Samuel Coleridge - The Complete Essays, Lectures & Letters of S. T. Coleridge (Illustrated)

Putting aside the too manifest and too frequent interference of national party, and even personal predilection or aversion; and reserving for deeper feelings those worse and more criminal intrusions into the sacredness of private life, which not seldom merit legal rather than literary chastisement, the two principal objects and occasions which I find for blame and regret in the conduct of the review in question are first, its unfaithfulness to its own announced and excellent plan, by subjecting to criticism works neither indecent nor immoral, yet of such trifling importance even in point of size and, according to the critic’s own verdict, so devoid of all merit, as must excite in the most candid mind the suspicion, either that dislike or vindictive feelings were at work; or that there was a cold prudential predetermination to increase the sale of the review by flattering the malignant passions of human nature. That I may not myself become subject to the charge, which I am bringing against others, by an accusation without proof, I refer to the article on Dr. Rennell’s sermon in the very first number of the EDINBURGH REVIEW as an illustration of my meaning. If in looking through all the succeeding volumes the reader should find this a solitary instance, I must submit to that painful forfeiture of esteem, which awaits a groundless or exaggerated charge.

The second point of objection belongs to this review only in common with all other works of periodical criticism: at least, it applies in common to the general system of all, whatever exception there may be in favour of particular articles. Or if it attaches to THE EDINBURGH REVIEW, and to its only corrival (THE QUARTERLY), with any peculiar force, this results from the superiority of talent, acquirement, and information which both have so undeniably displayed; and which doubtless deepens the regret though not the blame. I am referring to the substitution of assertion for argument; to the frequency of arbitrary and sometimes petulant verdicts, not seldom unsupported even by a single quotation from the work condemned, which might at least have explained the critic’s meaning, if it did not prove the justice of his sentence. Even where this is not the case, the extracts are too often made without reference to any general grounds or rules from which the faultiness or inadmissibility of the qualities attributed may be deduced; and without any attempt to show, that the qualities are attributable to the passage extracted. I have met with such extracts from Mr. Wordsworth’s poems, annexed to such assertions, as led me to imagine, that the reviewer, having written his critique before he had read the work, had then pricked with a pin for passages, wherewith to illustrate the various branches of his preconceived opinions. By what principle of rational choice can we suppose a critic to have been directed (at least in a Christian country, and himself, we hope, a Christian) who gives the following lines, portraying the fervour of solitary devotion excited by the magnificent display of the Almighty’s works, as a proof and example of an author’s tendency to downright ravings, and absolute unintelligibility?

“O then what soul was his, when on the tops

Of the high mountains he beheld the sun

Rise up, and bathe the world in light! He looked —

Ocean and earth, the solid frame of earth,

And ocean’s liquid mass, beneath him lay

In gladness and deep joy. The clouds were touched,

And in their silent faces did he read

Unutterable love. Sound needed none,

Nor any voice of joy: his spirit drank

The spectacle! sensation, soul, and form,

All melted into him; they swallowed up

His animal being; in them did he live,

And by them did he live: they were his life.”

Can it be expected, that either the author or his admirers, should be induced to pay any serious attention to decisions which prove nothing but the pitiable state of the critic’s own taste and sensibility? On opening the review they see a favourite passage, of the force and truth of which they had an intuitive certainty in their own inward experience confirmed, if confirmation it could receive, by the sympathy of their most enlightened friends; some of whom perhaps, even in the world’s opinion, hold a higher intellectual rank than the critic himself would presume to claim. And this very passage they find selected, as the characteristic effusion of a mind deserted by reason! — as furnishing evidence that the writer was raving, or he could not have thus strung words together without sense or purpose! No diversity of taste seems capable of explaining such a contrast in judgment.

That I had overrated the merit of a passage or poem, that I had erred concerning the degree of its excellence, I might be easily induced to believe or apprehend. But that lines, the sense of which I had analysed and found consonant with all the best convictions of my understanding; and the imagery and diction of which had collected round those convictions my noblest as well as my most delightful feelings; that I should admit such lines to be mere nonsense or lunacy, is too much for the most ingenious arguments to effect. But that such a revolution of taste should be brought about by a few broad assertions, seems little less than impossible. On the contrary, it would require an effort of charity not to dismiss the criticism with the aphorism of the wise man, in animam malevolam sapientia haud intrare potest.

What then if this very critic should have cited a large number of single lines and even of long paragraphs, which he himself acknowledges to possess eminent and original beauty? What if he himself has owned, that beauties as great are scattered in abundance throughout the whole book? And yet, though under this impression, should have commenced his critique in vulgar exultation with a prophecy meant to secure its own fulfilment? With a “This won’t do!” What? if after such acknowledgments extorted from his own judgment he should proceed from charge to charge of tameness and raving; flights and flatness; and at length, consigning the author to the house of incurables, should conclude with a strain of rudest contempt evidently grounded in the distempered state of his own moral associations? Suppose too all this done without a single leading principle established or even announced, and without any one attempt at argumentative deduction, though the poet had presented a more than usual opportunity for it, by having previously made public his own principles of judgment in poetry, and supported them by a connected train of reasoning!

The office and duty of the poet is to select the most dignified as well as

“The gayest, happiest attitude of things.”

The reverse, for in all cases a reverse is possible, is the appropriate business of burlesque and travesty, a predominant taste for which has been always deemed a mark of a low and degraded mind. When I was at Rome, among many other visits to the tomb of Julius II. I went thither once with a Prussian artist, a man of genius and great vivacity of feeling. As we were gazing on Michael Angelo’s MOSES, our conversation turned on the horns and beard of that stupendous statue; of the necessity of each to support the other; of the superhuman effect of the former, and the necessity of the existence of both to give a harmony and integrity both to the image and the feeling excited by it. Conceive them removed, and the statue would become unnatural, without being supernatural. We called to mind the horns of the rising sun, and I repeated the noble passage from Taylor’s HOLY DYING. That horns were the emblem of power and sovereignty among the Eastern nations, and are still retained as such in Abyssinia; the Achelous of the ancient Greeks; and the probable ideas and feelings, that originally suggested the mixture of the human and the brute form in the figure, by which they realized the idea of their mysterious Pan, as representing intelligence blended with a darker power, deeper, mightier, and more universal than the conscious intellect of man; than intelligence; — all these thoughts and recollections passed in procession before our minds. My companion who possessed more than his share of the hatred, which his countrymen bore to the French, had just observed to me, “a Frenchman, Sir! is the only animal in the human shape, that by no possibility can lift itself up to religion or poetry:” when, lo! two French officers of distinction and rank entered the church! “Mark you,” whispered the Prussian, “the first thing which those scoundrels will notice — (for they will begin by instantly noticing the statue in parts, without one moment’s pause of admiration impressed by the whole) — will be the horns and the beard. And the associations, which they will immediately connect with them will be those of a he-goat and a cuckold.” Never did man guess more luckily. Had he inherited a portion of the great legislator’s prophetic powers, whose statue we had been contemplating, he could scarcely have uttered words more coincident with the result: for even as he had said, so it came to pass.