No More Learning

B.

"Ah, yes; I have some faint notion of what you mean; it might be made
to answer, no doubt--but in my time we employed scarcely any thing else
than the Bichloride of Mercury. "

"But what we are especially at a loss to understand," said Doctor
Ponnonner, "is how it happens that, having been dead and buried in Egypt
five thousand years ago, you are here to-day all alive and looking so
delightfully well. "

"Had I been, as you say, dead," replied the Count, "it is more than
probable that dead, I should still be; for I perceive you are yet in the
infancy of Calvanism, and cannot accomplish with it what was a common
thing among us in the old days. But the fact is, I fell into catalepsy,
and it was considered by my best friends that I was either dead or
should be; they accordingly embalmed me at once--I presume you are aware
of the chief principle of the embalming process? "

"Why not altogether. "

"Why, I perceive--a deplorable condition of ignorance! Well I cannot
enter into details just now: but it is necessary to explain that to
embalm (properly speaking), in Egypt, was to arrest indefinitely all the
animal functions subjected to the process. I use the word 'animal' in
its widest sense, as including the physical not more than the moral
and vital being. I repeat that the leading principle of embalmment
consisted, with us, in the immediately arresting, and holding in
perpetual abeyance, all the animal functions subjected to the process.
To be brief, in whatever condition the individual was, at the period of
embalmment, in that condition he remained. Now, as it is my good fortune
to be of the blood of the Scarabaeus, I was embalmed alive, as you see
me at present. "

"The blood of the Scarabaeus! " exclaimed Doctor Ponnonner.

"Yes. The Scarabaeus was the insignium or the 'arms,' of a very
distinguished and very rare patrician family. To be 'of the blood of the
Scarabaeus,' is merely to be one of that family of which the Scarabaeus
is the insignium. I speak figuratively. "

"But what has this to do with you being alive? "

"Why, it is the general custom in Egypt to deprive a corpse, before
embalmment, of its bowels and brains; the race of the Scarabaei alone
did not coincide with the custom. Had I not been a Scarabeus, therefore,
I should have been without bowels and brains; and without either it is
inconvenient to live. "

"I perceive that," said Mr. Buckingham, "and I presume that all the
entire mummies that come to hand are of the race of Scarabaei. "

"Beyond doubt. "

"I thought," said Mr. Gliddon, very meekly, "that the Scarabaeus was one
of the Egyptian gods. "

"One of the Egyptian _what? "_ exclaimed the Mummy, starting to its feet.

"Gods! " repeated the traveller.

"Mr. Gliddon, I really am astonished to hear you talk in this style,"
said the Count, resuming his chair. "No nation upon the face of the
earth has ever acknowledged more than one god. The Scarabaeus, the Ibis,
etc. , were with us (as similar creatures have been with others) the
symbols, or media, through which we offered worship to the Creator too
august to be more directly approached. "

There was here a pause. At length the colloquy was renewed by Doctor
Ponnonner.

"It is not improbable, then, from what you have explained," said he,
"that among the catacombs near the Nile there may exist other mummies of
the Scarabaeus tribe, in a condition of vitality? "

"There can be no question of it," replied the Count; "all the Scarabaei
embalmed accidentally while alive, are alive now. Even some of those
purposely so embalmed, may have been overlooked by their executors, and
still remain in the tomb. "

"Will you be kind enough to explain," I said, "what you mean by
'purposely so embalmed'? "

"With great pleasure! " answered the Mummy, after surveying me leisurely
through his eye-glass--for it was the first time I had ventured to
address him a direct question.

"With great pleasure," he said. "The usual duration of man's life, in
my time, was about eight hundred years. Few men died, unless by most
extraordinary accident, before the age of six hundred; few lived longer
than a decade of centuries; but eight were considered the natural
term. After the discovery of the embalming principle, as I have already
described it to you, it occurred to our philosophers that a laudable
curiosity might be gratified, and, at the same time, the interests of
science much advanced, by living this natural term in installments. In
the case of history, indeed, experience demonstrated that something of
this kind was indispensable. An historian, for example, having attained
the age of five hundred, would write a book with great labor and then
get himself carefully embalmed; leaving instructions to his executors
pro tem. , that they should cause him to be revivified after the lapse of
a certain period--say five or six hundred years. Resuming existence at
the expiration of this time, he would invariably find his great work
converted into a species of hap-hazard note-book--that is to say, into
a kind of literary arena for the conflicting guesses, riddles, and
personal squabbles of whole herds of exasperated commentators.
These guesses, etc. , which passed under the name of annotations, or
emendations, were found so completely to have enveloped, distorted, and
overwhelmed the text, that the author had to go about with a lantern to
discover his own book. When discovered, it was never worth the trouble
of the search. After re-writing it throughout, it was regarded as the
bounden duty of the historian to set himself to work immediately
in correcting, from his own private knowledge and experience, the
traditions of the day concerning the epoch at which he had originally
lived. Now this process of re-scription and personal rectification,
pursued by various individual sages from time to time, had the effect of
preventing our history from degenerating into absolute fable. "

"I beg your pardon," said Doctor Ponnonner at this point, laying his
hand gently upon the arm of the Egyptian--"I beg your pardon, sir, but
may I presume to interrupt you for one moment? "

"By all means, sir," replied the Count, drawing up.

"I merely wished to ask you a question," said the Doctor. "You mentioned
the historian's personal correction of traditions respecting his own
epoch. Pray, sir, upon an average what proportion of these Kabbala were
usually found to be right? "

"The Kabbala, as you properly term them, sir, were generally discovered
to be precisely on a par with the facts recorded in the un-re-written
histories themselves;--that is to say, not one individual iota of either
was ever known, under any circumstances, to be not totally and radically
wrong. "

"But since it is quite clear," resumed the Doctor, "that at least five
thousand years have elapsed since your entombment, I take it for
granted that your histories at that period, if not your traditions
were sufficiently explicit on that one topic of universal interest, the
Creation, which took place, as I presume you are aware, only about ten
centuries before. "

"Sir! " said the Count Allamistakeo.

