Famous Reviews, Selected and Edited with Introductory Notes Part 5

His other plea of privilege, our author rather brings forward to wave it. He certainly, however, does allude frequently to his family and ancestors--sometimes in poetry, sometimes in notes; and while giving up his claim on the score of rank, he takes care to remember us of Dr.

Johnson's saying, that when a n.o.bleman appears as an author, his merit should be handsomely acknowledged. In truth, it is this consideration only, that induces us to give Lord Byron's poems a place in our review, besides our desire to counsel him, that he do forthwith abandon poetry, and turn his talents, which are considerable, and his opportunities, which are great, to better account.

With this view, we must beg leave seriously to a.s.sure him, that the mere rhyming of the final syllable, even when accompanied by a certain number of feet; nay, although (which does not always happen) those feet should scan regularly, and have been all counted accurately upon the fingers-- is not the whole art of poetry. We would entreat him to believe, that a certain portion of liveliness, somewhat of fancy, is necessary to const.i.tute a poem; and that a poem in the present day, to be read, must contain at least one thought, either in a little degree different from the ideas of former writers, or differently expressed. We put it to his candour, whether there is anything so deserving the name of poetry in verses like the following, written in 1806, and whether, if a youth of eighteen could say anything so uninteresting to his ancestors, a youth of nineteen should publish it.

Shades of heroes farewell! your descendant, departing From the seat of his ancestors, bids you, adieu! etc., etc.

Lord Byron should also have a care of attempting what the greatest poets have done before him, for comparisons (as he must have had occasion to see at his writing-master's) are odious. Gray's ode on Eton College, should really have kept out the ten hobbling stanzas "on a distant view of the village and school of Harrow." ...

However, be this as it may, we fear his translations and imitations are great favourites with Lord Byron. We have them of all kinds, from Anacreon to Ossian; and, viewing them as school exercises, they may pa.s.s. Only why print them after they have had their day and served their turn?...

It is a sort of privilege of poets to be egotists; but they should "use it as not abusing it"; and particularly one who piques himself (though indeed at the ripe age of nineteen) of being "an infant bard"--("The artless Helicon I boast is youth";)--should either not know, or not seem to know, so much about his own ancestry. Besides a poem on the family seat of the Byrons, we have another on the self same subject, introduced with an apology, "he certainly had no intention of inserting it"; but really, "the particular request of some friends," etc., etc. It concludes with five stanzas on himself, "the last and youngest of a n.o.ble line." There is a good deal also about his maternal ancestors, in a poem on Lachin-y-gair, a mountain where he spent part of his youth, and might have learnt that a _pibroch_ is not a bagpipe, any more than a duet means a fiddle....

But whatever judgment may be pa.s.sed on the poems of this n.o.ble junior, it seems we must take them as we find them, and be content; for they are the last we shall ever have from him. He is at best, he says, but an intruder into the groves of Parna.s.sus; he never lived in a garret, like thorough-bred poets; and "though he once roved a careless mountaineer in the Highlands of Scotland," he has not of late enjoyed this advantage.

Moreover, he expects no profit from his publication; and whether it succeeds or not, "it is highly improbable, from his situation and pursuits hereafter," that he should again condescend to become an author. Therefore, let us take what we can get and be thankful. What right have we poor devils to be nice? We are well off to have got so much from a man of this Lord's station, who does not live in a garret, but "has the sway" of Newstead Abbey. Again we say, let us be thankful; and, with honest Sancho, bid G.o.d bless the giver, nor look the gift horse in the mouth.

SYDNEY SMITH ON HANNAH MOORE

[From _The Edinburgh Review_, April, 1809]

_Caelebs in Search of a Wife; comprehending Observations on Domestic Habits and Manners, Religion and Morals._ 2 vols. London, 1809.

This book is written, or supposed to be written (for we would speak timidly of the mysteries of superior beings), by the celebrated Mrs.

Hannah Moore! We shall probably give great offence by such indiscretion; but still we must be excused for treating it as a book merely human,--an uninspired production,--the result of mortality left to itself, and depending on its own limited resources. In taking up the subject in this point of view, we solemnly disclaim the slightest intention of indulging in any indecorous levity, or of wounding the religious feelings of a large cla.s.s of very respectable persons. It is the only method in which we can possibly make this work a proper object of criticism. We have the strongest possible doubts of the attributes usually ascribed to this auth.o.r.ess; and we think it more simple and manly to say so at once, than to admit nominally superlunary claims, which, in the progress of our remarks, we should virtually deny.

