And in strict conformity with these obvious distinctions, it will be found that, so far as we _are_ able to reduce scientific men of anti-Catholic opinions to the type of the imaginary bookworm to whom I have been alluding, we do actually use them in our schools. We allow our Catholic student to use them, so far as he can surprise them (if I may use the expression), in their formal treatises, and can keep them close prisoners there.
Vix defessa senem pa.s.sus componere membra, c.u.m clamore ruit magno, manicisque jacentem Occupat.
The fisherman, in the Arabian tale, took no harm from the genius, till he let him out from the bra.s.s bottle in which he was confined. "He examined the vessel and shook it, to see if what was within made any noise, but he heard nothing." All was safe till he had succeeded in opening it, and "then came out a very thick smoke, which, ascending to the clouds and extending itself along the sea sh.o.r.e in a thick mist, astonished him very much. After a time the smoke collected, and was converted into a genius of enormous height. At the sight of this monster, whose head appeared to reach the clouds, the fisherman trembled with fear." Such is the difference between an unbelieving or heretical philosopher in person, and in the mere disquisitions proper to his science. Porson was no edifying companion for young men of eighteen, nor are his letters on the text of the Three Heavenly Witnesses to be recommended; but that does not hinder his being admitted into Catholic schools, while he is confined within the limits of his Preface to the Hecuba. Franklin certainly would have been intolerable in person, if he began to talk freely, and throw out, as I think he did in private, that each solar system had its own G.o.d; but such extravagances of so able a man do not interfere with the honour we justly pay his name in the history of experimental science. Nay, the great Newton himself would have been silenced in a Catholic University, when he got upon the Apocalypse; yet is that any reason why we should not study his Principia, or avail ourselves of the wonderful a.n.a.lysis which he, Protestant as he was, originated, and which French infidels have developed? We are glad, for their own sakes, that anti-Catholic writers should, in their posthumous influence, do as much real service to the human race as ever they can, and we have no wish to interfere with it.
3.
Returning, then, to the point from which we set out, I observe that, this being the state of the case as regards abstract science, viz., that we have no quarrel with its anti-Catholic commentators, till they thrust their persons into our Chairs, or their popular writings into our reading-rooms, it follows that, when we contemplate the formation of a Catholic Literature, we do not consider scientific works as among our most prominent _desiderata_. They are to be looked for, not so much for their own sake, as because they are indications that we have able scientific men in our communion; for if we have such, they will be certain to write, and in proportion as they increase in number will there be the chance of really profound, original, and standard books issuing from our Lecture-rooms and Libraries. But, after all, there is no reason why these should be better than those which we have already received from Protestants; though it is at once more becoming and more agreeable to our feelings to use books of our own, instead of being indebted to the books of others.
Literature, then, is not synonymous with Science; nor does Catholic education imply the exclusion of works of abstract reasoning, or of physical experiment, or the like, though written by persons of another or of no communion.
There is another consideration in point here, or rather prior to what I have been saying; and that is, that, considering certain scientific works, those on Criticism, for instance, are so often written in a technical phraseology, and since others, as mathematical, deal so largely in signs, symbols, and figures, which belong to all languages, these abstract studies cannot properly be said to fall under English _Literature_ at all;-for by Literature I understand Thought, conveyed under the forms of some particular language. And this brings me to speak of Literature in its highest and most genuine sense, viz., as an historical and national fact; and I fear, in this sense of the word also, it is altogether beside or beyond any object which a Catholic University can reasonably contemplate, at least in any moderate term of years; but so large a subject here opens upon us that I must postpone it to another Section.
-- 3.
In its relation to Cla.s.sical Literature.
1.
I have been directing the reader"s attention, first to what we do not, and next to what we need not contemplate, when we turn our thoughts to the formation of an English Catholic Literature. I said that our object was neither a library of theological nor of scientific knowledge, though theology in its literary aspect, and abstract science as an exercise of intellect, have both of course a place in the Catholic encyclopaedia. One undertaking, however, there is, which not merely does not, and need not, but unhappily cannot, come into the reasonable contemplation of any set of persons, whether members of a University or not, who are desirous of Catholicizing the English language, as is very evident; and that is simply the creation of an _English Cla.s.sical Literature_, for that has been done long ago, and would be a work beyond the powers of any body of men, even if it had still to be done. If I insist on this point here, no one must suppose I do not consider it to be self-evident; for I shall not be aiming at proving it, so much as at bringing it home distinctly to the mind, that we may, one and all, have a clearer perception of the state of things with which we have to deal. There is many an undeniable truth which is not practically felt and appreciated; and, unless we master our position in the matter before us, we may be led off into various wild imaginations or impossible schemes, which will, as a matter of course, end in disappointment.