The Doctor repeated his remarks, but it was only after much additional
explanation that the foreigner could be made to comprehend them. The
latter at length said, hesitatingly:

"The ideas you have suggested are to me, I confess, utterly novel.
During my time I never knew any one to entertain so singular a fancy
as that the universe (or this world if you will have it so) ever had
a beginning at all. I remember once, and once only, hearing something
remotely hinted, by a man of many speculations, concerning the origin
_of the human race;_ and by this individual, the very word _Adam_
(or Red Earth), which you make use of, was employed. He employed
it, however, in a generical sense, with reference to the spontaneous
germination from rank soil (just as a thousand of the lower genera of
creatures are germinated)--the spontaneous germination, I say, of five
vast hordes of men, simultaneously upspringing in five distinct and
nearly equal divisions of the globe. "

Here, in general, the company shrugged their shoulders, and one or
two of us touched our foreheads with a very significant air. Mr. Silk
Buckingham, first glancing slightly at the occiput and then at the
sinciput of Allamistakeo, spoke as follows:

"The long duration of human life in your time, together with
the occasional practice of passing it, as you have explained, in
installments, must have had, indeed, a strong tendency to the general
development and conglomeration of knowledge. I presume, therefore, that
we are to attribute the marked inferiority of the old Egyptians in
all particulars of science, when compared with the moderns, and more
especially with the Yankees, altogether to the superior solidity of the
Egyptian skull. "

"I confess again," replied the Count, with much suavity, "that I am
somewhat at a loss to comprehend you; pray, to what particulars of
science do you allude? "

Here our whole party, joining voices, detailed, at great length, the
assumptions of phrenology and the marvels of animal magnetism.

Having heard us to an end, the Count proceeded to relate a few
anecdotes, which rendered it evident that prototypes of Gall and
Spurzheim had flourished and faded in Egypt so long ago as to have been
nearly forgotten, and that the manoeuvres of Mesmer were really very
contemptible tricks when put in collation with the positive miracles
of the Theban savans, who created lice and a great many other similar
things.

I here asked the Count if his people were able to calculate eclipses. He
smiled rather contemptuously, and said they were.

This put me a little out, but I began to make other inquiries in regard
to his astronomical knowledge, when a member of the company, who had
never as yet opened his mouth, whispered in my ear, that for information
on this head, I had better consult Ptolemy (whoever Ptolemy is), as well
as one Plutarch de facie lunae.

I then questioned the Mummy about burning-glasses and lenses, and, in
general, about the manufacture of glass; but I had not made an end of my
queries before the silent member again touched me quietly on the elbow,
and begged me for God's sake to take a peep at Diodorus Siculus. As
for the Count, he merely asked me, in the way of reply, if we moderns
possessed any such microscopes as would enable us to cut cameos in the
style of the Egyptians. While I was thinking how I should answer
this question, little Doctor Ponnonner committed himself in a very
extraordinary way.

"Look at our architecture! " he exclaimed, greatly to the indignation of
both the travellers, who pinched him black and blue to no purpose.

"Look," he cried with enthusiasm, "at the Bowling-Green Fountain in New
York! or if this be too vast a contemplation, regard for a moment the
Capitol at Washington, D. C. ! "--and the good little medical man went
on to detail very minutely, the proportions of the fabric to which he
referred. He explained that the portico alone was adorned with no less
than four and twenty columns, five feet in diameter, and ten feet apart.

The Count said that he regretted not being able to remember, just
at that moment, the precise dimensions of any one of the principal
buildings of the city of Aznac, whose foundations were laid in the night
of Time, but the ruins of which were still standing, at the epoch of
his entombment, in a vast plain of sand to the westward of Thebes. He
recollected, however, (talking of the porticoes,) that one affixed to
an inferior palace in a kind of suburb called Carnac, consisted of a
hundred and forty-four columns, thirty-seven feet in circumference, and
twenty-five feet apart. The approach to this portico, from the Nile,
was through an avenue two miles long, composed of sphynxes, statues, and
obelisks, twenty, sixty, and a hundred feet in height. The palace itself
(as well as he could remember) was, in one direction, two miles long,
and might have been altogether about seven in circuit. Its walls were
richly painted all over, within and without, with hieroglyphics. He
would not pretend to assert that even fifty or sixty of the Doctor's
Capitols might have been built within these walls, but he was by
no means sure that two or three hundred of them might not have
been squeezed in with some trouble. That palace at Carnac was an
insignificant little building after all. He (the Count), however, could
not conscientiously refuse to admit the ingenuity, magnificence, and
superiority of the Fountain at the Bowling Green, as described by the
Doctor. Nothing like it, he was forced to allow, had ever been seen in
Egypt or elsewhere.

I here asked the Count what he had to say to our railroads.

"Nothing," he replied, "in particular. " They were rather slight, rather
ill-conceived, and clumsily put together. They could not be compared, of
course, with the vast, level, direct, iron-grooved causeways upon which
the Egyptians conveyed entire temples and solid obelisks of a hundred
and fifty feet in altitude.

I spoke of our gigantic mechanical forces.

He agreed that we knew something in that way, but inquired how I should
have gone to work in getting up the imposts on the lintels of even the
little palace at Carnac.

This question I concluded not to hear, and demanded if he had any idea
of Artesian wells; but he simply raised his eyebrows; while Mr. Gliddon
winked at me very hard and said, in a low tone, that one had been
recently discovered by the engineers employed to bore for water in the
Great Oasis.

I then mentioned our steel; but the foreigner elevated his nose, and
asked me if our steel could have executed the sharp carved work seen on
the obelisks, and which was wrought altogether by edge-tools of copper.

This disconcerted us so greatly that we thought it advisable to vary the
attack to Metaphysics. We sent for a copy of a book called the "Dial,"
and read out of it a chapter or two about something that is not very
clear, but which the Bostonians call the Great Movement of Progress.

The Count merely said that Great Movements were awfully common things in
his day, and as for Progress, it was at one time quite a nuisance, but
it never progressed.

We then spoke of the great beauty and importance of Democracy, and
were at much trouble in impressing the Count with a due sense of the
advantages we enjoyed in living where there was suffrage ad libitum, and
no king.

