The Literary Remains of Samuel Taylor Coleridge Volume I Part 14

XIV. March 13.--On the corruptions of the English language since the reign of Queen Ann, in our style of writing prose. A few easy rules for the attainment of a manly, unaffected and pure language, in our genuine mother tongue, whether for the purpose of writing, oratory, or conversation.

LECTURE I. [1]

GENERAL CHARACTER OF THE GOTHIC MIND IN THE MIDDLE AGES.

Mr. Coleridge began by treating of the races of mankind as descended from Shem, Ham, and j.a.phet, and therein of the early condition of man in his antique form. He then dwelt on the pre-eminence of the Greeks in Art and Philosophy, and noticed the suitableness of polytheism to small insulated states, in which patriotism acted as a subst.i.tute for religion, in destroying or suspending self. Afterwards, in consequence of the extension of the Roman empire, some universal or common spirit became necessary for the conservation of the vast body, and this common spirit was, in fact, produced in Christianity. The causes of the decline of the Roman empire were in operation long before the time of the actual overthrow; that overthrow had been foreseen by many eminent Romans, especially by Seneca. In fact, there was under the empire an Italian and a German party in Rome, and in the end the latter prevailed.

He then proceeded to describe the generic character of the Northern nations, and defined it as an independence of the whole in the freedom of the individual, noticing their respect for women, and their consequent chivalrous spirit in war; and how evidently the partic.i.p.ation in the general council laid the foundation of the representative form of government, the only rational mode of preserving individual liberty in opposition to the licentious democracy of the ancient republics.

He called our attention to the peculiarity of their art, and showed how it entirely depended on a symbolical expression of the infinite,--which is not vastness, nor immensity, nor perfection, but whatever cannot be circ.u.mscribed within the limits of actual sensuous being. In the ancient art, on the contrary, every thing was finite and material. Accordingly, sculpture was not attempted by the Gothic races till the ancient specimens were discovered, whilst painting and architecture were of native growth amongst them. In the earliest specimens of the paintings of modern ages, as in those of Giotto and his a.s.sociates in the cemetery at Pisa, this complexity, variety, and symbolical character are evident, and are more fully developed in the mightier works of Michel Angelo and Raffael. The contemplation of the works of antique art excites a feeling of elevated beauty, and exalted notions of the human self; but the Gothic architecture impresses the beholder with a sense of self-annihilation; he becomes, as it were, a part of the work contemplated. An endless complexity and variety are united into one whole, the plan of which is not distinct from the execution. A Gothic cathedral is the petrefaction of our religion. The only work of truly modern sculpture is the Moses of Michel Angelo.

The Northern nations were prepared by their own previous religion for Christianity; they, for the most part, received it gladly, and it took root as in a native soil. The deference to woman, characteristic of the Gothic races, combined itself with devotion in the idea of the Virgin Mother, and gave rise to many beautiful a.s.sociations.

Mr. C. remarked how Gothic an instrument in origin and character the organ was.

He also enlarged on the influence of female character on our education, the first impressions of our childhood being derived from women. Amongst oriental nations, he said, the only distinction was between lord and slave. With the antique Greeks, the will of every one conflicting with the will of all, produced licentiousness; with the modern descendants from the northern stocks, both these extremes were shut out, to reappear mixed and condensed into this principle or temper;--submission, but with free choice,--ill.u.s.trated in chivalrous devotion to women as such, in attachment to the sovereign, &c.

[Footnote 1: From Mr. Green's note taken at the delivery. Ed.]

LECTURE II. [1]

GENERAL CHARACTER OP THE GOTHIC LITERATURE AND ART.

In my last lecture I stated that the descendants of j.a.phet and Shem peopled Europe and Asia, fulfilling in their distribution the prophecies of Scripture, while the descendants of Ham pa.s.sed into Africa, there also actually verifying the interdiction p.r.o.nounced against them. The Keltic and Teutonic nations occupied that part of Europe, which is now France, Britain, Germany, Sweden, Denmark, &c. They were in general a hardy race, possessing great fort.i.tude, and capable of great endurance.

