The Soaring Eagle and Contented Stork

January 05, 2021

Guiseppe Mazzini

Guiseppe Mazzini, Byron and Goethe

Mazzini labored for the freedom of Italy, but was exiled. Byron and Goethe also battled for liberty. Mazzini wrote an essay in which he compared Byron to a soaring eagle and Goethe to a contented stork.
(Byron arrived in Greece to fight for Greek freedom, Jan. 5, 1824.)

I STOOD one day in a Swiss village at the foot of the Jura, and watched the coming of the storm. Heavy black clouds, their edges purpled by the setting sun, were rapidly covering the loveliest sky in Europe, save that of Italy. Thunder growled in the distance, and gusts of biting wind were driving huge drops of rain over the thirsty plain. Looking upwards, I beheld a large Alpine falcon, now rising, now sinking, as he floated bravely in the very midst of the storm and I could almost fancy that he strove to battle with it. At every fresh peal of thunder, the noble bird bounded higher aloft, as if in answering defiance. I followed him with my eyes for a long time, until he disappeared in the east. On the ground, about fifty paces beneath me, stood a stork; perfectly tranquil and impassive in the midst of the warring elements. Twice or thrice she turned her head towards the quarter from whence the wind came, with an indescribable air of half indifferent curiosity; but at length she drew up one of her long sinewy legs, hid her head beneath her wing, and calmly composed herself to sleep.

I thought of Byron and Goethe; of the stormy sky that overhung both; of the tempest-tossed existence, the life-long struggle, of the one, and the calm of the other; and of the two mighty sources of poetry exhausted and closed by them.

Byron and Goethe—the two names that predominate, and, come what may, ever will predominate, over our every recollection of the fifty years that have passed away. They rule; the master-minds, I might almost say the tyrants, of a whole period of poetry; brilliant, yet sad; glorious in youth and daring, yet cankered by the worm i’ the bud, despair. They are the two representative poets of two great schools; and around them we are compelled to group all the lesser minds which contributed to render the era illustrious. The qualities which adorn and distinguish their works are to be found, although more thinly scattered, in other poets their contemporaries; still theirs are the names that involuntarily rise to our lips whenever we seek to characterize the tendencies of the age in which they lived. Their genius pursued different, even opposite routes; and yet very rarely do our thoughts turn to either without evoking the image of the other, as a sort of necessary complement to the first. The eyes of Europe were fixed upon the pair, as the spectators gaze on two mighty wrestlers in the same arena; and they, like noble and generous adversaries, admired, praised, and held out the hand to each other. Many poets have followed in their footsteps; none have been so popular. Others have found judges and critics who have appreciated them calmly and impartially; not so they: for them there have been only enthusiasts or enemies, wreaths or stones; and when they vanished into the vast night that envelops and transforms alike men and things—silence reigned around their tombs. Little by little, poetry had passed away from our world, and it seemed as if their last sigh had extinguished the sacred flame.

A reaction has now commenced; good, in so far as it reveals a desire for and promise of new life; evil, in so far as it betrays narrow views, a tendency to injustice towards departed genius, and the absence of any fixed rule or principle to guide our appreciation of the past. Human judgment, like Luther’s drunken peasant, when saved from falling on one side, too often topples over on the other. The reaction against Goethe, in his own country especially, which was courageously and justly begun by Menzel during his lifetime, has been carried to exaggeration since his death. Certain social opinions, to which I myself belong, but which, although founded on a sacred principle, should not be allowed to interfere with the impartiality of our judgment, have weighed heavily in the balance; and many young, ardent, and enthusiastic minds of our day have reiterated with Bönne that Goethe is the worst of despots; the cancer of the German body.

The English reaction against Byron—I do not speak of that mixture of cant and stupidity which denies the poet his place in Westminster Abbey, but of literary reaction—has shown itself still more unreasoning. I have met with adorers of Shelley who denied the poetic genius of Byron; others who seriously compared his poems with those of Sir Walter Scott. One very much overrated critic writes that “Byron makes man after his own image, and woman after his own heart; the one is a capricious tyrant, the other a yielding slave.” The first forgot the verses in which their favorite hailed

“The pilgrim of eternity, whose fame

Over his living head like Heaven is bent;
the second, that after the appearance of “The Giaour” and “Childe Harold,” Sir Walter Scott renounced writing poetry. The last forgot that while he was quietly writing criticisms, Byron was dying for new-born liberty in Greece. All judged, too many in each country still judge, the two poets, Byron and Goethe, after an absolute type of the beautiful, the true, or the false, which they had formed in their own minds; without regard to the state of social relations as they were or are; without any true conception of the destiny or mission of poetry, or of the law by which it, and every other artistic manifestation of human life, is governed.