He listened with marked interest, and in fact seemed not a little
amused. When we had done, he said that, a great while ago, there had
occurred something of a very similar sort. Thirteen Egyptian provinces
determined all at once to be free, and to set a magnificent example to
the rest of mankind. They assembled their wise men, and concocted the
most ingenious constitution it is possible to conceive. For a while they
managed remarkably well; only their habit of bragging was prodigious.
The thing ended, however, in the consolidation of the thirteen states,
with some fifteen or twenty others, in the most odious and insupportable
despotism that was ever heard of upon the face of the Earth.

I asked what was the name of the usurping tyrant.

As well as the Count could recollect, it was Mob.

Not knowing what to say to this, I raised my voice, and deplored the
Egyptian ignorance of steam.

The Count looked at me with much astonishment, but made no answer. The
silent gentleman, however, gave me a violent nudge in the ribs with his
elbows--told me I had sufficiently exposed myself for once--and demanded
if I was really such a fool as not to know that the modern steam-engine
is derived from the invention of Hero, through Solomon de Caus.

We were now in imminent danger of being discomfited; but, as good luck
would have it, Doctor Ponnonner, having rallied, returned to our rescue,
and inquired if the people of Egypt would seriously pretend to rival the
moderns in the all--important particular of dress.

The Count, at this, glanced downward to the straps of his pantaloons,
and then taking hold of the end of one of his coat-tails, held it up
close to his eyes for some minutes. Letting it fall, at last, his mouth
extended itself very gradually from ear to ear; but I do not remember
that he said any thing in the way of reply.

Hereupon we recovered our spirits, and the Doctor, approaching the Mummy
with great dignity, desired it to say candidly, upon its honor as
a gentleman, if the Egyptians had comprehended, at any period, the
manufacture of either Ponnonner's lozenges or Brandreth's pills.

We looked, with profound anxiety, for an answer--but in vain. It was
not forthcoming. The Egyptian blushed and hung down his head. Never was
triumph more consummate; never was defeat borne with so ill a
grace. Indeed, I could not endure the spectacle of the poor Mummy's
mortification. I reached my hat, bowed to him stiffly, and took leave.

Upon getting home I found it past four o'clock, and went immediately
to bed. It is now ten A. M. I have been up since seven, penning these
memoranda for the benefit of my family and of mankind. The former I
shall behold no more. My wife is a shrew. The truth is, I am heartily
sick of this life and of the nineteenth century in general. I am
convinced that every thing is going wrong. Besides, I am anxious to
know who will be President in 2045. As soon, therefore, as I shave and
swallow a cup of coffee, I shall just step over to Ponnonner's and get
embalmed for a couple of hundred years.




THE POETIC PRINCIPLE

IN speaking of the Poetic Principle, I have no design to be either
thorough or profound. While discussing, very much at random, the
essentiality of what we call Poetry, my principal purpose will be to
cite for consideration, some few of those minor English or American
poems which best suit my own taste, or which, upon my own fancy, have
left the most definite impression. By "minor poems" I mean, of course,
poems of little length. And here, in the beginning, permit me to say
a few words in regard to a somewhat peculiar principle, which, whether
rightfully or wrongfully, has always had its influence in my own
critical estimate of the poem. I hold that a long poem does not exist. I
maintain that the phrase, "a long poem," is simply a flat contradiction
in terms.

I need scarcely observe that a poem deserves its title only inasmuch as
it excites, by elevating the soul. The value of the poem is in the ratio
of this elevating excitement. But all excitements are, through a psychal
necessity, transient. That degree of excitement which would entitle
a poem to be so called at all, cannot be sustained throughout a
composition of any great length. After the lapse of half an hour, at the
very utmost, it flags--fails--a revulsion ensues--and then the poem is,
in effect, and in fact, no longer such.

There are, no doubt, many who have found difficulty in reconciling
the critical dictum that the "Paradise Lost" is to be devoutly admired
throughout, with the absolute impossibility of maintaining for it,
during perusal, the amount of enthusiasm which that critical dictum
would demand. This great work, in fact, is to be regarded as poetical,
only when, losing sight of that vital requisite in all works of Art,
Unity, we view it merely as a series of minor poems. If, to preserve
its Unity--its totality of effect or impression--we read it (as would be
necessary) at a single sitting, the result is but a constant alternation
of excitement and depression. After a passage of what we feel to be
true poetry, there follows, inevitably, a passage of platitude which no
critical prejudgment can force us to admire; but if, upon completing
the work, we read it again, omitting the first book--that is to say,
commencing with the second--we shall be surprised at now finding
that admirable which we before condemned--that damnable which we had
previously so much admired. It follows from all this that the ultimate,
aggregate, or absolute effect of even the best epic under the sun, is a
nullity:--and this is precisely the fact.

In regard to the Iliad, we have, if not positive proof, at least very
good reason for believing it intended as a series of lyrics; but,
granting the epic intention, I can say only that the work is based in an
imperfect sense of art. The modern epic is, of the supposititious ancient
model, but an inconsiderate and blindfold imitation. But the day of
these artistic anomalies is over. If, at any time, any very long poem
_were _popular in reality, which I doubt, it is at least clear that no
very long poem will ever be popular again.

That the extent of a poetical work is, _ceteris paribus, _the measure
of its merit, seems undoubtedly, when we thus state it, a proposition
sufficiently absurd--yet we are indebted for it to the Quarterly
Reviews. Surely there can be nothing in mere _size, _abstractly
considered--there can be nothing in mere _bulk, so _far as a volume
is concerned, which has so continuously elicited admiration from these
saturnine pamphlets! A mountain, to be sure, by the mere sentiment of
physical magnitude which it conveys, _does _impress us with a sense
of the sublime--but no man is impressed after _this _fashion by the
material grandeur of even "The Columbiad. " Even the Quarterlies have
not instructed us to be so impressed by it. As _yet, _they have not
_insisted _on our estimating "Lamar" tine by the cubic foot, or Pollock
by the pound--but what else are we to _infer _from their continual
plating about "sustained effort"? If, by "sustained effort," any little
gentleman has accomplished an epic, let us frankly commend him for the
effort--if this indeed be a thing conk mendable--but let us forbear
praising the epic on the effort's account. It is to be hoped that common
sense, in the time to come, will prefer deciding upon a work of Art
rather by the impression it makes--by the effect it produces--than by
the time it took to impress the effect, or by the amount of "sustained
effort" which had been found necessary in effecting the impression. The
fact is, that perseverance is one thing and genius quite another--nor
can all the Quarterlies in Christendom confound them. By and by, this
proposition, with many which I have been just urging, will be received
as self-evident. In the meantime, by being generally condemned as
falsities, they will not be essentially damaged as truths.

