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the blessing, by making us sensible of the magnis tude of the loss. The storm of passion lays bare and shows us the rich depths of the human soul: the whole of our existence, the sum total of our passions and pursuits, of that which we desire and that which we dread, is brought before us by contrast; the action and re-action are equal; the keenness of immediate suffering only gives us a more intense aspiration after, and a more intimate participation with the antagonist world of good; makes us drink deeper of the cup of human life; tugs at the heart-strings; loosens the pressure about them; and calls the springs of thought and feeling into play with tenfold force.

Impassioned poetry is an emanation of the moral and intellectual part of our nature, as well as of the sensitive-of the desire to know, the will to act, and the power to feel; and ought to appeal to these different parts of our constitution, in order to be perfect. The domestic or prose tragedy, which is thought to be the most natural, is in this sense the least so, because it appeals almost exclusively to one of these faculties, our sensibility. The tragedies of Moore and Lillo, for this reason, however affecting at the time, oppress and lie like a dead weight upon the mind, a load of misery which it is unable to throw off: the tragedy of

Shakspeare, which is true poetry, stirs our inmost affections; abstracts evil from itself by combining it with all the forms of imagination, and with the deepest workings of the heart, and rouses the whole man within us.

The pleasure, however, derived from tragic poetry, is not any thing peculiar to it as poetry, as a fictitious and fanciful thing. It is not an anomaly of the imagination. It has its source and ground-work in the common love of strong excitement. As Mr. Burke observes, people flock to see a tragedy; but if there were a public execution in the next street, the theatre would very soon be empty. It is not then the difference between fiction and reality that solves the difficulty. Chil. dren are satisfied with the stories of ghosts and witches in plain prose: nor do the hawkers of full, true, and particular accounts of murders and executions about the streets, find it necessary to have them turned into penny ballads, before they can dispose of these interesting and authentic documents. The grave politician drives a thriving trade of abuse and calumnies poured out against those whom he makes his enemies for no other end than that he may live by them. The popular preacher makes less frequent mention of heaven than of hell. Oaths and nicknames are only a

more, vulgar sort of poetry or rhetoric. We are as fond of indulging our violent passions as of reading a description of those of others. We are as prone to make a torment of our fears, as to luxuriate in our hopes of good. If it be asked, Why we do so? the best answer will be, because we cannot help it. The sense of power is as strong a principle in the mind as the love of pleasure. The objects of terror and pity exercise the same despotic control over it as those of love or beauty. It is as natural to hate as to love, to despise as to admire, to express our hatred or contempt, as our love or admiration.

“ Masterless passion sways us to the mood
Of what it likes or loathes."

Not that we like what we loathe; but we like to indulge our hatred and scorn of it; to dwell upon it, to exasperate our idea of it by every refinement of ingenuity and extravagance of illustration; to make it a bugbear to ourselves, to point it out to others in all the splendour of deformity, to embody it to the senses, to stigmatise it in words, to grapple with it in thought, in action, to sharpen our intellect, to arm our will against it, to know the worst we have to contend with, and to contend with it to the utmost. Poetry is

only the highest eloquence of passion, the most vivid form of expression that can be given to our conception of any thing, whether pleasurable or painful, mean or dignified, delightful or distressing. It is the perfect coincidence of the image and the words with the feeling we have, and of which we cannot get rid in any other way, that gives an instant “ satisfaction to the thought.” This is equally the origin of wit and fancy, of comedy and tragedy, of the sublime and pathetic. When Pope says of the Lord Mayor's show,

“ Now night descending, the proud scene is o'er,
But lives in Settle's numbers one day more!”

-when Collins makes Danger, “with limbs of giant mould,”

66 Throw him on the steep Of some loose hanging rock asleep:"

when Lear calls out in extreme anguish,

“ Ingratitude! thou marble-hearted fiend,
More hideous, when thou show'st thee in a child,
Than the sea-monster!"

-the passion of contempt in the one case, of sublimity in the other, and of indignation in the last, is perfectly satisfied. We see the thing ourselves,

and show it to others as we feel it to exist, and as, in spite of ourselves, we are compelled to think of it. The imagination, by embodying them and turning them to shape, gives a kind of relief to the indistinct and importunate cravings of the will. We do not wish the thing to be so; but we wish it to appear what it is. For knowledge is conscious power; and the mind is no longer, in this case, the dupe, though it may be the victim of vice or folly.

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Poetry is in all its shapes the language of the imagination and the passions, of fancy and will. Nothing, therefore, can be more absurd than the outcry which has been sometimes raised by frigid and pedantic critics, for reducing the lan. guage of poetry to the standard of common sense and reason: for the end and use of poctry, “both at the first and now, was and is to hold the mirror up to nature,” seen through the medium of passion and imagination, not divested of that medium by means of literal truth or abstract reason. The painter of history might as well be required to represent the face of a person who has just trod upon a serpent with the still-life expression of a common portrait, as the poet to describe the most striking and vivid impressions which things can be supposed to make upon the mind,

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