There is no absolute type on earth: the absolute exists in the Divine Idea alone; the gradual comprehension of which man is destined to attain; although its complete realization is impossible on earth; earthly life being but one stage of the eternal evolution of life, manifested in thought and action; strengthened by all the achievements of the past, and advancing from age to ages towards a less imperfect expression of that idea. Our earthly life is one phase of the eternal aspiration of the soul towards progress, which is our law; ascending in increasing power and purity from the finite towards the infinite; from the real towards the ideal; from that which is, towards that which is to come. In the immense storehouse of the past evolutions of life constituted by universal tradition, and in the prophetic instinct brooding in the depths of the human soul, does poetry seek inspiration. It changes with the times, for it is their expression; it is transformed with society, for—consciously or unconsciously—it sings the lay of Humanity; although, according to the individual bias or circumstances of the singer, it assumes the hues of the present, or of the future in course of elaboration, and foreseen by the inspiration of genius. It sings now a dirge and now a cradle song; it initiates or sums up.

Byron and Goethe summed up. Was it a defect in them? No; it was the law of the times, and yet society at the present day, twenty years after they have ceased to sing, assumes to condemn them for having been born too soon. Happy indeed are the poets whom God raises up at the commencement of an era, under the rays of the rising sun. A series of generations will lovingly repeat their verses, and attribute to them the new life which they did but foresee in the germ.

Byron and Goethe summed up. This is at once the philosophical explanation of their works, and the secret of their popularity. The spirit of an entire epoch of the European world became incarnate in them ere its decease, even as—in the political sphere—the spirit of Greece and Rome became incarnate before death in Cæsar and Alexander. They were the poetic expression of that principle, of which England was the economic, France the political, and Germany the philosophic expression: the last formula, effort, and result of a society founded on the principle of individuality. That epoch, the mission of which had been, first through the labors of Greek philosophy, and afterwards through Christianity, to rehabilitate, emancipate, and develop individual man appears to have concentrated in them, in Fichte, in Adam Smith, and in the French school des droits de l’homme, its whole energy and power, in order fully to represent and express all that it had achieved for mankind. It was much; but it was not the whole; and therefore it was doomed to pass away. The epoch of individuality was deemed near the goal; when lo! immense horizons were revealed; vast unknown lands in whose untrodden forests the principle of individuality was an insufficient guide. By the long and painful labors of that epoch the human unknown quantity had been disengaged from the various quantities of different nature by which it had been surrounded; but only to be left weak, isolated, and recoiling in terror from the solitude in which it stood. The political schools of the epoch had proclaimed the sole basis of civil organization to be the right to liberty and equality (liberty for all), but they had encountered social anarchy by the way. The philosophy of the epoch had asserted the sovereignty of the human Ego, and had ended in the mere adoration offact, in Hegelian immobility. The Economy of the epoch imagined it had organized freecompetition, while it had but organized the oppression of the weak by the strong; of labor by capital; of poverty by wealth. The Poetry of the epoch had represented individuality in its every phase; had translated in sentiment what science had theoretically demonstrated; and it had encountered the void. But as society at last discovered that the destinies of the race were not contained in a mere problem of liberty, but rather in the harmonization of liberty with association—so did poetry discover that the life it had hitherto drawn from individuality alone was doomed to perish for want of aliment; and that its future existence depended on enlarging and transforming its sphere. Both society and poetry uttered a cry of despair: the death-agony of a form of society produced the agitation we have seen constantly increasing in Europe since 1815: the death-agony of a form of poetry evoked Byron and Goethe. I believe this point of view to be the only one that can lead us to a useful and impartial appreciation of these two great spirits.