On the other hand, it is clear that a poem may be improperly brief.
Undue brevity degenerates into mere epigrammatism. A very short poem,
while now and then producing a brilliant or vivid, never produces a
profound or enduring effect. There must be the steady pressing down
of the stamp upon the wax. De Beranger has wrought innumerable
things, pungent and spirit-stirring, but in general they have been too
imponderous to stamp themselves deeply into the public attention, and
thus, as so many feathers of fancy, have been blown aloft only to be
whistled down the wind.

A remarkable instance of the effect of undue brevity in depressing
a poem, in keeping it out of the popular view, is afforded by the
following exquisite little Serenade--

I arise from dreams of thee
In the first sweet sleep of night,
When the winds are breathing low,
And the stars are shining bright.
I arise from dreams of thee,
And a spirit in my feet
Has led me--who knows how? --
To thy chamber-window, sweet!

The wandering airs they faint
On the dark the silent stream--
The champak odors fail
Like sweet thoughts in a dream;
The nightingale's complaint,
It dies upon her heart,
As I must die on shine,
O, beloved as thou art!

O, lift me from the grass!
I die, I faint, I fail!
Let thy love in kisses rain
On my lips and eyelids pale.
My cheek is cold and white, alas!
My heart beats loud and fast:
O, press it close to shine again,
Where it will break at last.

Very few perhaps are familiar with these lines--yet no less a poet
than Shelley is their author. Their warm, yet delicate and ethereal
imagination will be appreciated by all, but by none so thoroughly as by
him who has himself arisen from sweet dreams of one beloved to bathe in
the aromatic air of a southern midsummer night.

One of the finest poems by Willis--the very best in my opinion which
he has ever written--has no doubt, through this same defect of undue
brevity, been kept back from its proper position, not less in the

The shadows lay along Broadway,
'Twas near the twilight-tide--
And slowly there a lady fair
Was walking in her pride.
Alone walk'd she; but, viewlessly,
Walk'd spirits at her side.

Peace charm'd the street beneath her feet,
And Honor charm'd the air;
And all astir looked kind on her,
And called her good as fair--
For all God ever gave to her
She kept with chary care.

She kept with care her beauties rare
From lovers warm and true--
For heart was cold to all but gold,
And the rich came not to won,
But honor'd well her charms to sell.
If priests the selling do.

Now walking there was one more fair--
A slight girl, lily-pale;
And she had unseen company
To make the spirit quail--
'Twixt Want and Scorn she walk'd forlorn,
And nothing could avail.

No mercy now can clear her brow
From this world's peace to pray
For as love's wild prayer dissolved in air,
Her woman's heart gave way! --
But the sin forgiven by Christ in Heaven
By man is cursed alway!

In this composition we find it difficult to recognize the Willis who has
written so many mere "verses of society. " The lines are not only richly
ideal, but full of energy, while they breathe an earnestness, an evident
sincerity of sentiment, for which we look in vain throughout all the
other works of this author.
While the epic mania, while the idea that to merit in poetry prolixity
is indispensable, has for some years past been gradually dying out of
the public mind, by mere dint of its own absurdity, we find it succeeded
by a heresy too palpably false to be long tolerated, but one which,
in the brief period it has already endured, may be said to have
accomplished more in the corruption of our Poetical Literature than all
its other enemies combined. I allude to the heresy of _The Didactic. _It
has been assumed, tacitly and avowedly, directly and indirectly, that
the ultimate object of all Poetry is Truth. Every poem, it is said,
should inculcate a morals and by this moral is the poetical merit of the
work to be adjudged. We Americans especially have patronized this happy
idea, and we Bostonians very especially have developed it in full. We
have taken it into our heads that to write a poem simply for the poem's
sake, and to acknowledge such to have been our design, would be to
confess ourselves radically wanting in the true poetic dignity and
force:--but the simple fact is that would we but permit ourselves to
look into our own souls we should immediately there discover that under
the sun there neither exists nor _can _exist any work more thoroughly
dignified, more supremely noble, than this very poem, this poem _per se,
_this poem which is a poem and nothing more, this poem written solely
for the poem's sake.

With as deep a reverence for the True as ever inspired the bosom of man,
I would nevertheless limit, in some measure, its modes of inculcation.
I would limit to enforce them. I would not enfeeble them by dissipation.
The demands of Truth are severe. She has no sympathy with the myrtles.
All _that _which is so indispensable in Song is precisely all _that
_with which _she _has nothing whatever to do. It is but making her a
flaunting paradox to wreathe her in gems and flowers. In enforcing a
truth we need severity rather than efflorescence of language. We must be
simple, precise, terse. We must be cool, calm, unimpassioned. In a
word, we must be in that mood which, as nearly as possible, is the
exact converse of the poetical. _He _must be blind indeed who does not
perceive the radical and chasmal difference between the truthful and the
poetical modes of inculcation. He must be theory-mad beyond redemption
who, in spite of these differences, shall still persist in attempting to
reconcile the obstinate oils and waters of Poetry and Truth.

Dividing the world of mind into its three most immediately obvious
distinctions, we have the Pure Intellect, Taste, and the Moral Sense. I
place Taste in the middle, because it is just this position which in the
mind it occupies. It holds intimate relations with either extreme;
but from the Moral Sense is separated by so faint a difference that
Aristotle has not hesitated to place some of its operations among the
virtues themselves. Nevertheless we find the _offices _of the trio
marked with a sufficient distinction. Just as the Intellect concerns
itself with Truth, so Taste informs us of the Beautiful, while the Moral
Sense is regardful of Duty. Of this latter, while Conscience teaches
the obligation, and Reason the expediency, Taste contents herself with
displaying the charms:--waging war upon Vice solely on the ground of
her deformity--her disproportion--her animosity to the fitting, to the
appropriate, to the harmonious--in a word, to Beauty.

