and love, and that artificial and decrepit systems are keeping him out of that Eden. No one can do the least justice to the great Jacobins who does not realise that to them breaking the civilisation of ages was like breaking the cords of a treasure-chest. And just as for more than a century great men had dreamed of this beautiful emancipation, so the dream began in the time of Keats and Shelley to creep down among the dullest professions and the most prosaic classes of society. A spirit of revolt was growing among the young of the middle classes, which had nothing at all in common with the complete and pessimistic revolt against all things in heaven or earth, which has been fashionable among the young in more recent times. The Shelleyan enthusiast was altogether on the side of existence; he thought that every cloud and clump of grass shared his strict republican orthodoxy. He represented, in short, a revolt of the normal against the abnormal; he found himself, so to speak, in the heart of a wholly topsyturvy and blasphemous state of things, in which God was rebelling against Satan. There began to arise about this time a race of young men like Keats, members of a not highly cultivated middle class, and even of classes lower, who felt in a hundred ways this obscure alliance with eternal things against temporal and practical ones, and who lived on its imaginative delight. They were a kind of furtive universalist; they had discovered the whole cosmos, and they kept the whole cosmos a secret. They climbed up dark stairs to meagre garrets, and shut themselves in with the gods. Numbers of the great men, who afterwards illuminated the Victorian era, were at this time living in mean streets in magnificent daydreams. Ruskin was solemnly visiting his solemn suburban aunts; Dickens was going to and fro in a blacking factory; Carlyle, slightly older, was still lingering on a poor farm in Dumfriesshire; Keats had not long become the assistant of the country surgeon when Browning was a boy in Camberwell. On all sides there was the first beginning of the æsthetic stir in the middle classes which expressed itself in the combination of so many poetic lives with so many prosaic livelihoods. It was the age of inspired office-boys.
Browning grew up, then, with the growing fame of Shelley and Keats, in the atmosphere of literary youth, fierce and beautiful, among new poets who believed in a new world. It is important to remember this, because the real Browning was a quite different person from the grim moralist and metaphysician who is seen through the spectacles of Browning Societies and University Extension Lecturers. Browning was first and foremost a poet, a man made to enjoy all things visible and invisible, a priest of the higher passions. The misunderstanding that has supposed him to be other than poetical, because his form was often fanciful and abrupt, is really different from the misunderstanding which attaches to most other poets. The opponents of Victor Hugo called him a mere windbag; the opponents of Shakespeare called him a buffoon. But the admirers of Hugo and Shakespeare at least knew better. Now the admirers and opponents of Browning alike make him out to be a pedant rather than a poet. The only difference between the Browningite and the anti-Browningite, is that the second says he was not a poet but a mere philosopher, and the first says he was a philosopher and not a mere poet. The admirer disparages poetry in order to exalt Browning; the opponent exalts poetry in order to disparage Browning; and all the time Browning himself exalted poetry above all earthly things, served it with single-hearted intensity, and stands among the few poets who hardly wrote a line of anything else.
The whole of the boyhood and youth of Robert Browning has as much the quality of pure poetry as the boyhood and youth of Shelley. We do not find in it any trace of the analytical Browning who is believed in by learned ladies and gentlemen. How indeed would such sympathisers feel if informed that the first poems that Browning wrote in a volume called Incondita were noticed to contain the fault of “too much splendour of language and too little wealth of thought”? They were indeed Byronic in the extreme, and Browning in his earlier appearances in society presents himself in quite a romantic manner. Macready, the actor, wrote of him: “He looks and speaks more like a young poet than any one I have ever seen.” A picturesque tradition remains that Thomas Carlyle, riding out upon one of his solitary gallops necessitated by his physical sufferings, was stopped by one whom he described as a strangely beautiful youth, who poured out to him without preface or apology his admiration for the great philosopher’s works. Browning at this time seems to have left upon many people this impression of physical charm. A friend who attended University College with him says: “He was then a bright handsome youth with long black hair falling over his shoulders.” Every tale that remains of him in connection with this period asserts and reasserts the completely romantic spirit by which he was then possessed. He was fond, for example, of following in the track of gipsy caravans, far across country, and a song which he heard with the refrain, “Following the Queen of the Gipsies oh!” rang in his ears long enough to express itself in his soberer and later days in that splendid poem of the spirit of escape and Bohemianism, The Flight of the Duchess. Such other of these early glimpses of him as remain, depict him as striding across Wimbledon Common with his hair blowing in the wind, reciting aloud passages from Isaiah, or climbing up into the elms above Norwood to look over London by night. It was when looking down from that suburban eyrie over the whole confounding labyrinth of London that he was filled with that great irresponsible benevolence which is the best of the joys of youth, and conceived the idea of a perfectly irresponsible benevolence in the first plan of Pippa Passes. At the end of his father’s garden was a laburnum “heavy with its weight of gold,” and in the tree two nightingales were in the habit of singing against each other, a form of competition which, I imagine, has since become less common in Camberwell. When Browning as a boy was intoxicated with the poetry of Shelley and Keats, he hypnotised himself into something approaching to a positive conviction that these two birds were the spirits of the two great poets who had settled in a Camberwell garden, in order to sing to the only young gentleman who really adored and understood them. This last story is perhaps the most typical of the tone common to all the rest; it would be difficult to find a story which across the gulf of nearly eighty years awakens so vividly a sense of the sumptuous folly of an intellectual boyhood. With Browning, as with all true poets, passion came first and made intellectual expression, the hunger for beauty making literature as the hunger for bread made a plough. The life he lived in those early days was no life of dull application; there was no poet whose youth was so young. When he was full of years and fame, and delineating in great epics the beauty and horror of the romance of southern Europe, a young man, thinking to please him, said, “There is no romance now except in Italy.” “Well,” said Browning, “I should make an exception of Camberwell.”
Such glimpses will serve to indicate the kind of essential issue that there was in the nature of things between the generation of Browning and the generation of his father. Browning was bound in the nature of things to become at the outset Byronic, and Byronism was not, of course, in reality so much a pessimism about civilised things as an optimism about savage things. This great revolt on behalf of the elemental which Keats and Shelley represented was bound first of all to occur. Robert Browning junior had to be a part of it, and Robert Browning senior had to go back to his water colours and the faultless couplets of Pope with the full sense of the greatest pathos that the world contains, the pathos of the man who has produced something that he cannot understand.
The earliest works of Browning bear witness, without exception, to this ardent and somewhat sentimental evolution. Pauline appeared anonymously in 1833. It exhibits the characteristic mark of a juvenile poem, the general suggestion that the author is a thousand years old. Browning calls it a fragment of a confession; and Mr. Johnson Fox, an old friend of Browning’s father, who reviewed it for Tait’s Magazine, said, with truth, that it would be difficult to find anything more purely confessional. It is the typical confession of a boy laying bare all the spiritual crimes of infidelity and moral waste, in a state of genuine ignorance of the fact that every one else has committed them. It is wholesome and natural for youth to go about confessing that the grass is green, and whispering to a priest hoarsely that it has found a sun in heaven. But the records of that particular period of development, even when they are as ornate and beautiful as Pauline, are not necessarily or invariably wholesome reading. The chief interest of Pauline, with all its beauties, lies in a certain almost humorous singularity, the fact that Browning, of all people, should have signalised his entrance into the world of letters with a poem which may fairly be called morbid. But this is a morbidity so general and recurrent that it may be called in a contradictory phrase a healthy morbidity; it is a kind of intellectual measles. No one of any