There are two forms of individuality; the expressions of its internal and external, or—as the Germans would say—of its subjective and objective life. Byron was the poet of the first, Goethe of the last. In Byron the Ego is revealed in all its pride of power, freedom, and desire, in the uncontrolled plenitude of all its faculties; inhaling existence at every pore, eager to seize “the life of life.” The world around him neither rules nor tempers him. The Byronian Ego aspires to rule it; but solely for dominion’s sake, to exercise upon it the Titanic force of his will. Accurately speaking, he cannot be said to derive from it either color, tone, or image; for it is he who colors; he who sings; he whose image is everywhere reflected and reproduced. His poetry emanates from his own soul; to be thence diffused upon things external; he holds his state in the centre of the universe, and from thence projects the light radiating from the depths of his own mind; as scorching and intense as the concentrated solar ray. Hence that terrible unity which only the superficial reader could mistake for monotony.

Byron appears at the close of one epoch, and before the dawn of the other; in the midst of a community based upon an aristocracy which has outlived the vigor of its prime; surrounded by a Europe containing nothing grand, unless it be Napoleon on one side and Pitt on the other, genius degraded to minister to egotism; intellect bound to the service of the past. No seer exists to foretell the future: belief is extinct; there is only its pretence: prayer is no more; there is only a movement of the lips at a fixed day or hour, for the sake of the family, or what is called the people; love is no more; desire has taken its place; the holy warfare of ideas is abandoned; the conflict is that of interests. The worship of great thoughts has passed away. That which is, raises the tattered banner of some corpse-like traditions; that which would be, hoists only the standard of physical wants, of material appetites: around him are ruins, beyond him the desert; the horizon is a blank. A long cry of suffering and indignation bursts from the heart of Byron: he is answered by anathemas. He departs; he hurries through Europe in search of an ideal to adore; he traverses it distracted, palpitating, like Mazeppa on the wild horse; borne onwards by a fierce desire; the wolves of envy and calumny follow in pursuit. He visits Greece; he visits Italy; if anywhere a lingering spark of the sacred fire, a ray of divine poetry, is preserved, it must be there. Nothing. A glorious past, a degraded present; none of life’s poetry; no movement, save that of the sufferer turning on his couch to relieve his pain. Byron, from the solitude of his exile, turns his eyes again towards England; he sings. What does he sing? What springs from the mysterious and unique conception which rules, one would say in spite of himself, over all that escapes him in his sleepless vigil? The funeral hymn, the death-song, the epitaph of the aristocratic idea; we discovered it, we Continentalists; not his own countrymen. He takes his types from amongst those privileged by strength, beauty, and individual power. They are grand, poetical, heroic, but solitary; they hold no communion with the world around them, unless it be to rule over it; they defy alike the good and evil principle; they “will bend to neither.” In life and in death “they stand upon their strength”; they resist every power, for their own is all their own; it was purchased by

“Superior science—penance—daring—

And length of watching—strength of mind—and skill

In knowledge of our fathers.”
Each of them is the personification, slightly modified, of a single type, a single idea—the individual; free, but nothing more than free; such as the epoch now closing has made him; Faust, but without the compact which submits him to the enemy; for the heroes of Byron make no such compact. Cain kneels not to Arimanes; and Manfred, about to die, exclaims:

“The mind, which is immortal, makes itself
Requital for its good and evil thoughts—
Is its own origin of ill, and end—
And its own place and time, its innate sense,
When stripped of this mortality, derives
No color from the fleeting things without,
But is absorbed in sufferance or in joy;
Born from the knowledge of its own desert.”

They have no kindred: they live from their own life only; they repulse humanity, and regard the crowd with disdain. Each of them says: “I have faith in myself”; never, “I have faith in ourselves.” They all aspire to power or to happiness. The one and the other alike escape them; for they bear within them, untold, unacknowledged even to themselves, the presentiment of a life that mere liberty can never give them. Free they are; iron souls in iron frames, they climb the Alps of the physical world as well as the Alps of thought; still is their visage stamped with a gloomy and ineffaceable sadness; still is their soul—whether, as in Cain and Manfred, it plunge into the abyss of the infinite, “intoxicated with eternity,” or scour the vast plain and boundless ocean with the Corsair and Giaour—haunted by a secret and sleepless dread. It seems as if they were doomed to drag the broken links of the chain they have burst asunder, riveted to their feet. Not only in the petty society against which they rebel does their soul feel fettered and restrained; but even in the world of the spirit. Neither is it to the enmity of society that they succumb; but under the assaults of this nameless anguish; under the corroding action of potent faculties “inferior still to their desires and their conceptions”; under the deception that comes from within. What can they do with the liberty so painfully won? On whom, on what, expend the exuberant vitality within them? They are alone; this is the secret of their wretchedness and impotence. They “thirst for good”—Cain has said it for them all—but cannot achieve it; for they have no mission, no belief, no comprehension even of the world around them. They have never realized the conception of Humanity in the multitudes that have preceded, surround, and will follow after them; never thought on their own place between the past and future; on the continuity of labor that unites all the generations into one whole; on the common end and aim, only to be realized by the common effort; on the spiritual post-sepulchral life even on earth of the individual, through the thoughts he transmits to his fellows; and, it may be—when he lives devoted and dies in faith—through the guardian agency he is allowed to exercise over the loved ones left on earth.