Were the Catholic Church acknowledged from this moment through the length and breadth of these islands, and the English tongue henceforth baptized into the Catholic faith, and sealed and consecrated to Catholic objects, and were the present intellectual activity of the nation to continue, as of course it would continue, we should at once have an abundance of Catholic works, which would be English, and purely English, literature and high literature; but still all these would not const.i.tute "English Literature," as the words are commonly understood, nor even then could we say that the "English Literature" was Catholic. Much less can we ever aspire to affirm it, while we are but a portion of the vast English-speaking world-wide race, and are but striving to create a current in the direction of Catholic truth, when the waters are rapidly flowing the other way. In no case can we, strictly speaking, form an English Literature; for by the Literature of a Nation is meant its Cla.s.sics, and its Cla.s.sics have been given to England, and have been recognized as such, long since.
2.
A Literature, when it is formed, is a national and historical fact; it is a matter of the past and the present, and can be as little ignored as the present, as little undone as the past. We can deny, supersede, or change it, then only, when we can do the same towards the race or language which it represents. Every great people has a character of its own, which it manifests and perpetuates in a variety of ways. It developes into a monarchy or republic;-by means of commerce or in war, in agriculture or in manufactures, or in all of these at once; in its cities, its public edifices and works, bridges, ca.n.a.ls, and harbours; in its laws, traditions, customs, and manners; in its songs and its proverbs; in its religion; in its line of policy, its bearing, its action towards foreign nations; in its alliances, fortunes, and the whole course of its history.
All these are peculiar, and parts of a whole, and betoken the national character, and savour of each other; and the case is the same with the national language and literature. They are what they are, and cannot be any thing else, whether they be good or bad or of a mixed nature; before they are formed, we cannot prescribe them, and afterwards, we cannot reverse them. We may feel great repugnance to Milton or Gibbon as men; we may most seriously protest against the spirit which ever lives, and the tendency which ever operates, in every page of their writings; but there they are, an integral portion of English Literature; we cannot extinguish them; we cannot deny their power; we cannot write a new Milton or a new Gibbon; we cannot expurgate what needs to be exorcised. They are great English authors, each breathing hatred to the Catholic Church in his own way, each a proud and rebellious creature of G.o.d, each gifted with incomparable gifts.
We must take things as they are, if we take them at all. We may refuse to say a word to English literature, if we will; we may have recourse to French or to Italian instead, if we think either of these less exceptionable than our own; we may fall back upon the Cla.s.sics of Greece and Rome; we may have nothing whatever to do with literature, as such, of any kind, and confine ourselves to purely amorphous or monstrous specimens of language; but if we do once profess in our Universities the English language and literature, if we think it allowable to know the state of things we live in, and that national character which we share, if we think it desirable to have a chance of writing what may be read after our day, and praiseworthy to aim at providing for Catholics who speak English a Catholic Literature then-I do not say that we must at once throw open every sort of book to the young, the weak, or the untrained,-I do not say that we may dispense with our ecclesiastical indexes and emendations, but-we must not fancy ourselves creating what is already created in spite of us, and which never could at a moment be created by means of us, and we must recognize that historical literature, which is in occupation of the language, both as a fact, nay, and as a standard for ourselves.
There is surely nothing either "temerarious" or paradoxical in a statement like this. The growth of a nation is like that of an individual; its tone of voice and subjects for speech vary with its age. Each age has its own propriety and charm; as a boy"s beauty is not a man"s, and the sweetness of a treble differs from the richness of a ba.s.s, so it is with a whole people. The same period does not produce its most popular poet, its most effective orator, and its most philosophic historian. Language changes with the progress of thought and the events of history, and style changes with it; and while in successive generations it pa.s.ses through a series of separate excellences, the respective deficiencies of all are supplied alternately by each. Thus language and literature may be considered as dependent on a process of nature, and admitting of subjection to her laws.
Father Hardouin indeed, who maintained that, with the exception of Pliny, Cicero, Virgil"s Georgics, and Horace"s Satires and Epistles, Latin literature was the work of the medieval monks, had the conception of a literature neither national nor historical; but the rest of the world will be apt to consider time and place as necessary conditions in its formation, and will be unable to conceive of cla.s.sical authors, except as either the elaboration of centuries, or the rare and fitful accident of genius.