An immortal instinct deep within the spirit of man is thus plainly a
sense of the Beautiful. This it is which administers to his delight in
the manifold forms, and sounds, and odors and sentiments amid which he
exists. And just as the lily is repeated in the lake, or the eyes of
Amaryllis in the mirror, so is the mere oral or written repetition
of these forms, and sounds, and colors, and odors, and sentiments a
duplicate source of the light. But this mere repetition is not poetry.
He who shall simply sing, with however glowing enthusiasm, or with
however vivid a truth of description, of the sights, and sounds, and
odors, and colors, and sentiments which greet _him _in common with all
mankind--he, I say, has yet failed to prove his divine title. There is
still a something in the distance which he has been unable to attain. We
have still a thirst unquenchable, to allay which he has not shown us the
crystal springs. This thirst belongs to the immortality of Man. It is at
once a consequence and an indication of his perennial existence. It is
the desire of the moth for the star. It is no mere appreciation of the
Beauty before us, but a wild effort to reach the Beauty above. Inspired
by an ecstatic prescience of the glories beyond the grave, we struggle
by multiform combinations among the things and thoughts of Time
to attain a portion of that Loveliness whose very elements perhaps
appertain to eternity alone. And thus when by Poetry, or when by Music,
the most entrancing of the poetic moods, we find ourselves melted into
tears, we weep then, not as the Abbate Gravina supposes, through excess
of pleasure, but through a certain petulant, impatient sorrow at our
inability to grasp now, wholly, here on earth, at once and for ever,
those divine and rapturous joys of which _through' _the poem, or
_through _the music, we attain to but brief and indeterminate glimpses.

The struggle to apprehend the supernal Loveliness--this struggle, on the
part of souls fittingly constituted--has given to the world all _that
_which it (the world) has ever been enabled at once to understand and
_to feel _as poetic.

The Poetic Sentiment, of course, may develop itself in various modes--in
Painting, in Sculpture, in Architecture, in the Dance--very especially
in Music--and very peculiarly, and with a wide field, in the com
position of the Landscape Garden. Our present theme, however, has regard
only to its manifestation in words. And here let me speak briefly on the
topic of rhythm. Contenting myself with the certainty that Music, in
its various modes of metre, rhythm, and rhyme, is of so vast a moment
in Poetry as never to be wisely rejected--is so vitally important an
adjunct, that he is simply silly who declines its assistance, I will not
now pause to maintain its absolute essentiality. It is in Music perhaps
that the soul most nearly attains the great end for which, when inspired
by the Poetic Sentiment, it struggles--the creation of supernal Beauty.
It _may _be, indeed, that here this sublime end is, now and then,
attained in _fact. _We are often made to feel, with a shivering delight,
that from an earthly harp are stricken notes which _cannot _have been
unfamiliar to the angels. And thus there can be little doubt that in
the union of Poetry with Music in its popular sense, we shall find the
widest field for the Poetic development. The old Bards and Minnesingers
had advantages which we do not possess--and Thomas Moore, singing his
own songs, was, in the most legitimate manner, perfecting them as poems.

To recapitulate then:--I would define, in brief, the Poetry of words as
_The Rhythmical Creation of Beauty. _Its sole arbiter is Taste. With
the Intellect or with the Conscience it has only collateral relations.
Unless incidentally, it has no concern whatever either with Duty or with
Truth.

A few words, however, in explanation. _That _pleasure which is at once
the most pure, the most elevating, and the most intense, is derived, I
maintain, from the contemplation of the Beautiful. In the contemplation
of Beauty we alone find it possible to attain that pleasurable
elevation, or excitement _of the soul, _which we recognize as the Poetic
Sentiment, and which is so easily distinguished from Truth, which is the
satisfaction of the Reason, or from Passion, which is the excitement of
the heart. I make Beauty, therefore--using the word as inclusive of the
sublime--I make Beauty the province of the poem, simply because it is an
obvious rule of Art that effects should be made to spring as directly
as possible from their causes:--no one as yet having been weak enough to
deny that the peculiar elevation in question is at least _most readily
_attainable in the poem. It by no means follows, however, that the
incitements of Passion' or the precepts of Duty, or even the lessons of
Truth, may not be introduced into a poem, and with advantage; for they
may subserve incidentally, in various ways, the general purposes of
the work: but the true artist will always contrive to tone them down in
proper subjection to that _Beauty _which is the atmosphere and the real
essence of the poem.

I cannot better introduce the few poems which I shall present for
your consideration, than by the citation of the Proem to Longfellow's
"Waif":--

The day is done, and the darkness
Falls from the wings of Night,
As a feather is wafted downward
From an Eagle in his flight.

I see the lights of the village
Gleam through the rain and the mist,
And a feeling of sadness comes o'er me,
That my soul cannot resist;

A feeling of sadness and longing,
That is not akin to pain,
And resembles sorrow only
As the mist resembles the rain.

Come, read to me some poem,
Some simple and heartfelt lay,
That shall soothe this restless feeling,
And banish the thoughts of day.

Not from the grand old masters,
Not from the bards sublime,
Whose distant footsteps echo
Through the corridors of Time.

For, like strains of martial music,
Their mighty thoughts suggest
Life's endless toil and endeavor;
And to-night I long for rest.

Read from some humbler poet,
Whose songs gushed from his heart,
As showers from the clouds of summer,
Or tears from the eyelids start;

Who through long days of labor,
And nights devoid of ease,
Still heard in his soul the music
Of wonderful melodies.

Such songs have power to quiet
The restless pulse of care,
And come like the benediction
That follows after prayer.

Then read from the treasured volume
The poem of thy choice,
And lend to the rhyme of the poet
The beauty of thy voice.

And the night shall be filled with music,
And the cares that infest the day
Shall fold their tents like the Arabs,
And as silently steal away.

With no great range of imagination, these lines have been justly admired
for their delicacy of expression. Some of the images are very effective.
Nothing can be better than--

---------------the bards sublime,
Whose distant footsteps echo
Down the corridors of Time.