Caelebs wants a wife; and, after the death of his father, quits his estate in Northumberland to see the world, and to seek for one of its best productions, a woman, who may add materially to the happiness of his future life. His first journey is to London, where, in the midst of the gay society of the metropolis, of course, he does not find a wife; and his next journey is to the family of Mr. Stanley, the head of the Methodists, a serious people, where, of course, he does find a wife. The exaltation, therefore, of what the auth.o.r.ess deems to be the religious, and the depretiation of what she considers to be the worldly character, and the influence of both upon matrimonial happiness, form the subject of this novel--rather of this _dramatic sermon_.

The machinery upon which the discourse is suspended, is of the slightest and most inartificial texture, bearing every mark of haste, and possessing not the slightest claim to merit. Events there are none; and scarcely a character of any interest. The book is intended to convey religious advice; and no more labour appears to have been bestowed upon the story, than was merely sufficient to throw it out of the dry, didactic form. Lucilla is totally uninteresting; so is Mr. Stanley; Dr.

Barlow still worse; and Caelebs a mere clod or dolt. Sir John and Lady Belfield are rather more interesting--and for a very obvious reason, they have some faults;--they put us in mind of men and women;--they seem to belong to one common nature with ourselves. As we read, we seem to think we might act as such people act, and therefore we attend; whereas imitation is hopeless in the more perfect characters which Mrs. Moore has set before us; and therefore, they inspire us with very little interest.

There are books however of all kinds; and those may not be unwisely planned which set before us very pure models. They are less probable, and therefore less amusing than ordinary stories; but they are more amusing than plain, unfabled precept. Sir Charles Grandison is less agreeable than Tom Jones; but it is more agreeable than Sherlock and Tillotson; and teaches religion and morality to many who would not seek it in the productions of these professional writers.

But, making every allowance for the difficulty of the task which Mrs.

Moore has prescribed to herself, the book abounds with marks of negligence and want of skill; with representations of life and manners which are either false or trite.

Temples to friendship and virtue must be totally laid aside, for many years to come, in novels. Mr. Lane, of the Minerva Press, has given them up long since; and we were quite surprised to find such a writer as Mrs.

Moore busied in moral brick and mortar. Such an idea, at first, was merely juvenile; the second time a little nauseous; but the ten thousandth time, it is quite intolerable. Caelebs, upon his first arrival in London, dines out,--meets with a bad dinner,--supposes the cause of that bad dinner to be the erudition of the ladies of the house,--talks to them upon learned subjects, and finds them as dull and ignorant as if they had piqued themselves upon all the mysteries of housewifery. We humbly submit to Mrs. Moore, that this is not humorous, but strained and unnatural. Philippics against frugivorous children after dinner, are too common. Lady Melbury has been introduced into every novel for these four years last past. Peace to her ashes!...

The great object kept in view throughout the whole of this introduction, is the enforcement of religious principle, and the condemnation of a life lavished in dissipation and fashionable amus.e.m.e.nt. In the pursuit of this object, it appears to us, that Mrs. Moore is much too severe upon the ordinary amus.e.m.e.nts of mankind, many of which she does not object to in this, or that degree; but altogether. Caelebs and Lucilla, her _optimus_ and _optima_, never dance, and never go to the play. They not only stay away from the comedies of Congreve and Farquhar, for which they may easily enough be forgiven; but they never go to see Mrs.

Siddons in the Gamester, or in Jane Sh.o.r.e. The finest exhibition of talent, and the most beautiful moral lessons, are interdicted, at the theatre. There is something in the word _Playhouse_, which seems so closely connected, in the minds of these people, with sin, and Satan,-- that it stands in their vocabulary for every species of abomination. And yet why? Where is every feeling more roused in favour of virtue, than at a good play? Where is goodness so feelingly, so enthusiastically learnt?

What so solemn as to see the excellent pa.s.sions of the human heart called forth by a great actor, animated by a great poet? To hear Siddons repeat what Shakespeare wrote! To behold the child, and his mother--the n.o.ble, and the poor artisan,--the monarch, and his subjects--all ages and all ranks convulsed with one common pa.s.sion--wrung with one common anguish, and, with loud sobs and cries, doing involuntary homage to the G.o.d that made their hearts! What wretched infatuation to interdict such amus.e.m.e.nts as these! What a blessing that mankind can be allured from sensual gratification, and find relaxation and pleasure in such pursuits! But the excellent Mr. Stanley is uniformly paltry and narrow, --always trembling at the idea of being entertained, and thinking no Christian safe who is not dull. As to the spectacles of impropriety which are sometimes witnessed in parts of the theatre; such reasons apply, in much stronger degree, to not driving along the Strand, or any of the great public streets of London, after dark; and if the virtue of well educated young persons is made of such very frail materials, their best resource is a nunnery at once. It is a very bad rule, however, never to quit the house for fear of catching cold.