First-rate excellence in literature, as in other matters, is either an accident or the outcome of a process; and in either case demands a course of years to secure. We cannot reckon on a Plato, we cannot force an Aristotle, any more than we can command a fine harvest, or create a coal field. If a literature be, as I have said, the voice of a particular nation, it requires a territory and a period, as large as that nation"s extent and history, to mature in. It is broader and deeper than the capacity of any body of men, however gifted, or any system of teaching, however true. It is the exponent, not of truth, but of nature, which is true only in its elements. It is the result of the mutual action of a hundred simultaneous influences and operations, and the issue of a hundred strange accidents in independent places and times; it is the scanty compensating produce of the wild discipline of the world and of life, so fruitful in failures; and it is the concentration of those rare manifestations of intellectual power, which no one can account for. It is made up, in the particular language here under consideration, of human beings as heterogeneous as Burns and Bunyan, De Foe and Johnson, Goldsmith and Cowper, Law and Fielding, Scott and Byron. The remark has been made that the history of an author is the history of his works; it is far more exact to say that, at least in the case of great writers, the history of their works is the history of their fortunes or their times. Each is, in his turn, the man of his age, the type of a generation, or the interpreter of a crisis. He is made for his day, and his day for him. Hooker would not have been, but for the existence of Catholics and Puritans, the defeat of the former and the rise of the latter; Clarendon would not have been without the Great Rebellion; Hobbes is the prophet of the reaction to scoffing infidelity; and Addison is the child of the Revolution and its attendant changes. If there be any of our cla.s.sical authors, who might at first sight have been p.r.o.nounced a University man, with the exception of Johnson, Addison is he; yet even Addison, the son and brother of clergymen, the fellow of an Oxford Society, the resident of a College which still points to the walk which he planted, must be something more, in order to take his place among the Cla.s.sics of the language, and owed the variety of his matter to his experience of life, and to the call made on his resources by the exigencies of his day. The world he lived in made him and used him. While his writings educated his own generation, they have delineated it for all posterity after him.
3.
I have been speaking of the authors of a literature, in their relation to the people and course of events to which they belong; but a prior consideration, at which I have already glanced, is their connection with the language itself, which has been their organ. If they are in great measure the creatures of their times, they are on the other hand in a far higher sense the creators of their language. It is indeed commonly called their mother tongue, but virtually it did not exist till they gave it life and form. All greater matters are carried on and perfected by a succession of individual minds; what is true in the history of thought and of action is true of language also. Certain masters of composition, as Shakespeare, Milton, and Pope, the writers of the Protestant Bible and Prayer Book, Hooker and Addison, Swift, Hume, and Goldsmith, have been the making of the English language; and as that language is a fact, so is the literature a fact, by which it is formed, and in which it lives. Men of great ability have taken it in hand, each in his own day, and have done for it what the master of a gymnasium does for the bodily frame. They have formed its limbs, and developed its strength; they have endowed it with vigour, exercised it in suppleness and dexterity, and taught it grace. They have made it rich, harmonious, various, and precise. They have furnished it with a variety of styles, which from their individuality may almost be called dialects, and are monuments both of the powers of the language and the genius of its cultivators.
How real a creation, how _sui generis_, is the style of Shakespeare, or of the Protestant Bible and Prayer Book, or of Swift, or of Pope, or of Gibbon, or of Johnson! Even were the subject-matter without meaning, though in truth the style cannot really be abstracted from the sense, still the style would, on that supposition, remain as perfect and original a work as Euclid"s elements or a symphony of Beethoven. And, like music, it has seized upon the public mind; and the literature of England is no longer a mere letter, printed in books, and shut up in libraries, but it is a living voice, which has gone forth in its expressions and its sentiments into the world of men, which daily thrills upon our ears and syllables our thoughts, which speaks to us through our correspondents, and dictates when we put pen to paper. Whether we will or no, the phraseology and diction of Shakespeare, of the Protestant formularies, of Milton, of Pope, of Johnson"s Tabletalk, and of Walter Scott, have become a portion of the vernacular tongue, the household words, of which perhaps we little guess the origin, and the very idioms of our familiar conversation. The man in the comedy spoke prose without knowing it; and we Catholics, without consciousness and without offence, are ever repeating the half sentences of dissolute playwrights and heretical partizans and preachers.
So tyrannous is the literature of a nation; it is too much for us. We cannot destroy or reverse it; we may confront and encounter it, but we cannot make it over again. It is a great work of man, when it is no work of G.o.d"s.
I repeat, then, whatever we be able or unable to effect in the great problem which lies before us, any how we cannot undo the past. English Literature will ever _have been_ Protestant. Swift and Addison, the most native and natural of our writers, Hooker and Milton, the most elaborate, never can become our co-religionists; and, though this is but the enunciation of a truism, it is not on that account an unprofitable enunciation.
4.