The idea of the last quatrain is also very effective. The poem on the
whole, however, is chiefly to be admired for the graceful _insouciance
_of its metre, so well in accordance with the character of the
sentiments, and especially for the _ease _of the general manner. This
"ease" or naturalness, in a literary style, it has long been the fashion
to regard as ease in appearance alone--as a point of really difficult
attainment. But not so:--a natural manner is difficult only to him who
should never meddle with it--to the unnatural. It is but the result of
writing with the understanding, or with the instinct, that _the tone,
_in composition, should always be that which the mass of mankind would
adopt--and must perpetually vary, of course, with the occasion. The
author who, after the fashion of "The North American Review," should
be upon _all _occasions merely "quiet," must necessarily upon _many
_occasions be simply silly, or stupid; and has no more right to be
considered "easy" or "natural" than a Cockney exquisite, or than the
sleeping Beauty in the waxworks.

Among the minor poems of Bryant, none has so much impressed me as the
one which he entitles "June. " I quote only a portion of it:--

There, through the long, long summer hours,
The golden light should lie,
And thick young herbs and groups of flowers
Stand in their beauty by.
The oriole should build and tell
His love-tale, close beside my cell;
The idle butterfly
Should rest him there, and there be heard
The housewife-bee and humming bird.

And what, if cheerful shouts at noon,
Come, from the village sent,
Or songs of maids, beneath the moon,
With fairy laughter blent?
And what if, in the evening light,
Betrothed lovers walk in sight
Of my low monument?
I would the lovely scene around
Might know no sadder sight nor sound.

I know, I know I should not see
The season's glorious show,
Nor would its brightness shine for me;
Nor its wild music flow;
But if, around my place of sleep,
The friends I love should come to weep,
They might not haste to go.
Soft airs and song, and the light and bloom,
Should keep them lingering by my tomb.

These to their soften'd hearts should bear
The thoughts of what has been,
And speak of one who cannot share
The gladness of the scene;
Whose part in all the pomp that fills
The circuit of the summer hills,
Is--that his grave is green;
And deeply would their hearts rejoice
To hear again his living voice.

The rhythmical flow here is even voluptuous--nothing could be more
melodious. The poem has always affected me in a remarkable manner. The
intense melancholy which seems to well up, perforce, to the surface of
all the poet's cheerful sayings about his grave, we find thrilling us to
the soul--while there is the truest poetic elevation in the thrill.
The impression left is one of a pleasurable sadness. And if, in the
remaining compositions which I shall introduce to you, there be more or
less of a similar tone always apparent, let me remind you that (how or
why we know not) this certain taint of sadness is inseparably connected
with all the higher manifestations of true Beauty. It is, nevertheless,

A feeling of sadness and longing
That is not akin to pain,
And resembles sorrow only
As the mist resembles the rain.

The taint of which I speak is clearly perceptible even in a poem so full
of brilliancy and spirit as "The Health" of Edward Coate Pinckney:--

I fill this cup to one made up
Of loveliness alone,
A woman, of her gentle sex
The seeming paragon;
To whom the better elements
And kindly stars have given
A form so fair that, like the air,
'Tis less of earth than heaven.

Her every tone is music's own,
Like those of morning birds,
And something more than melody
Dwells ever in her words;
The coinage of her heart are they,
And from her lips each flows
As one may see the burden'd bee
Forth issue from the rose.

Affections are as thoughts to her,
The measures of her hours;
Her feelings have the flagrancy,
The freshness of young flowers;
And lovely passions, changing oft,
So fill her, she appears
The image of themselves by turns,--
The idol of past years!

Of her bright face one glance will trace
A picture on the brain,
And of her voice in echoing hearts
A sound must long remain;
But memory, such as mine of her,
So very much endears,
When death is nigh my latest sigh
Will not be life's, but hers.

I fill'd this cup to one made up
Of loveliness alone,
A woman, of her gentle sex
The seeming paragon--
Her health! and would on earth there stood,
Some more of such a frame,
That life might be all poetry,
And weariness a name.

It was the misfortune of Mr. Pinckney to have been born too far south.
Had he been a New Englander, it is probable that he would have been
ranked as the first of American lyrists by that magnanimous cabal which
has so long controlled the destinies of American Letters, in conducting
the thing called "The North American Review. " The poem just cited is
especially beautiful; but the poetic elevation which it induces we must
refer chiefly to our sympathy in the poet's enthusiasm. We pardon his
hyperboles for the evident earnestness with which they are uttered.

It was by no means my design, however, to expatiate upon the _merits
_of what I should read you. These will necessarily speak for themselves.
Boccalini, in his "Advertisements from Parnassus," tells us that Zoilus
once presented Apollo a very caustic criticism upon a very admirable
book:--whereupon the god asked him for the beauties of the work. He
replied that he only busied himself about the errors. On hearing this,
Apollo, handing him a sack of unwinnowed wheat, bade him pick out _all
the chaff _for his reward.

Now this fable answers very well as a hit at the critics--but I am by no
means sure that the god was in the right. I am by no means certain that
the true limits of the critical duty are not grossly misunderstood.
Excellence, in a poem especially, may be considered in the light of an
axiom, which need only be properly _put, _to become self-evident. It is
_not _excellence if it require to be demonstrated as such:--and thus to
point out too particularly the merits of a work of Art, is to admit that
they are _not _merits altogether.

Among the "Melodies" of Thomas Moore is one whose distinguished
character as a poem proper seems to have been singularly left out of
view. I allude to his lines beginning--"Come, rest in this bosom. "
The intense energy of their expression is not surpassed by anything in
Byron. There are two of the lines in which a sentiment is conveyed that
embodies the _all in all _of the divine passion of Love--a sentiment
which, perhaps, has found its echo in more, and in more passionate,
human hearts than any other single sentiment ever embodied in words:--

Come, rest in this bosom, my own stricken deer
Though the herd have fled from thee, thy home is still here;
Here still is the smile, that no cloud can o'ercast,
And a heart and a hand all thy own to the last.

Oh! what was love made for, if 'tis not the same
Through joy and through torment, through glory and shame?
I know not, I ask not, if guilt's in that heart,
I but know that I love thee, whatever thou art.

Thou hast call'd me thy Angel in moments of bliss,
And thy Angel I'll be, 'mid the horrors of this,--
Through the furnace, unshrinking, thy steps to pursue,
And shield thee, and save thee,--or perish there too!