Mrs. Moore practically extends the same doctrine to cards and a.s.semblies. No cards--because cards are employed in gaming; no a.s.semblies--because many dissipated persons pa.s.s their lives in a.s.semblies. Carry this but a little further, and we must say,--no wine, because of drunkenness; no meat, because of gluttony; no use, that there may be no abuse! The fact is, that Mr. Stanley wants not only to be religious, but to be at the head of the religious. These little abstinences are the c.o.c.kades by which the party are known,--the rallying points for the evangelical faction. So natural is the love of power, that it sometimes becomes the influencing motive with the sincere advocates of that blessed religion, whose very characteristic excellence is the humility which it inculcates.

We observe that Mrs. Moore, in one part of her work, falls into the common error about dress. She first blames ladies for exposing their persons in the present style of dress; and then says, if they knew their own interest,--if they were aware how much more alluring they were to men when their charms are less displayed, they would make the desired alteration from motives merely selfish.

"Oh! if women in general knew what was their real interest! if they could guess with what a charm even the _appearance_ of modesty invests its possessor, they would dress decorously from mere self-love, if not from principle. The designing would a.s.sume modesty as an artifice; the coquet would adopt it as an allurement; the pure as her appropriate attraction; and the voluptuous as the most infallible art of seduction." I. 189.

If there is any truth in this pa.s.sage, nudity becomes a virtue; and no decent woman, for the future, can be seen in garments.

We have a few more of Mrs. Moore's opinions to notice.--It is not fair to attack the religion of the times, because, in large and indiscriminate parties, religion does not become the subject of conversation. Conversation must and ought to grow out of materials on which men can agree, not upon subjects which try the pa.s.sions. But this good lady wants to see men chatting together upon the Pelagian heresy-- to hear, in the afternoon, the theological rumours of the day--and to glean polemical t.i.ttle-tattle at a tea-table rout. All the disciples of this school uniformly fall into the same mistake. They are perpetually calling upon their votaries for religious thoughts and religious conversation in every thing; inviting them to ride, walk, row, wrestle, and dine out religiously;--forgetting that the being to whom this impossible purity is recommended, is a being compelled to scramble for his existence and support for ten hours out of the sixteen he is awake; --forgetting that he must dig, beg, read, think, move, pay, receive, praise, scold, command and obey;--forgetting, also, that if men conversed as often upon religious subjects as they do upon the ordinary occurrences of the world, that they would converse upon them with the same familiarity, and want of respect,--that religion would then produce feelings not more solemn or exalted than any other topics which const.i.tute at present the common furniture of human understandings.

We are glad to find in this work, some strong compliments to the efficacy of works,--some distinct admissions that it is necessary to be honest and just, before we can be considered as religious. Such sort of concessions are very gratifying to us; but how will they be received by the children of the Tabernacle? It is quite clear, indeed, throughout the whole of the work, that an apologetical explanation of certain religious opinions is intended; and there is a considerable abatement of that tone of insolence with which the improved Christians are apt to treat the bungling specimens of piety to be met with in the more antient churches.

So much for the extravagances of this lady.--With equal sincerity, and with greater pleasure, we bear testimony to her talents, her good sense, and her real piety. There occurs every now and then in her productions, very original, and very profound observations. Her advice is very often characterised by the most amiable good sense, and conveyed in the most brilliant and inviting style. If, instead of belonging to a trumpery gospel faction, she had only watched over those great points of religion in which the hearts of every sect of Christians are interested, she would have been one of the most useful and valuable writers of her day.

As it is, every man would wish his wife and his children to read _Caelebs_;--watching himself its effects;--separating the piety from the puerility;--and showing that it is very possible to be a good Christian, without degrading the human understanding to the trash and folly of Methodism.

MACAULAY ON SOUTHEY

[From _The Edinburgh Review_, January, 1830]

SOUTHEY'S "COLLOQUIES"

_Sir Thomas More; or, Colloquies on the Progress and Prospects of Society_. By ROBERT SOUTHEY, Esq., LL.D., Poet Laureate. 2 vols. 8vo.