The Romans slowly conquered the more southerly portion of their tribes, and succeeded only by their superior arts, their policy, and better discipline. After a time, when the Goths,--to use the name of the n.o.blest and most historical of the Teutonic tribes,--had acquired some knowledge of these arts from mixing with their conquerors, they invaded the Roman territories. The hardy habits, the steady perseverance, the better faith of the enduring Goth rendered him too formidable an enemy for the corrupt Roman, who was more inclined to purchase the subjection of his enemy, than to go through the suffering necessary to secure it.

The conquest of the Romans gave to the Goths the Christian religion as it was then existing in Italy; and the light and graceful building of Grecian, or Roman-Greek order, became singularly combined with the ma.s.sy architecture of the Goths, as wild and varied as the forest vegetation which it resembled. The Greek art is beautiful. When I enter a Greek church, my eye is charmed, and my mind elated; I feel exalted, and proud that I am a man. But the Gothic art is sublime. On entering a cathedral, I am filled with devotion and with awe; I am lost to the actualities that surround me, and my whole being expands into the infinite; earth and air, nature and art, all swell up into eternity, and the only sensible impression left, is, 'that I am nothing!' This religion, while it tended to soften the manners of the Northern tribes, was at the same time highly congenial to their nature. The Goths are free from the stain of hero worship. Gazing on their rugged mountains, surrounded by impa.s.sable forests, accustomed to gloomy seasons, they lived in the bosom of nature, and worshipped an invisible and unknown deity. Firm in his faith, domestic in his habits, the life of the Goth was simple and dignified, yet tender and affectionate.

The Greeks were remarkable for complacency and completion; they delighted in whatever pleased the eye; to them it was not enough to have merely the idea of a divinity, they must have it placed before them, shaped in the most perfect symmetry, and presented with the nicest judgment; and if we look upon any Greek production of art, the beauty of its parts, and the harmony of their union, the complete and complacent effect of the whole, are the striking characteristics. It is the same in their poetry. In Homer you have a poem perfect in its form, whether originally so, or from the labour of after critics, I know not; his descriptions are pictures brought vividly before you, and as far as the eye and understanding are concerned, I am indeed gratified. But if I wish my feelings to be affected, if I wish my heart to be touched, if I wish to melt into sentiment and tenderness, I must turn to the heroic songs of the Goths, to the poetry of the middle ages. The worship of statues in Greece had, in a civil sense, its advantage, and disadvantage; advantage, in promoting statuary and the arts; disadvantage, in bringing their G.o.ds too much on a level with human beings, and thence depriving them of their dignity, and gradually giving rise to scepticism and ridicule. But no statue, no artificial emblem, could satisfy the Northman's mind; the dark wild imagery of nature, which surrounded him, and the freedom of his life, gave his mind a tendency to the infinite, so that he found rest in that which presented no end, and derived satisfaction from that which was indistinct.

We have few and uncertain vestiges of Gothic literature till the time of Theodoric, who encouraged his subjects to write, and who made a collection of their poems. These consisted chiefly of heroic songs, sung at the Court; for at that time this was the custom. Charlemagne, in the beginning of the ninth century, greatly encouraged letters, and made a further collection of the poems of his time, among which were several epic poems of great merit; or rather in strictness there was a vast cycle of heroic poems, or minstrelsies, from and out of which separate poems were composed. The form of poetry was, however, for the most part, the metrical romance and heroic tale. Charlemagne's army, or a large division of it, was utterly destroyed in the Pyrenees, when returning from a successful attack on the Arabs of Navarre and Arragon; yet the name of Roncesvalles became famous in the songs of the Gothic poets. The Greeks and Romans would not have done this; they would not have recorded in heroic verse the death and defeat of their fellow-countrymen. But the Goths, firm in their faith, with a constancy not to be shaken, celebrated those brave men who died for their religion and their country! What, though they had been defeated, they died without fear, as they had lived without reproach; they left no stain on their names, for they fell fighting for their G.o.d, their liberty, and their rights; and the song that sang that day's reverse animated them to future victory and certain vengeance.

