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he but have loved it purely, and with his whole undivided heart, it had been well. For Poetry, as Burns could have followed it, is but another form of Wisdom, of Religion; is itself Wisdom and Religion. But this also was denied him. His poetry is a stray vagrant gleam, which will not be extinguished within him, yet rises not to be the true light of his path, but is often a wildfire that misleads him. It was not necessary for Burns to be rich, to be, or to seem, 'independent'; but it was necessary for him to be at one with his own heart; to place what was highest in his nature highest also in his life; 'to seek within himself for that consistency and sequence, which external events would forever refuse him.' 15 He was born a poet; poetry was the celestial element of his being, and should have been the soul of his whole endeavors. Lifted into that serene ether, whither he had wings given him to mount, he would have needed no other elevation: poverty, neglect, and 20 all evil, save the desecration of himself and his Art, were a small matter to him; the pride and the passions of the world lay far beneath his feet; and he looked down alike on noble and slave, on prince and beggar, and all that wore the stamp of man, with clear 25 recognition, with brotherly affection, with sympathy,
with pity. Nay, we question whether for his culture. as a Poet poverty and much suffering for a season were not absolutely advantageous. Great men, in looking back over their lives, have testified to that effect. 'I would not for much,' says Jean Paul,°5 'that I had been born richer.' And yet Paul's birth was poor enough; for, in another place, he adds: 'The prisoner's allowance is bread and water; and I had often only the latter.' But the gold that is refined in the hottest furnace comes out the purest; 10 or, as he has himself expressed it, 'the canary-bird sings sweeter the longer it has been trained in a darkened cage.'
A man like Burns might have divided his hours between poetry and virtuous industry; industry which 15 all true feeling sanctions, nay prescribes, and which has a beauty, for that cause, beyond the pomp of thrones: but to divide his hours between poetry and rich men's banquets was an ill-starred and inauspicious attempt. How could he be at ease at such 20 banquets? What had he to do there, mingling his music with the coarse roar of altogether earthly voices; brightening the thick smoke of intoxication. with fire lent him from heaven? Was it his aim to enjoy life? To-morrow he must go drudge as an 25
Exciseman! We wonder not that Burns became moody, indignant, and at times an offender against certain rules of society; but rather that he did not grow utterly frantic, and run amuck against them all. 5 How could a man, so falsely placed, by his own or others' fault, ever know contentment or peaceable diligence for an hour? What he did, under such perverse guidance, and what he forbore to do, alike fill us with astonishment at the natural strength and 10 worth of his character.
Doubtless there was a remedy for this perverseness; but not in others; only in himself; least of all in simple increase of wealth and worldly 'respectability.' We hope we have now heard enough about the 15 efficacy of wealth for poetry, and to make poets happy. Nay, have we not seen another instance of it in these very days? Byron, a man of an endowment considerably less ethereal than that of Burns, is born in the rank not of a Scottish ploughman, but of an 20 English peer: the highest worldly honors, the fairest worldly career, are his by inheritance; the richest I harvest of fame he soon reaps, in another province, by his own hand. And what does all this avail him?
Is he happy, is he good, is he true? Alas, he has a 25 poet's soul, and strives towards the Infinite and the
Eternal; and soon feels that all this is but mounting to the house-top to reach the stars! Like Burns, he is only a proud man; might, like him, have 'purchased a pocket-copy of Milton to study the character of Satan'; for Satan also is Byron's grand exemplar, 5 the hero of his poetry, and the model apparently of his conduct. As in Burns's case too, the celestial element will not mingle with the clay of earth; both poet and man of the world he must not be; vulgar Ambition will not live kindly with poetic Adoration; 10 he cannot serve God and Mammon. Byron, like Burns, is not happy; nay, he is the most wretched of all men. His life is falsely arranged: the fire that is in him is not a strong, still, central fire, warming into beauty the products of a world; but it is the mad fire of a 15 volcano; and now — we look sadly into the ashes of a crater, which ere long will fill itself with snow!
ALSONG "TELUMİNATI "KAN
ORIGEN TOURS JAVORS,
Byron and Burns were sent forth as missionaries to their generation, to teach it a higher Doctrine, a purer Truth; they had a message to deliver, which left 20 them no rest till it was accomplished; in dim throes of pain, this divine behest lay smouldering within them; for they knew not what it meant, and felt it only in mysterious anticipation, and they had to die without articulately uttering it. They are in the 25
camp of the Unconverted; yet not as high messengers of rigorous though benignant truth, but as soft flattering singers, and in pleasant fellowship will they live there they are first adulated, then persecuted; they 5 accomplish little for others; they find no peace for themselves, but only death and the peace of the grave. We confess, it is not without a certain mournful awe that we view the fate of these noble souls, so richly gifted, yet ruined to so little purpose with all their 10 gifts. It seems to us there is a stern moral taught in this piece of history, — twice told us in our own time! Surely to men of like genius, if there be any such, it carries with it a lesson of deep impressive significance. Surely it would become such a man, furnished for the highest of all enterprises, that of being the Poet of his Age, to consider well what it is that he attempts, and in what spirit he attempts it. For the words of Milton° are true in all times, and were never truer than in this: 'He who would write heroic poems 20 must make his whole life a heroic poem.' If he cannot first so make his life, then let him hasten from this arena; for neither its lofty glories, nor its fearful perils, are for him. Let him dwindle into a modish balladmonger; let him worship and be-sing the idols 25 of the time, and the time will not fail to reward him.