English Literary Criticism by Charles Edwyn Vaughan (smart ebook reader TXT) 📕

achievements, and we live among such philosophers and poets as surpass beyond comparison any who have appeared since the last national struggle for civil and religious liberty. The most unfailing herald, companion, and follower of the awakening of a great people to work a beneficial change in opinion or institution is poetry. At such periods there is an accumulation of the power of communicating and receiving intense and impassioned conceptions respecting men and nature. The persons in whom this power resides may often, as far as regards many portions of their nature, have little apparent correspondence with that spirit of good of which they are the ministers. But even whilst they deny and abjure, they are yet compelled to serve, the power which is seated on the throne of their own soul. It is impossible to read the compositions of the most celebrated writers of the present day without being startled with the electric life which burns within their words. They measure the circumference and sound the depths of human nature with a comprehensive and all-penetrating spirit, and they are themselves perhaps the most sincerely astonished at its manifestations; for it is less their spirit than the spirit of the age. Poets are the hierophants of an unapprehended inspiration; the mirrors of the gigantic shadows which futurity casts upon the present; the words which express what they understand not; the trumpets which sing to battle, and feel not what they inspire; the influence which is moved not, but moves. Poets are the unacknowledged legislators of the world. THOMAS CARLYLE.

(1795-1881.)

X. GOETHE.

The brief account here given of the work of Goethe was originally published as part of the introduction to the volume of translations called German Romance, which was published in 1827. It is now commonly printed as an appendix to the first volume of Carlyle's Miscellanies. Carlyle was probably never at his best when he gave himself to the study of a particular author. His genius rather lay in the more general aspects of his work, and in the force with which he gave an entirely new turn to the currents of English criticism. Of his studies upon particular authors, the essay on Burns is perhaps the most complete and the most penetrating. But it is too long for the purposes of this selection. Nor is it amiss that he should here be represented by a work which may remind us that, among his services to English letters, to have opened the stores of German poetry and thought was by no means the least memorable.

Of a nature so rare and complex as Goethe's it is difficult to form a true comprehension; difficult even to express what comprehension one has formed. In Goethe's mind, the first aspect that strikes us is its calmness, then its beauty; a deeper inspection reveals to us its vastness and unmeasured strength. This man rules, and is not ruled. The stern and fiery energies of a most passionate soul lie silent in the centre of his being; a trembling sensibility has been inured to stand, without flinching or murmur, the sharpest trials. Nothing outward, nothing inward, shall agitate or control him. The brightest and most capricious fancy, the most piercing and inquisitive intellect, the wildest and deepest imagination; the highest thrills of joy, the bitterest pangs of sorrow: all these are his, he is not theirs. While he moves every heart from its steadfastness, his own is firm and still: the words that search into the inmost recesses of our nature, he pronounces with a tone of coldness and equanimity; in the deepest pathos he weeps not, or his tears are like water trickling from a rock of adamant. He is king of himself and of his world; nor does he rule it like a vulgar great man, like a Napoleon or Charles Twelfth, by the mere brute exertion of his will, grounded on no principle, or on a false one: his faculties and feelings are not fettered or prostrated under the iron sway of Passion, but led and guided in kindly union under the mild sway of Reason; as the fierce primeval elements of Nature were stilled at the coming of Light, and bound together, under its soft vesture, into a glorious and beneficent Creation.

This is the true Rest of man; no stunted unbelieving callousness, no reckless surrender to blind Force, no opiate delusion; but the harmonious adjustment of Necessity and Accident, of what is changeable and what is unchangeable in our destiny; the calm supremacy of the spirit over its circumstances; the dim aim of every human soul, the full attainment of only a chosen few. It comes not unsought to any; but the wise are wise because they think no price too high for it. Goethe's inward home has been reared by slow and laborious efforts; but it stands on no hollow or deceitful basis: for his peace is not from blindness, but from clear vision; not from uncertain hope of alteration, but from sure insight into what cannot alter. His world seems once to have been desolate and baleful as that of the darkest sceptic: but he has covered it anew with beauty and solemnity, derived from deeper sources, over which Doubt can have no sway. He has inquired fearlessly, and fearlessly searched out and denied the False; but he has not forgotten, what is equally essential and infinitely harder, to search out and admit the True. His heart is still full of warmth, though his head is clear and cold; the world for him is still full of grandeur, though he clothes it with no false colours; his fellow-creatures are still objects of reverence and love, though their basenesses are plainer to no eye than to his. To reconcile these contradictions is the task of all good men, each for himself, in his own way and manner; a task which, in our age, is encompassed with difficulties peculiar to the time; and which Goethe seems to have accomplished with a success that few can rival. A mind so in unity with itself, even though it were a poor and small one, would arrest our attention, and win some kind regard from us; but when this mind ranks among the strongest and most complicated of the species, it becomes a sight full of interest, a study full of deep instruction.