London, 1829.

It would be scarcely possible for a man of Mr. Southey's talents and acquirements to write two volumes so large as those before us, which should be wholly dest.i.tute of information and amus.e.m.e.nt. Yet we do not remember to have read with so little satisfaction any equal quant.i.ty of matter, written by any man of real abilities. We have, for some time past, observed with great regret the strange infatuation which leads the Poet Laureate to abandon those departments of literature in which he might excel, and to lecture the public on sciences of which he has still the very alphabet to learn. He has now, we think, done his worst. The subject which he has at last undertaken to treat is one which demands all the highest intellectual and moral qualities of a philosophical statesman, an understanding at once comprehensive and acute, a heart at once upright and charitable. Mr. Southey brings to the task two faculties which were never, we believe, vouchsafed in measure so copious to any human being, the faculty of believing without a reason, and the faculty of hating without a provocation.

It is, indeed, most extraordinary, that a mind like Mr. Southey's, a mind richly endowed in many respects by nature, and highly cultivated by study, a mind which has exercised considerable influence on the most enlightened generation of the most enlightened people that ever existed, should be utterly dest.i.tute of the power of discerning truth from falsehood. Yet such is the fact. Government is to Mr. Southey one of the fine arts. He judges of a theory, of a public measure, of a religion or a political party, of a peace or a war, as men judge of a picture or a statue, by the effect produced on his imagination. A chain of a.s.sociations is to him what a chain of reasoning is to other men; and what he calls his opinions are in fact merely his tastes....

Now in the mind of Mr. Southey reason has no place at all, as either leader or follower, as either sovereign or slave. He does not seem to know what an argument is. He never uses arguments himself. He never troubles himself to answer the arguments of his opponents. It has never occurred to him, that a man ought to be able to give some better account of the way in which he has arrived at his opinions than merely that it is his will and pleasure to hold them. It has never occurred to him that there is a difference between a.s.sertion and demonstration, that a rumour does not always prove a fact, that a single fact, when proved, is hardly foundation enough for a theory, that two contradictory propositions cannot be undeniable truths, that to beg the question is not the way to settle it, or that when an objection is raised, it ought to be met with something more convincing than "scoundrel" and "blockhead."

It would be absurd to read the works of such a writer for political instruction. The utmost that can be expected from any system promulgated by him is that it may be splendid and affecting, that it may suggest sublime and pleasing images. His scheme of philosophy is a mere day-dream, a poetical creation, like the Domdaniel cavern, the Swerga, or Padalon; and indeed it bears no inconsiderable resemblance to those gorgeous visions. Like them, it has something of invention, grandeur, and brilliancy. But, like them, it is grotesque and extravagant, and perpetually violates even that conventional probability which is essential to the effect of works of art.

The warmest admirers of Mr. Southey will scarcely, we think, deny that his success has almost always borne an inverse proportion to the degree in which his undertakings have required a logical head. His poems, taken in the ma.s.s, stand far higher than his prose works. His official Odes, indeed, among which the Vision of Judgement must be cla.s.sed, are, for the most part, worse than Pye's and as bad as Cibber's; nor do we think him generally happy in short pieces. But his longer poems, though full of faults, are nevertheless very extraordinary productions. We doubt greatly whether they will be read fifty years hence; but that, if they are read, they will be admired, we have no doubt whatever....

The extraordinary bitterness of spirit which Mr. Southey manifests towards his opponents is, no doubt, in a great measure to be attributed to the manner in which he forms his opinions. Differences of taste, it has often been remarked, produce greater exasperation than differences on points of science. But this is not all. A peculiar austerity marks almost all Mr. Southey's judgments of men and actions. We are far from blaming him for fixing on a high standard of morals and for applying that standard to every case. But rigour ought to be accompanied by discernment; and of discernment Mr. Southey seems to be utterly dest.i.tute. His mode of judging is monkish. It is exactly what we should expect from a stern old Benedictine, who had been preserved from many ordinary frailties by the restraints of his situation. No man out of a cloister ever wrote about love, for example, so coldly and at the same time so grossly. His descriptions of it are just what we should hear from a recluse who knew the pa.s.sion only from the details of the confessional. Almost all his heroes make love either like Seraphim or like cattle. He seems to have no notion of any thing between the Platonic pa.s.sion of the Glendoveer who gazes with rapture on his mistress's leprosy, and the brutal appet.i.te of Arvalan and Roderick. In Roderick, indeed, the two characters are united. He is first all clay, and then all spirit. He goes forth a Tarquin, and comes back too ethereal to be married. The only love scene, as far as we can recollect, in Madoc, consists of the delicate attentions which a savage, who has drunk too much of the Prince's excellent metheglin, offers to Goervyl.