I trust we are not the men to give up an undertaking because it is perplexed or arduous; and to do nothing because we cannot do everything.
Much may be attempted, much attained, even granting English Literature is not Catholic. Something indeed may be said even in alleviation of the misfortune itself, on which I have been insisting; and with two remarks bearing upon this latter point I will bring this Section to an end.
1. First, then, it is to be considered that, whether we look to countries Christian or heathen, we find the state of literature there as little satisfactory as it is in these islands; so that, whatever are our difficulties here, they are not worse than those of Catholics all over the world. I would not indeed say a word to extenuate the calamity, under which we lie, of having a literature formed in Protestantism; still, other literatures have disadvantages of their own; and, though in such matters comparisons are impossible, I doubt whether we should be better pleased if our English Cla.s.sics were tainted with licentiousness, or defaced by infidelity or scepticism. I conceive we should not much mend matters if we were to exchange literatures with the French, Italians, or Germans. About Germany, however, I will not speak; as to France, it has great and religious authors; its cla.s.sical drama, even in comedy, compared with that of other literatures, is singularly unexceptionable; but who is there that holds a place among its writers so historical and important, who is so copious, so versatile, so brilliant, as that Voltaire who is an open scoffer at every thing sacred, venerable, or high-minded? Nor can Rousseau, though he has not the pretensions of Voltaire, be excluded from the cla.s.sical writers of France. Again, the gifted Pascal, in the work on which his literary fame is mainly founded, does not approve himself to a Catholic judgment; and Descartes, the first of French philosophers, was too independent in his inquiries to be always correct in his conclusions.
The witty Rabelais is said, by a recent critic,(38) to show covertly in his former publications, and openly in his latter, his "dislike to the Church of Rome." La Fontaine was with difficulty brought, on his death-bed, to make public satisfaction for the scandal which he had done to religion by his immoral _Contes_, though at length he threw into the fire a piece which he had just finished for the stage. Montaigne, whose Essays "make an epoch in literature," by "their influence upon the tastes and opinions of Europe;" whose "school embraces a large proportion of French and English literature;" and of whose "brightness and felicity of genius there can be but one opinion," is disgraced, as the same writer tells us, by "a sceptical bias and great indifference of temperament;" and "has led the way" as an habitual offender, "to the indecency too characteristic of French literature."
Nor does Italy present a more encouraging picture. Ariosto, one of the few names, ancient or modern, who is allowed on all hands to occupy the first rank of Literature, is, I suppose, rightly arraigned by the author I have above quoted, of "coa.r.s.e sensuality." Pulci, "by his sceptical insinuations, seems clearly to display an intention of exposing religion to contempt." Boccaccio, the first of Italian prose-writers, had in his old age touchingly to lament the corrupting tendency of his popular compositions; and Bellarmine has to vindicate him, Dante, and Petrarch, from the charge of virulent abuse of the Holy See. Dante certainly does not scruple to place in his _Inferno_ a Pope, whom the Church has since canonized, and his work on _Monarchia_ is on the Index. Another great Florentine, Macchiavel, is on the Index also; and Giannone, as great in political history at Naples as Macchiavel at Florence, is notorious for his disaffection to the interests of the Roman Pontiff.
These are but specimens of the general character of secular literature, whatever be the people to whom it belongs. One literature may be better than another, but bad will be the best, when weighed in the balance of truth and morality. It cannot be otherwise; human nature is in all ages and all countries the same; and its literature, therefore, will ever and everywhere be one and the same also. Man"s work will savour of man; in his elements and powers excellent and admirable, but p.r.o.ne to disorder and excess, to error and to sin. Such too will be his literature; it will have the beauty and the fierceness, the sweetness and the rankness, of the natural man, and, with all its richness and greatness, will necessarily offend the senses of those who, in the Apostle"s words, are really "exercised to discern between good and evil." "It is said of the holy Sturme," says an Oxford writer, "that, in pa.s.sing a horde of unconverted Germans, as they were bathing and gambolling in the stream, he was so overpowered by the intolerable scent which arose from them that he nearly fainted away." National Literature is, in a parallel way, the untutored movements of the reason, imagination, pa.s.sions, and affections of the natural man, the leapings and the friskings, the plungings and the snortings, the sportings and the buffoonings, the clumsy play and the aimless toil, of the n.o.ble, lawless savage of G.o.d"s intellectual creation.
It is well that we should clearly apprehend a truth so simple and elementary as this, and not expect from the nature of man, or the literature of the world, what they never held out to us. Certainly, I did not know that the world was to be regarded as favourable to Christian faith or practice, or that it would be breaking any engagement with us, if it took a line divergent from our own. I have never fancied that we should have reasonable ground for surprise or complaint, though man"s intellect _puris naturalibus_ did prefer, of the two, liberty to truth, or though his heart cherished a leaning towards licence of thought and speech in comparison with restraint.