It has been the fashion of late days to deny Moore Imagination, while
granting him Fancy--a distinction originating with Coleridge--than whom
no man more fully comprehended the great powers of Moore. The fact
is, that the fancy of this poet so far predominates over all his other
faculties, and over the fancy of all other men, as to have induced, very
naturally, the idea that he is fanciful _only. _But never was there a
greater mistake. Never was a grosser wrong done the fame of a true poet.
In the compass of the English language I can call to mind no poem more
profoundly--more weirdly _imaginative, _in the best sense, than the
lines commencing--"I would I were by that dim lake"--which are the com.
position of Thomas Moore. I regret that I am unable to remember them.

One of the noblest--and, speaking of Fancy--one of the most singularly
fanciful of modern poets, was Thomas Hood. His "Fair Ines" had always
for me an inexpressible charm:--

O saw ye not fair Ines?
She's gone into the West,
To dazzle when the sun is down,
And rob the world of rest;
She took our daylight with her,
The smiles that we love best,
With morning blushes on her cheek,
And pearls upon her breast.

O turn again, fair Ines,
Before the fall of night,
For fear the moon should shine alone,
And stars unrivalltd bright;
And blessed will the lover be
That walks beneath their light,
And breathes the love against thy cheek
I dare not even write!

Would I had been, fair Ines,
That gallant cavalier,
Who rode so gaily by thy side,
And whisper'd thee so near!
Were there no bonny dames at home
Or no true lovers here,
That he should cross the seas to win
The dearest of the dear?

I saw thee, lovely Ines,
Descend along the shore,
With bands of noble gentlemen,
And banners waved before;
And gentle youth and maidens gay,
And snowy plumes they wore;
It would have been a beauteous dream,
If it had been no more!

Alas, alas, fair Ines,
She went away with song,
With music waiting on her steps,
And shootings of the throng;
But some were sad and felt no mirth,
But only Music's wrong,
In sounds that sang Farewell, Farewell,
To her you've loved so long.

Farewell, farewell, fair Ines,
That vessel never bore
So fair a lady on its deck,
Nor danced so light before,--
Alas for pleasure on the sea,
And sorrow on the shorel
The smile that blest one lover's heart
Has broken many more!

"The Haunted House," by the same author, is one of the truest poems ever
written,--one of the truest, one of the most unexceptionable, one of the
most thoroughly artistic, both in its theme and in its execution. It
is, moreover, powerfully ideal--imaginative. I regret that its length
renders it unsuitable for the purposes of this lecture. In place of it
permit me to offer the universally appreciated "Bridge of Sighs":--

One more Unfortunate,
Weary of breath,
Rashly importunate
Gone to her death!

Take her up tenderly,
Lift her with care;--
Fashion'd so slenderly,
Young and so fair!

Look at her garments
Clinging like cerements;
Whilst the wave constantly
Drips from her clothing;
Take her up instantly,
Loving not loathing.

Touch her not scornfully;
Think of her mournfully,
Gently and humanly;
Not of the stains of her,
All that remains of her
Now is pure womanly.

Make no deep scrutiny
Into her mutiny
Rash and undutiful;
Past all dishonor,
Death has left on her
Only the beautiful.

Where the lamps quiver
So far in the river,
With many a light
From window and casement
From garret to basement,
She stood, with amazement,
Houseless by night.

The bleak wind of March
Made her tremble and shiver,
But not the dark arch,
Or the black flowing river:
Mad from life's history,
Glad to death's mystery,
Swift to be hurl'd--
Anywhere, anywhere
Out of the world!

In she plunged boldly,
No matter how coldly
The rough river ran,--
Over the brink of it,
Picture it,--think of it,
Dissolute Man!
Lave in it, drink of it
Then, if you can!

Still, for all slips of hers,
One of Eve's family--
Wipe those poor lips of hers
Oozing so clammily,
Loop up her tresses
Escaped from the comb,
Her fair auburn tresses;
Whilst wonderment guesses
Where was her home?

Who was her father?
Who was her mother?
Had she a sister?
Had she a brother?
Or was there a dearer one
Still, and a nearer one
Yet, than all other?

Alas! for the rarity
Of Christian charity
Under the sun!
Oh! it was pitiful!
Near a whole city full,
Home she had none.

Sisterly, brotherly,
Fatherly, motherly,
Feelings had changed:
Love, by harsh evidence,
Thrown from its eminence;
Even God's providence
Seeming estranged.

Take her up tenderly;
Lift her with care;
Fashion'd so slenderly,
Young, and so fair!
Ere her limbs frigidly
Stiffen too rigidly,
Decently,--kindly,--
Smooth and compose them;
And her eyes, close them,
Staring so blindly!

Dreadfully staring
Through muddy impurity,
As when with the daring
Last look of despairing
Fixed on futurity.

Perhishing gloomily,
Spurred by contumely,
Cold inhumanity,
Burning insanity,
Into her rest,--
Cross her hands humbly,
As if praying dumbly,
Over her breast!
Owning her weakness,
Her evil behavior,
And leaving, with meekness,
Her sins to her Saviour!

The vigor of this poem is no less remarkable than its pathos. The
versification although carrying the fanciful to the very verge of the
fantastic, is nevertheless admirably adapted to the wild insanity which
is the thesis of the poem.

Among the minor poems of Lord Byron is one which has never received from
the critics the praise which it undoubtedly deserves:--

Though the day of my destiny's over,
And the star of my fate bath declined
Thy soft heart refused to discover
The faults which so many could find;
Though thy soul with my grief was acquainted,
It shrunk not to share it with me,
And the love which my spirit bath painted
It never bath found but in _thee. _

Then when nature around me is smiling,
The last smile which answers to mine,
I do not believe it beguiling,
Because it reminds me of shine;
And when winds are at war with the ocean,
As the breasts I believed in with me,
If their billows excite an emotion,
It is that they bear me from _thee. _

Though the rock of my last hope is shivered,
And its fragments are sunk in the wave,
Though I feel that my soul is delivered
To pain--it shall not be its slave.
There is many a pang to pursue me:
They may crush, but they shall not contemn--
They may torture, but shall not subdue me--
'Tis of _thee _that I think--not of them.

Though human, thou didst not deceive me,
Though woman, thou didst not forsake,
Though loved, thou forborest to grieve me,
Though slandered, thou never couldst shake,--
Though trusted, thou didst not disclaim me,
Though parted, it was not to fly,
Though watchful, 'twas not to defame me,
Nor mute, that the world might belie.

