CHAPTER III TENNYSON'S IDEA OF MAN In every theory of society, in every system of social ideals, the fundamental conception is the idea of man. Man puts himself into the family Иe creates, the government he forms, the industry he conducts. The man of whom the poet conceives an ideal is the being who enters into relations with others of his race in the home, the community, the nation. As he is in himself, so he will be in his relations. As he is in his relations, so will be the society which he forms. Man's duties, responsibilities, destinies, are determined by his nature and possibilities. Tennyson's words upon this great theme show us how exalted was his ideal of this "creature with the upward gaze." In the opening stanzas of "In Memoriam " he invokes the "strong Son of God, Immortal Love," and declares, "Thou madest man." Mr. Allingham,1 reporting a conversation of the poet with himself and a friend, quotes these words from Tennyson: "Time is nothing; are we not all a part of Deity?" Yet 1Memoir, Vol. I, p. 514. he recognizes man as a distinct personality, who attains his highest nature when most thoroughly himself. For a man is not as God, But then most Godlike being most a man.' Even the reckless pleasure-hunter of "The Vision of Sin" does not altogether forget that "God's likeness" is "the ground plan the ground plan" of the man who owns that "Death is King.' 66 3 Because of this godlike nature he possesses, man is man and master of his fate." 4 His relation to Deity is mysterious, but real. That relationship makes man great today because of what he is to be. We feel we are nothing We feel we are something Thee; for all is Thou and in Thee; that also has come from We know we are nothing but Thou wilt help us to be: Hallowed be Thy name - Hallelujah." The measureless capacity of man is explained by the fact that He who made us "Sent the shadow of Himself, the boundless, thro' the human soul." 6 This does not mean that man as we know him 2" Love and Duty," p. 93. P. 123. "The Marriage of Geraint," p. 46. "De Profundis,” p. 533. is a creature of angelic mold. He has angel instincts, but he is also akin to the beasts. Man is "the piebald miscellany." " When controlled by anger, he is brother to the wolves. It is only the king of fools who would hope or expect to make men from beasts. The harmless people of the newly discovered world took the white voyagers for "very Gods," but found some of them " very fiends from Hell." 10 Even the king of sacred song declared that men are "insects of an hour, that hourly work their brother insects wrong." The fact that we feel within ourselves "the Powers of Good" and "the Powers of Ill" may be explained by the presence of 66 those about us whom we neither see nor name.' Harold was right in one sense in saying that "we are all poor earthworms crawling in this boundless nature," and was himself an argument in favor of the truth of the statement.13 The many characters portrayed in the poems who bring ruin upon others through passion, lust, selfishness, malice, hatred, greed, give evi " 11 12 "The Princess,” p. 198. "Balin and Balan," p. 377. "The Last Tournament,” p. 449. 10.66 11 66 Columbus," p. 528. 'Locksley Hall Sixty Years After," p. 566. 12 Ibid., p. 567. dence of the poet's knowledge of the possible degradation of a human being. An extract from a letter to Emily Sellwood, dated 1839, corroborates this evidence in the words: "Indeed what matters it how much man knows and does if he keeps not a reverential looking upward? He is only the subtlest beast in the field." 14 It is through the body that man has his most intimate connection with the lower world. Henry, in the drama of "Becket," states what may be taken as Tennyson's own conviction in the words this beast-body That God has plunged my soul in." Recognizing thus frankly the relation of man to the lower animals, studying with scientific care the possible degeneration of the individual through passion, selfishness, sin, he still holds with unwavering firmness that "the highest is the measure of the man.' The thought of a man is higher than peak or star.17 Man is everywhere recognized as nature's last and greatest work.18 Nor is this conception of the noblest manhood an idle or impossible dream. He 14 Memoir, Vol. I, p. 169. 15 Poems, p. 717. 16"The Princess," p. 175. " 16 17"The Voice and the Peak," p. 240. pointed to him whom he called "Albert, the Good" as one Who reverenced his conscience as his king; He was one who possessed 66 that gentleness Which, when it weds with manhood, makes a man. 66 20 23 The very fact that we needs must love the highest when we see it." 21 is convincing proof that "the highest human nature is divine." 22 Guinevere's suffering and sin open her eyes to this great truth, and at last she says of Arthur: Thou are the highest and most human, too.' Tennyson portrays many different types of character, but he never allows the reader to forget that God made man in his own image. Even when ruined by his sins, man still shows how great he is. Tennyson's conception of his true worth is indicated by the words of Harold: The simple, silent, selfless man Is worth a world of tonguesters. 19" Dedication of Idylls," p. 308. 20 Geraint and Enid,” p. 367. 2166 Guinevere," p. 466. 22 'Locksley Hall Sixty Years After," p. 568. 25" Guinevere," p. 466. 24 |