5.
2. If we do but resign ourselves to facts, we shall soon be led on to the second reflection which I have promised-viz., that, not only are things not better abroad, but they might be worse at home. We have, it is true, a Protestant literature; but then it is neither atheistical nor immoral; and, in the case of at least half a dozen of its highest and most influential departments, and of the most popular of its authors, it comes to us with very considerable alleviations. For instance, there surely is a call on us for thankfulness that the most ill.u.s.trious amongst English writers has so little of a Protestant about him that Catholics have been able, without extravagance, to claim him as their own, and that enemies to our creed have allowed that he is only not a Catholic, because, and as far as, his times forbade it. It is an additional satisfaction to be able to boast that he offends in neither of those two respects, which reflect so seriously upon the reputation of great authors abroad. Whatever pa.s.sages may be gleaned from his dramas disrespectful to ecclesiastical authority, still these are but pa.s.sages; on the other hand, there is in Shakespeare neither contempt of religion nor scepticism, and he upholds the broad laws of moral and divine truth with the consistency and severity of an aeschylus, Sophocles, or Pindar. There is no mistaking in his works on which side lies the right; Satan is not made a hero, nor Cain a victim, but pride is pride, and vice is vice, and, whatever indulgence he may allow himself in light thoughts or unseemly words, yet his admiration is reserved for sanct.i.ty and truth. From the second chief fault of Literature, as indeed my last words imply, he is not so free; but, often as he may offend against modesty, he is clear of a worse charge, sensuality, and hardly a pa.s.sage can be instanced in all that he has written to seduce the imagination or to excite the pa.s.sions.
A rival to Shakespeare, if not in genius, at least in copiousness and variety, is found in Pope; and _he_ was actually a Catholic, though personally an unsatisfactory one. His freedom indeed from Protestantism is but a poor compensation for a false theory of religion in one of his poems; but, taking his works as a whole, we may surely acquit them of being dangerous to the reader, whether on the score of morals or of faith.
Again, the special t.i.tle of moralist in English Literature is accorded by the public voice to Johnson, whose bias towards Catholicity is well known.
If we were to ask for a report of our philosophers, the investigation would not be so agreeable; for we have three of evil, and one of unsatisfactory repute. Locke is scarcely an honour to us in the standard of truth, grave and manly as he is; and Hobbes, Hume, and Bentham, in spite of their abilities, are simply a disgrace. Yet, even in this department, we find some compensation in the names of Clarke, Berkeley, Butler, and Reid, and in a name more famous than them all. Bacon was too intellectually great to hate or to contemn the Catholic faith; and he deserves by his writings to be called the most orthodox of Protestant philosophers.
-- 4.
In its relation to the Literature of the Day.
1.
The past cannot be undone. That our English Cla.s.sical Literature is not Catholic is a plain fact which we cannot deny, to which we must reconcile ourselves, as best we may, and which, as I have shown above, has after all its compensations. When, then, I speak of the desirableness of forming a Catholic Literature, I am contemplating no such vain enterprise as that of reversing history; no, nor of redeeming the past by the future. I have no dream of Catholic Cla.s.sics as still reserved for the English language. In truth, cla.s.sical authors not only are national, but belong to a particular age of a nation"s life; and I should not wonder if, as regards ourselves, that age is pa.s.sing away. Moreover, they perform a particular office towards its language, which is not likely to be called for beyond a definite time. And further, though a.n.a.logies or parallels cannot be taken to decide a question of this nature, such is the fact, that the series of our cla.s.sical writers has already extended through a longer period than was granted to the Cla.s.sical Literature either of Greece or of Rome; and thus the English language also may have a long course of literature still to come through many centuries, without that Literature being cla.s.sical.
Latin, for instance, was a living language for many hundred years after the date of the writers who brought it to its perfection; and then it continued for a second long period to be the medium of European correspondence. Greek was a living language to a date not very far short of that of the taking of Constantinople, ten centuries after the date of St. Basil, and seventeen hundred years after the period commonly called cla.s.sical. And thus, as the year has its spring and summer, so even for those celebrated languages there was but a season of splendour, and, compared with the whole course of their duration, but a brief season.
Since, then, English has had its great writers for a term of about three hundred years,-as long, that is, as the period from Sappho to Demosthenes, or from Pisistratus to Arcesilas, or from aeschylus and Pindar to Carneades, or from Ennius to Pliny,-we should have no right to be disappointed if the cla.s.sical period be close upon its termination.