Such a mind as Goethe's is the fruit not only of a royal endowment by nature, but also of a culture proportionate to her bounty. In Goethe's original form of spirit we discern the highest gifts of manhood, without any deficiency of the lower: he has an eye and a heart equally for the sublime, the common, and the ridiculous; the elements at once of a poet, a thinker, and a wit. Of his culture we have often spoken already; and it deserves again to be held up to praise and imitation. This, as he himself unostentatiously confesses, has been the soul of all his conduct, the great enterprise of his life; and few that understand him will be apt to deny that he has prospered. As a writer, his resources have been accumulated from nearly all the provinces of human intellect and activity; and he has trained himself to use these complicated instruments with a light expertness which we might have admired in the professor of a solitary department. Freedom, and grace, and smiling earnestness are the characteristics of his works: the matter of them flows along in chaste abundance, in the softest combination; and their style is referred to by native critics as the highest specimen of the German tongue. On this latter point the vote of a stranger may well be deemed unavailing; but the charms of Goethe's style lie deeper than the mere words; for language, in the hands of a master, is the express image of thought, or rather it is the body of which thought is the soul; the former rises into being together with the latter, and the graces of the one are shadowed forth in the movements of the other. Goethe's language, even to a foreigner, is full of character and secondary meanings; polished, yet vernacular and cordial, it sounds like the dialect of wise, ancient, and true-hearted men: in poetry, brief, sharp, simple, and expressive; in prose, perhaps still more pleasing; for it is at once concise and full, rich, clear, unpretending and melodious; and the sense, not presented in alternating flashes, piece after piece revealed and withdrawn, rises before us as in continuous dawning, and stands at last simultaneously complete, and bathed in the mellowest and ruddiest sunshine. It brings to mind what the prose of Hooker, Bacon, Milton, Browne, would have been, had they written under the good, without the bad influences, of that French precision, which has polished and attenuated, trimmed and impoverished, all modern languages; made our meaning clear, and too often shallow as well as clear.

But Goethe's culture as a writer is perhaps less remarkable than his culture as a man. He has learned not in head only, but also in heart: not from Art and Literature, but also by action and passion, in the rugged school of Experience. If asked what was the grand characteristic of his writings, we should not say knowledge, but wisdom. A mind that has seen, and suffered, and done, speaks to us of what it has tried and conquered. A gay delineation will give us notice of dark and toilsome experiences, of business done in the great deep of the spirit; a maxim, trivial to the careless eye, will rise with light and solution over long perplexed periods of our own history. It is thus that heart speaks to heart, that the life of one man becomes a possession to all. Here is a mind of the most subtle and tumultuous elements; but it is governed in peaceful diligence, and its impetuous and ethereal faculties work softly together for good and noble ends. Goethe may be called a Philosopher; for he loves and has practised as a man the wisdom which, as a poet, he inculcates. Composure and cheerful seriousness seem to breathe over all his character. There is no whining over human woes: it is understood that we must simply all strive to alleviate or remove them. There is no noisy battling for opinions; but a persevering effort to make Truth lovely, and recommend her, by a thousand avenues, to the hearts of all men. Of his personal manners we can easily believe the universal report, as often given in the way of censure as of praise, that he is a man of consummate breeding and the stateliest presence: for an air of polished tolerance, of courtly, we might almost say majestic repose, and serene humanity, is visible throughout his works. In no line of them does he speak with asperity of any man; scarcely ever even of a thing. He knows the good, and loves it; he knows the bad and hateful, and rejects it; but in neither case with violence: his love is calm and active; his rejection is implied, rather than pronounced; meek and gentle, though we see that it is thorough, and never to be revoked. The noblest and the basest he not only seems to comprehend, but to personate and body forth in their most secret lineaments: hence actions and opinions appear to him as they are, with all the circumstances which extenuate or endear them to the hearts where they originated and are entertained. This also is the spirit of our Shakespeare, and perhaps of every great dramatic poet. Shakespeare is no sectarian; to all he deals with equity and mercy; because he knows all, and his heart is wide enough for all. In his mind the world is a whole; he figures it as Providence governs it; and to him it is not strange that the sun should be caused to shine on the evil and the good, and the rain to fall on the just and the unjust.

Goethe has been called the German Voltaire; but it is a name which does him wrong, and describes him ill. Except in the corresponding variety of their pursuits and knowledge, in which, perhaps, it does Voltaire wrong, the two cannot be compared. Goethe is all, or the best of all, that Voltaire was, and he is much that Voltaire did not dream of. To say nothing of his dignified and truthful character as a man, he belongs, as a thinker and a writer, to a far higher class than this enfant gate du monde qu'il gata. He is not a questioner and a despiser, but a teacher and a reverencer; not a destroyer, but a builder-up; not a wit only, but a wise man. Of him Montesquieu could not have said, with even epigrammatic truth: Il a plus que personne l'esprit que tout le monde a. Voltaire was the cleverest of all past and present men; but a great