style="font-size:15px;"> Alexander Pope went through doubt, contradiction, confusion, to which yours are simple and light; and conquered. He was a man of like passions with yourselves; infected with the peculiar vices of his day; narrow, for his age was narrow; shallow, for his age was shallow; a bon-vivant, for his age was a gluttonous and drunken one; bitter, furious, and personal, for men round him were such; foul-mouthed often, and indecent, as the rest were. Nay, his very power, when he abuses it for his own ends of selfish spite and injured vanity, makes him, as all great men can be (in words at least, for in life he was far better than the men around him), worse than his age. He can out-rival Dennis in ferocity, and Congreve in filth. So much the worse for him in that account which he has long ago rendered up. But in all times and places, as far as we can judge, the man was heart-whole, more and not less righteous than his fellows. With his whole soul he hates what is evil, as far as he can recognise it. With his whole soul he loves what is good, as far as he can recognise that. With his soul believes that there is a righteous and good God, whose order no human folly or crime can destroy; and he will say so; and does say it, clearly, simply, valiantly, reverently, in his “Essay on Man.” His theodicy is narrow; shallow, as was the philosophy of his age. But as far as it goes, it is sound—faithful to God, and to what he sees and knows. Man is made in God’s image. Man’s justice is God’s justice; man’s mercy is God’s mercy; man’s science, man’s critic taste, are insights into the laws of God himself. He does not pretend to solve the great problem. But he believes that it is solved from all eternity; that God knows, God loves, and God rules; that the righteous and faithful man may know enough of the solution to know his duty, to see his way, to justify God; and as much as he knows he tells. There were in that diseased sensitive cripple no vain repinings, no moon-struck howls, no impious cries against God: “Why hast thou made me thus?” To him God is a righteous God, a God of order. Science, philosophy, politics, criticism, poetry, are parts of His order—they are parts of the appointed onward path for mankind; there are eternal laws for them. There is a beautiful and fit order, in poetry, which is part of God’s order, which men have learnt ages ago, for they, too, had their teaching from above; to offend against which is absolutely wrong, an offence to be put down mildly in those who offend ignorantly; but those who offend from dulness, from the incapacity to see the beautiful, or from carelessness about it, when praise or gain tempts them the other way, have some moral defect in them; they are what Solomon calls fools: they are the enemies of man; and he will “hate them right sore, even as though they were his own enemies”—which indeed they were. He knows by painful experience that they deserve no quarter; that there is no use giving them any; to spare them is to make them insolent; to fondle the reptile is to be bitten by it. True poetry, as the messenger of heavenly beauty, is decaying; true refinement, true loftiness of thought, even true morality, are at stake. And so he writes his “Dunciad.” And would that he were here, to write it over again, and write it better!
For write it again he surely would. And write it better he would also. With the greater cleanliness of our time, with all the additional experience of history, with the greater classical, æsthetic, and theological knowledge of our day, the sins of our poets are as much less excusable than those of Eusden, Blackmore, Cibber, and the rest, as Pope’s “Dunciad” on them would be more righteously severe. What, for instance, would the author of the “Essay on Man” say to anyone who now wrote p. 137 (for it really is not to be quoted) of the “Life Drama” as the thoughts of his hero, without any after atonement for the wanton insult it conveys toward him whom he dares in the same breath to call “Father,” simply because he wants to be something very fine and famous and self-glorifying, and Providence keeps him waiting awhile? Has Pope not said it already?
Persist, by all divine in man unawed,
But learn, ye dunces, not to scorn your God!
And yet no; the gentle goddess would now lay no such restriction on her children, for in Pope’s day no man had discovered the new poetic plan for making the divine in man an excuse for scorning God, and finding in the dignity of “heaven-born genius” free licence to upbraid, on the very slightest grounds, the Being from whom the said genius pretends to derive his dignity. In one of his immortal saws he has cautioned us against “making God in man’s image.” But it never entered into his simple head that man would complain of God for being made in a lower image than even his own. Atheism he could conceive of; the deeper absurdity of Authotheism was left for our more enlightened times and more spiritual muses.
It will be answered that all this blasphemy is not to be attributed to the author, but to the man whose spiritual development he intends to sketch. To which we reply that no man has a right to bring his hero through such a state without showing how he came out of the slough as carefully as how he came into it, especially when the said hero is set forth as a marvellously clever person; and the last scene, though full of beautiful womanly touches, and of a higher morality than the rest of the book, contains no amende honorable, not even an explanation of the abominable stuff which the hero has been talking a few pages back. He leaps from the abyss to the seventh heaven; but, unfortunately for the spectators, he leaps behind the scenes, and they are none the wiser. And next; people have no more right even for dramatic purposes, to put such language into print for any purpose whatsoever, than they have to print the grossest indecencies, or the most disgusting details of torture and cruelty. No one can accuse this magazine of any fondness for sanctimonious cant or lip-reverence; but if there be a “Father in Heaven,” as Mr. Smith confesses that there is, or even merely a personal Deity at all, some sort of common decency in speaking of Him should surely be preserved. No one would print pages of silly calumny and vulgar insult against his earthly father, or even against a person for whom he had no special dislike, and then excuse it by, “Of course, I don’t think so: but if anyone did think so, this would be a very smart way of saying what he thought.” Old Aristotle would call such an act “banauson”—in plain English, blackguard; and we do not see how it can be called anything else, unless in the case of some utter brute in human form, to whom “there is no cœnum, and therefore no obscœnum; no fanum, and therefore no profanum.” The common sense of mankind in all ages has condemned this sort of shamelessness, even more than it has insults to parental and social ties, and to all which raises man above the brute. Let Mr. Smith take note of this, and let him, if he loves himself, mend speedily; for of all styles wherein to become stereotyped the one which he has chosen is the worst, because in it the greatest amount of insincerity is possible. There is a Tartarus in front of him as well as an Olympus; a hideous possibility very near him of insincere impiety merely for the purpose of startling; of lawless fancy merely for the purpose of glittering; and a still more hideous possibility of a revulsion to insincere cant, combined with the same lawless fancy, for the purpose of keeping well with the public, in which to all appearances one of our most popular novelists, not to mention the poet whose writings are most analogous to Mr. Smith’s, now lies wallowing.
Whether he shall hereafter obey his evil angel, and follow him, or his good angel, and become a great poet, depends upon himself; and above all upon his having courage to be himself, and to forget himself, two virtues which, paradoxical as it may seem, are correlatives. For the “subjective” poet—in plain words, the egotist—is always comparing himself with every man he meets, and therefore momentarily tempted to steal bits of their finery wherewith to patch his own rents; while the man who is content to be simply what God has made him, goes on from strength to strength developing almost unconsciously under a divine education, by which his real personality and the salient points by which he is distinguished from his fellows, become apparent with more and more distinctness of form, and brilliance of light and shadow, as those well know who have watched human character attain its clearest and grandest as well as its loveliest outlines, not among hankerers after fame and power, but on lonely sickbeds, and during long unknown martyrdoms of humble self-sacrifice and loving drudgery.
But whether or not Mr. Smith shall purify himself—and he can do so, if he will, right nobly—the world must be purified of his style of poetry, if men are ever, as he hopes, to “set his age to music;” much more if they are once more to stir the hearts of the many by Tyrtæan strains, such as