It would be the labour of a week to find, in all the vast ma.s.s of Mr.

Southey's poetry, a single pa.s.sage indicating any sympathy with those feelings which have consecrated the shades of Vaucluse and the rocks of Meillerie.

Indeed, if we except some very pleasing images of paternal tenderness and filial duty, there is scarcely any thing soft or humane in Mr.

Southey's poetry. What theologians call the spiritual sins are his cardinal virtues, hatred, pride, and the insatiable thirst of vengeance.

These pa.s.sions he disguises under the name of duties; he purifies them from the alloy of vulgar interests; he enn.o.bles them by uniting them with energy, fort.i.tude, and a severe sanct.i.ty of manners; and he then holds them up to the admiration of mankind. This is the spirit of Thalaba, of Ladurlad, of Adosinda, of Roderick after his conversion. It is the spirit which, in all his writings, Mr. Southey appears to affect.

"I do well to be angry," seems to be the predominant feeling of his mind. Almost the only mark of charity which he vouchsafes to his opponents is to pray for their reformation; and this he does in terms not unlike those in which we can imagine a Portuguese priest interceding with Heaven for a Jew, delivered over to the secular arm after a relapse.

We have always heard, and fully believe, that Mr. Southey is a very amiable and humane man; nor do we intend to apply to him personally any of the remarks which we have made on the spirit of his writings. Such are the caprices of human nature. Even Uncle Toby troubled himself very little about the French grenadiers who fell on the glacis of Namur. And Mr. Southey, when he takes up his pen, changes his nature as much as Captain Shandy, when he girt on his sword. The only opponents to whom the Laureate gives quarter are those in whom he finds something of his own character reflected. He seems to have an instinctive antipathy for calm, moderate men, for men who shun extremes, and who render reasons.

He treated Mr. Owen of Lanark, for example, with infinitely more respect than he has shown to Mr. Hallam or to Dr. Lingard; and this for no reason that we can discover, except that Mr. Owen is more unreasonably and hopelessly in the wrong than any speculator of our time.

Mr. Southey's political system is just what we might expect from a man who regards politics, not as matter of science, but as matter of taste and feeling. All his schemes of government have been inconsistent with themselves. In his youth he was a republican; yet, as he tells us in his preface to these Colloquies, he was even then opposed to the Catholic Claims. He is now a violent Ultra-Tory. Yet, while he maintains, with vehemence approaching to ferocity, all the sterner and harsher parts of the Ultra-Tory theory of government, the baser and dirtier part of that theory disgusts him. Exclusion, persecution, severe punishments for libellers and demagogues, proscriptions, ma.s.sacres, civil war, if necessary, rather than any concession to a discontented people; these are the measures which he seems inclined to recommend. A severe and gloomy tyranny, crushing opposition, silencing remonstrance, drilling the minds of the people into unreasoning obedience, has in it something of grandeur which delights his imagination. But there is nothing fine in the shabby tricks and jobs of office; and Mr. Southey, accordingly, has no toleration for them. When a Jacobin, he did not perceive that his system led logically, and would have led practically, to the removal of religious distinctions. He now commits a similar error. He renounces the abject and paltry part of the creed of his party, without perceiving that it is also an essential part of that creed. He would have tyranny and purity together; though the most superficial observation might have shown him that there can be no tyranny without corruption.

It is high time, however, that we should proceed to the consideration of the work which is our more immediate subject, and which, indeed, ill.u.s.trates in almost every page our general remarks on Mr. Southey's writings. In the preface, we are informed that the author, notwithstanding some statements to the contrary, was always opposed to the Catholic Claims. We fully believe this; both because we are sure that Mr. Southey is incapable of publishing a deliberate falsehood, and because his a.s.sertion is in itself probable. We should have expected that, even in his wildest paroxysms of democratic enthusiasm, Mr.

Southey would have felt no wish to see a simple remedy applied to a great practical evil. We should have expected that the only measure which all the great statesmen of two generations have agreed with each other in supporting would be the only measure which Mr. Southey would have agreed with himself in opposing. He has pa.s.sed from one extreme of political opinion to another, as Satan in Milton went round the globe, contriving constantly to "ride with darkness." Wherever the thickest shadow of the night may at any moment chance to fall, there is Mr.