I must now turn to our great monarch, Alfred, one of the most august characters that any age has ever produced; and when I picture him after the toils of government and the dangers of battle, seated by a solitary lamp, translating the holy scriptures into the Saxon tongue,--when I reflect on his moderation in success, on his fort.i.tude and perseverance in difficulty and defeat, and on the wisdom and extensive nature of his legislation, I am really at a loss which part of this great man's character most to admire. Yet above all, I see the grandeur, the freedom, the mildness, the domestic unity, the universal character of the middle ages condensed into Alfred's glorious inst.i.tution of the trial by jury. I gaze upon it as the immortal symbol of that age;--an age called indeed dark;--but how could that age be considered dark, which solved the difficult problem of universal liberty, freed man from the shackles of tyranny, and subjected his actions to the decision of twelve of his fellow countrymen? The liberty of the Greeks was a phenomenon, a meteor, which blazed for a short time, and then sank into eternal darkness. It was a combination of most opposite materials, slavery and liberty. Such can neither be happy nor lasting. The Goths on the other hand said, You shall be our Emperor; but we must be Princes on our own estates, and over them you shall have no power! The Va.s.sals said to their Prince, We will serve you in your wars, and defend your castle; but we must have liberty in our own circle, our cottage, our cattle, our proportion of land. The Cities said, We acknowledge you for our Emperor; but we must have our walls and our strong holds, and be governed by our own laws. Thus all combined, yet all were separate; all served, yet all were free. Such a government could not exist in a dark age. Our ancestors may not indeed have been deep in the metaphysics of the schools; they may not have shone in the fine arts; but much knowledge of human nature, much practical wisdom must have existed amongst them, when this admirable const.i.tution was formed; and I believe it is a decided truth, though certainly an awful lesson, that nations are not the most happy at the time when literature and the arts flourish the most among them.

The translations I had promised in my syllabus I shall defer to the end of the course, when I shall give a single lecture of recitations ill.u.s.trative of the different ages of poetry. There is one Northern tale I will relate, as it is one from which Shakspeare derived that strongly marked and extraordinary scene between Richard III. and the Lady Anne.

It may not be equal to that in strength and genius, but it is, undoubtedly, superior in decorum and delicacy.

A Knight had slain a Prince, the lord of a strong castle, in combat. He afterwards contrived to get into the castle, where he obtained an interview with the Princess's attendant, whose life he had saved in some encounter; he told her of his love for her mistress, and won her to his interest. She then slowly and gradually worked on her mistress's mind, spoke of the beauty of his person, the fire of his eyes, the sweetness of his voice, his valour in the field, his gentleness in the court; in short, by watching her opportunities, she at last filled the Princess's soul with this one image; she became restless; sleep forsook her; her curiosity to see this Knight became strong; but her maid still deferred the interview, till at length she confessed she was in love with him;--the Knight is then introduced, and the nuptials are quickly celebrated.

In this age there was a tendency in writers to the droll and the grotesque, and in the little dramas which at that time existed, there were singular instances of these. It was the disease of the age. It is a remarkable fact that Luther and Melancthon, the great religious reformers of that day, should have strongly recommended for the education of children, dramas, which at present would be considered highly indecorous, if not bordering on a deeper sin. From one which they particularly recommended, I will give a few extracts; more I should not think it right to do. The play opens with:

