received method of poetic diction, though he never indulges in a commonplace or a stock epithet. But in the interval between 1830 and 1842 the needful interfusion of the two elements has taken place. And in "Locksley Hall" and the ""Two Voices" we find the new doubts and questions of the time embodied naturally and organically, in his own method of simple natural expression. For instance, from the Search for Truth in the "Two Voices"--
Cry, faint not, climb: the summits lope Beyond the furthest flights of hope, Wrapt in dense cloud from base to cope.
Sometimes a little corner shines As over rainy mist inclines A gleaming crag with belts of pines.
"I will go forward," sayest thou; "I shall not fail to find her now.
Look up, the fold is on her brow."
Or again, in "Locksley Hall," the poem which, as we think deservedly, has had most influence on the minds of the young men of our day:
Eager-hearted as a boy when first he leaves his father"s field, And at night along the dusky highway near and nearer drawn, Sees in heaven the light of London flaring like a dreary dawn; And his spirit leaps within him to be gone before him then, Underneath the light he looks at, in among the throngs of men; Men, my brothers, men the workers, over reaping something new: That which they have done but earnest of the things which they shall do:
and all the grand prophetic pa.s.sage following, which is said, we know not how truly, to have won for the poet the respect of that great statesman whose loss all good men deplore.
In saying that "Locksley Hall" has deservedly had so great an influence over the minds of the young, we shall, we are afraid, have offended some who are accustomed to consider that poem as Werterian and unhealthy. But, in reality, the spirit of the poem is simply anti-Werterian. It is man rising out of sickness into health--not conquered by Werterism, but conquering his selfish sorrow, and the moral and intellectual paralysis which it produces, by faith and hope--faith in the progress of science and civilisation, hope in the final triumph of good. Doubtless, that is not the highest deliverance--not a permanent deliverance at all. Faith in G.o.d and hope in Christ alone can deliver a man once and for all from Werterism, or any other moral disease; that truth was reserved for "In Memoriam:" but as far as "Locksley Hall" goes, it is a step forward--a whole moral aeon beyond Byron and Sh.e.l.ley; and a step, too, in the right direction, just because it is a step forward-- because the path of deliverance is, as "Locksley Hall" sets forth, not backwards towards a fancied paradise of childhood--not backward to grope after an unconsciousness which is now impossible, an implicit faith which would be unworthy of the man, but forward on the road on which G.o.d has been leading him, carrying upward with him the aspirations of childhood, and the bitter experience of youth, to help the organised and trustful labour of manhood. There are, in fact, only two deliverances from Werterism possible in the nineteenth century; one is into Popery, and the other is--
Forward, forward, let us range; Let the peoples spin for ever down the ringing grooves of change; Through the shadow of the world we sweep into the younger day: Better fifty years of Europe than a cycle of Cathay.
But such a combination of powers as Mr. Tennyson"s naturally develop themselves into a high idyllic faculty; for it is the very essence of the idyl to set forth the poetry which lies in the simpler manifestations of Man and Nature; yet not explicitly, by a reflective moralising on them, as almost all our idyllists--Cowper, Gray, Crabbe, and Wordsworth--have been in the habit of doing, but implicitly, by investing them all with a rich and delightful tone of colouring, perfect grace of manner, perfect melody of rhythm, which, like a gorgeous summer atmosphere, shall glorify without altering the most trivial and homely sights. And it is this very power, as exhibited in the "Lord of Burleigh," "Audley Court," and the "Gardener"s Daughter," which has made Mr. Tennyson, not merely the only English rival of Theocritus and Bion, but, in our opinion, as much their superior as modern England is superior to ancient Greece.
Yet in "The Princess," perhaps, Mr. Tennyson rises higher still. The idyllic manner alternates with the satiric, the pathetic, even the sublime, by such imperceptible gradations, and continual delicate variations of key, that the harmonious medley of his style becomes the fit outward expression of the bizarre and yet harmonious fairyland in which his fancy ranges. In this work, too, Mr. Tennyson shows himself more than ever the poet of the day. In it more than ever the old is interpenetrated with the new--the domestic and scientific with the ideal and sentimental. He dares, in every page, to make use of modern words and notions, from which the mingled clumsiness and archaism of his compeers shrinks, as unpoetical.
Though, as we just said, his stage is an ideal fairyland, yet he has reached the ideal by the only true method--by bringing the Middle Age forward to the Present one, and not by ignoring the Present to fall back on a cold and galvanised Medievalism; and thus he makes his "Medley" a mirror of the nineteenth century, possessed of its own new art and science, its own new temptations and aspirations, and yet grounded on, and continually striving to reproduce, the forms and experiences of all past time. The idea, too, of "The Princess" is an essentially modern one. In every age women have been tempted, by the possession of superior beauty, intellect, or strength of will, to deny their own womanhood, and attempt to stand alone as men, whether on the ground of political intrigue, ascetic saintship, or philosophic pride. Cleopatra and St. Hedwiga, Madame de Stael and the Princess, are merely different manifestations of the same self- willed and proud longing of woman to uns.e.x herself, and realise, single and self-sustained, some distorted and partial notion of her own as to what the "angelic life" should be. Cleopatra acted out the pagan ideal of an angel; St. Hedwiga, the medieval one; Madame de Stael hers, with the peculiar notions of her time as to what "spirituel" might mean; and in "The Princess" Mr. Tennyson has embodied the ideal of that n.o.bler, wider, purer, yet equally fallacious, because equally unnatural, a.n.a.logue, which we may meet too often up and down England now. He shows us the woman, when she takes nor stand on the false masculine ground of intellect, working out her own moral punishment, by destroying in herself the tender heart of flesh: not even her vast purposes of philanthropy can preserve her, for they are built up, not on the womanhood which G.o.d has given her, but on her own self-will; they change, they fall, they become inconsistent, even as she does herself, till, at last, she loses all feminine sensibility; scornfully and stupidly she rejects and misunderstands the heart of man; and then falling from pride to sternness, from sternness to sheer inhumanity, she punishes sisterly love as a crime, robs the mother of her child, and becomes all but a vengeful fury, with all the peculiar faults of woman, and none of the peculiar excellences of man.