Yet I blame not the world, nor despise it,
Nor the war of the many with one--
If my soul was not fitted to prize it,
'Twas folly not sooner to shun:
And if dearly that error bath cost me,
And more than I once could foresee,
I have found that whatever it lost me,
It could not deprive me of _thee. _

From the wreck of the past, which bath perished,
Thus much I at least may recall,
It bath taught me that which I most cherished
Deserved to be dearest of all:
In the desert a fountain is springing,
In the wide waste there still is a tree,
And a bird in the solitude singing,
Which speaks to my spirit of _thee. _

Although the rhythm here is one of the most difficult, the versification
could scarcely be improved. No nobler _theme _ever engaged the pen of
poet. It is the soul-elevating idea that no man can consider himself
entitled to complain of Fate while in his adversity he still retains the
unwavering love of woman.

From Alfred Tennyson, although in perfect sincerity I regard him as the
noblest poet that ever lived, I have left myself time to cite only a
very brief specimen. I call him, and _think _him the noblest of poets,
_not _because the impressions he produces are at _all _times the most
profound--_not _because the poetical excitement which he induces is at
_all _times the most intense--but because it is at all times the most
ethereal--in other words, the most elevating and most pure. No poet is
so little of the earth, earthy. What I am about to read is from his last
long poem, "The Princess":--

Tears, idle tears, I know not what they mean,
Tears from the depth of some divine despair
Rise in the heart, and gather to the eyes,
In looking on the happy Autumn fields,
And thinking of the days that are no more.

Fresh as the first beam glittering on a sail,
That brings our friends up from the underworld,
Sad as the last which reddens over one
That sinks with all we love below the verge;
So sad, so fresh, the days that are no more.

Ah, sad and strange as in dark summer dawns
The earliest pipe of half-awaken'd birds
To dying ears, when unto dying eyes
The casement slowly grows a glimmering square;
So sad, so strange, the days that are no more.

Dear as remember'd kisses after death,
And sweet as those by hopeless fancy feign'd
On lips that are for others; deep as love,
Deep as first love, and wild with all regret;
O Death in Life, the days that are no more.

Thus, although in a very cursory and imperfect manner, I have endeavored
to convey to you my conception of the Poetic Principle. It has been my
purpose to suggest that, while this principle itself is strictly and
simply the Human Aspiration for Supernal Beauty, the manifestation of
the Principle is always found in _an elevating excitement of the soul,
_quite independent of that passion which is the intoxication of the
Heart, or of that truth which is the satisfaction of the Reason. For
in regard to passion, alas! its tendency is to degrade rather than to
elevate the Soul. Love, on the contrary--Love--the true, the divine
Eros--the Uranian as distinguished from the Diona an Venus--is
unquestionably the purest and truest of all poetical themes. And in
regard to Truth, if, to be sure, through the attainment of a truth
we are led to perceive a harmony where none was apparent before,
we experience at once the true poetical effect; but this effect is
referable to the harmony alone, and not in the least degree to the truth
which merely served to render the harmony manifest.

We shall reach, however, more immediately a distinct conception of what
the true Poetry is, by mere reference to a few of the simple elements
which induce in the Poet himself the poetical effect He recognizes
the ambrosia which nourishes his soul in the bright orbs that shine
in Heaven--in the volutes of the flower--in the clustering of low
shrubberies--in the waving of the grain-fields--in the slanting of tall
eastern trees--in the blue distance of mountains--in the grouping of
clouds--in the twinkling of half-hidden brooks--in the gleaming of
silver rivers--in the repose of sequestered lakes--in the star-mirroring
depths of lonely wells. He perceives it in the songs of birds--in the
harp of Bolos--in the sighing of the night-wind--in the repining voice
of the forest--in the surf that complains to the shore--in the fresh
breath of the woods--in the scent of the violet--in the voluptuous
perfume of the hyacinth--in the suggestive odour that comes to him
at eventide from far distant undiscovered islands, over dim oceans,
illimitable and unexplored. He owns it in all noble thoughts--in all
unworldly motives--in all holy impulses--in all chivalrous, generous,
and self-sacrificing deeds. He feels it in the beauty of woman--in
the grace of her step--in the lustre of her eye--in the melody of her
voice--in her soft laughter, in her sigh--in the harmony of the rustling
of her robes. He deeply feels it in her winning endearments--in her
burning enthusiasms--in her gentle charities--in her meek and devotional
endurances--but above all--ah, far above all, he kneels to it--he
worships it in the faith, in the purity, in the strength, in the
altogether divine majesty--of her love.

Let me conclude by--the recitation of yet another brief poem--one very
different in character from any that I have before quoted. It is by
Motherwell, and is called "The Song of the Cavalier. " With our modern
and altogether rational ideas of the absurdity and impiety of warfare,
we are not precisely in that frame of mind best adapted to sympathize
with the sentiments, and thus to appreciate the real excellence of the
poem. To do this fully we must identify ourselves in fancy with the soul
of the old cavalier:--

Then mounte! then mounte, brave gallants all,
And don your helmes amaine:
Deathe's couriers. Fame and Honor call
No shrewish teares shall fill your eye
When the sword-hilt's in our hand,--
Heart-whole we'll part, and no whit sighe
For the fayrest of the land;
Let piping swaine, and craven wight,
Thus weepe and poling crye,
Our business is like men to fight.




OLD ENGLISH POETRY (*)

IT should not be doubted that at least one-third of the affection with
which we regard the elder poets of Great Britain should be-attributed to
what is, in itself, a thing apart from poetry-we mean to the simple
love of the antique-and that, again, a third of even the proper _poetic
sentiment _inspired_ _by their writings should be ascribed to a fact
which, while it has strict connection with poetry in the abstract, and
with the old British poems themselves, should not be looked upon as
a merit appertaining to the authors of the poems. Almost every devout
admirer of the old bards, if demanded his opinion of their productions,
would mention vaguely, yet with perfect sincerity, a sense of dreamy,
wild, indefinite, and he would perhaps say, indefinable delight; on
being required to point out the source of this so shadowy pleasure,
he would be apt to speak of the quaint in phraseology and in general
handling.