Adam and Eve washing and dressing their children to appear before the Lord, who is coming from heaven to hear them repeat the Lord's Prayer, Belief, &c. In the next scene the Lord appears seated like a schoolmaster, with the children standing round, when Cain, who is behind hand, and a sad pickle, comes running in with a b.l.o.o.d.y nose and his hat on. Adam says, "What, with your hat on!" Cain then goes up to shake hands with the Almighty, when Adam says (giving him a cuff), "Ah, would you give your left hand to the Lord?" At length Cain takes his place in the cla.s.s, and it becomes his turn to say the Lord's Prayer. At this time the Devil (a constant attendant at that time) makes his appearance, and getting behind Cain, whispers in his ear; instead of the Lord's Prayer, Cain gives it so changed by the transposition of the words, that the meaning is reversed; yet this is so artfully done by the author, that it is exactly as an obstinate child would answer, who knows his lesson, yet does not choose to say it. In the last scene, horses in rich trappings and carriages covered with gold are introduced, and the good children are to ride in them and be Lord Mayors, Lords, &c.; Cain and the bad ones are to be made cobblers and tinkers, and only to a.s.sociate with such.

This, with numberless others, was written by Hans Sachs. Our simple ancestors, firm in their faith, and pure in their morals, were only amused by these pleasantries, as they seemed to them, and neither they nor the reformers feared their having any influence hostile to religion.

When I was many years back in the north of Germany, there were several innocent superst.i.tions in practice. Among others at Christmas, presents used to be given to the children by the parents, and they were delivered on Christmas day by a person who personated, and was supposed by the children to be, Christ: early on Christmas morning he called, knocking loudly at the door, and (having received his instructions) left presents for the good and a rod for the bad. Those who have since been in Germany have found this custom relinquished; it was considered profane and irrational. Yet they have not found the children better, nor the mothers more careful of their offspring; they have not found their devotion more fervent, their faith more strong, nor their morality more pure. [2]

[Footnote 1: From Mr. William Hammond's note taken at the delivery. Ed.]

[Footnote 2: See this custom of Knecht Rupert more minutely described in Mr. Coleridge's own letter from Germany, published in the 2nd vol. of the 'Friend', p. 320. Ed.; also in the 1st vol. of the 'Bibliographia Epistolaris', currently also available in .txt and .html form, free for download from Project Gutenberg http://promo.net/pg, (text Ed.)]

LECTURE III.

THE TROUBADOURS--BOCCACCIO--PETRARCH--PULC--CHAUCER--SPENSER.

The last Lecture was allotted to an investigation into the origin and character of a species of poetry, the least influenced of any by the literature of Greece and Rome,--that in which the portion contributed by the Gothic conquerors, the predilections and general tone or habit of thought and feeling, brought by our remote ancestors with them from the forests of Germany, or the deep dells and rocky mountains of Norway, are the most prominent. In the present Lecture I must introduce you to a species of poetry, which had its birth-place near the centre of Roman glory, and in which, as might be antic.i.p.ated, the influences of the Greek and Roman muse are far more conspicuous,--as great, indeed, as the efforts of intentional imitation on the part of the poets themselves could render them. But happily for us and for their own fame, the intention of the writers as men is often at complete variance with the genius of the same men as poets. To the force of their intention we owe their mythological ornaments, and the greater definiteness of their imagery; and their pa.s.sion for the beautiful, the voluptuous, and the artificial, we must in part attribute to the same intention, but in part likewise to their natural dispositions and tastes. For the same climate and many of the same circ.u.mstances were acting on them, which had acted on the great cla.s.sics, whom they were endeavouring to imitate. But the love of the marvellous, the deeper sensibility, the higher reverence for womanhood, the characteristic spirit of sentiment and courtesy,--these were the heir-looms of nature, which still regained the ascendant, whenever the use of the living mother-language enabled the inspired poet to appear instead of the toilsome scholar.

From this same union, in which the soul (if I may dare so express myself) was Gothic, while the outward forms and a majority of the words themselves, were the reliques of the Roman, arose the Romance, or romantic language, in which the Troubadours or Love-singers of Provence sang and wrote, and the different dialects of which have been modified into the modern Italian, Spanish, and Portuguese; while the language of the Trouveurs, Trouveres, or Norman-French poets, forms the intermediate link between the Romance or modified Roman, and the Teutonic, including the Dutch, Danish, Swedish, and the upper and lower German, as being the modified Gothic. And as the northernmost extreme of the Norman-French, or that part of the link in which it formed on the Teutonic, we must take the Norman-English minstrels and metrical romances, from the greater predominance of the Anglo-Saxon Gothic in the derivation of the words. I mean, that the language of the English metrical romance is less romanized, and has fewer words, not originally of a northern origin, than the same romances in the Norman-French; which is the more striking, because the former were for the most part translated from the latter; the authors of which seem to have eminently merited their name of Trouveres, or inventors. Thus then we have a chain with two rings or staples:--at the southern end there is the Roman, or Latin; at the northern end the Keltic, Teutonic, or Gothic; and the links beginning with the southern end, are the Romance, including the Provencal, the Italian, Spanish, and Portuguese, with their different dialects, then the Norman-French, and lastly the English.

My object in adverting to the Italian poets, is not so much for their own sakes, in which point of view Dante and Ariosto alone would have required separate Lectures, but for the elucidation of the merits of our countrymen, as to what extent we must consider them as fortunate imitators of their Italian predecessors, and in what points they have the higher claims of original genius. Of Dante, I am to speak elsewhere.

Of Boccaccio, who has little interest as a metrical poet in any respect, and none for my present purpose, except, perhaps, as the reputed inventor or introducer of the octave stanza in his 'Teseide', it will be sufficient to say, that we owe to him the subjects of numerous poems taken from his famous tales, the happy art of narration, and the still greater merit of a depth and fineness in the workings of the pa.s.sions, in which last excellence, as likewise in the wild and imaginative character of the situations, his almost neglected romances appear to me greatly to excel his far famed 'Decameron'. To him, too, we owe the more doubtful merit of having introduced into the Italian prose, and by the authority of his name and the influence of his example, more or less throughout Europe, the long interwoven periods, and architectural structure which arose from the very nature of their language in the Greek writers, but which already in the Latin orators and historians, had betrayed a species of effort, a foreign something, which had been superinduced on the language, instead of growing out of it; and which was far too alien from that individualizing and confederating, yet not blending, character of the North, to become permanent, although its magnificence and stateliness were objects of admiration and occasional imitation. This style diminished the control of the writer over the inner feelings of men, and created too great a charm between the body and the life; and hence especially it was abandoned by Luther.

But lastly, to Boccaccio's sanction we must trace a large portion of the mythological pedantry and incongruous paganisms, which for so long a period deformed the poetry, even of the truest poets. To such an extravagance did Boccaccio himself carry this folly, that in a romance of chivalry, he has uniformly styled G.o.d the Father Jupiter, our Saviour Apollo, and the Evil Being Pluto. But for this there might be some excuse pleaded. I dare make none for the gross and disgusting licentiousness, the daring profaneness, which rendered the 'Decameron'

of Boccaccio the parent of a hundred worse children, fit to be cla.s.sed among the enemies of the human race; which poisons 'Ariosto'--(for that I may not speak oftener than necessary of so odious a subject, I mention it here once for all)--which interposes a painful mixture in the humour of Chaucer, and which has once or twice seduced even our pure-minded Spenser into a grossness, as heterogeneous from the spirit of his great poem, as it was alien to the delicacy of his morals.

PETRARCH.

Born at Arezzo, 1304.--Died 1374.

Petrarch was the final blossom and perfection of the Troubadours. See Biog. Lit. vol. ii. p.27, &c.

NOTES ON PETRARCH'S [1] SONNETS,

CANZONES, &c.

VOL. I.

Good:

SONNET. 1. Voi, ch' ascoltate, &c.

7. La gola, e 'l sonno, &c.

11. Se la mia vita, &c.

12. Quando fra l'altre, &c.

18. Vergognando talor, &c.

25. Quanto piu m' avvicino, &c.

28. Solo e pensoso, &c.

29. S' io credessi, &c.