Gifted with a liberty they know not how to use; with a power and energy they know not how to apply; with a life whose purpose and aim they comprehend not; they drag through their useless and convulsed existence. Byron destroys them one after the other, as if he were the executioner of a sentence decreed in heaven. They fall unwept, like a withered leaf into the stream of time.

“Nor earth nor sky shall yield a single tear,
Nor cloud shall gather more, nor leaf shall fall,
Nor gale breathe forth one sigh for thee, for all.”

They die, as they have lived, alone; and a popular malediction hovers round their solitary tombs.

This, for those who can read with the soul’s eyes, is what Byron sings; or rather what humanity sings through him. The emptiness of the life and death of solitary individuality has never been so powerfully and efficaciously summed up as in the pages of Byron. The crowd do not comprehend him: they listen; fascinated for an instant; then repent, and avenge their momentary transport by calumniating and insulting the poet. His intuition of the death of a form of society they call wounded self-love; his sorrow for all is misinterpreted as cowardly egotism. They credit not the traces of profound suffering revealed by his lineaments; they credit not the presentiment of a new life which from time to time escapes his trembling lips; they believe not in the despairing embrace in which he grasps the material universe—stars, lakes, alps, and sea—and identifies himself with it, and through it with God, of whom—to him at least—it is a symbol. They do, however, take careful count of some unhappy moments, in which, wearied out by the emptiness of life, he has raised—with remorse I am sure—the cup of ignoble pleasures to his lips, believing he might find forgetfulness there. How many times have not his accusers drained this cup, without redeeming the sin by a single virtue; without—I will not say bearing—but without having even the capacity of appreciating the burden which weighed on Byron! And did he not himself dash into fragments the ignoble cup, so soon as he beheld something worthy the devotion of his life?

Goethe—individuality in its objective life—having, like Byron, a sense of the falsehood and evil of the world round him—followed exactly the opposite path. After having—he, too, in his youth—uttered a cry of anguish in his Werther; after having laid bare the problem of the epoch in all its terrific nudity, in Faust, he thought he had done enough, and refused to occupy himself with its solution. It is possible that the impulse of rebellion against social wrong and evil which burst forth for an instant in Werther may long have held his soul in secret travail; but that he despaired of the task of reforming it as beyond his powers. He himself remarked in his later years, when commenting on the exclamation made by a Frenchman on first seeing him: “That is the face of a man who has suffered much”; that he should rather have said: That is the face of a man who has struggled energetically;” but of this there remains no trace in his works. Whilst Byron writhed and suffered under the sense of the wrong and evil around him, he attained the calm—I cannot say of victory—but of indifference. In Byron the man always ruled, and even at times, overcame the artist: the man was completely lost in the artist in Goethe. In him there was no subjective life; no unity springing either from heart or head. Goethe is an intelligence that receives, elaborates, and reproduces the poetry affluent to him from all external objects: from all points of the circumference; to him as centre. He dwells aloft alone; a mighty watcher in the midst of creation. His curious scrutiny investigates, with equal penetration and equal interest, the depths of the ocean and the calyx of the floweret. Whether he studies the rose exhaling its Eastern perfume of the sky, or the ocean casting its countless wrecks upon the shore, the brow of the poet remains equally calm: to him they are but two forms of the beautiful; two subjects for art.

Goethe has been called a pantheist. I know not in what sense critics apply this vague and often ill-understood word to him. There is a materialistic pantheism and a spiritual pantheism; the pantheism of Spinoza and that of Giordano Bruno; of St. Paul; and of many others—all different. But there is no poetic pantheism possible, save on the condition of embracing the whole world of phenomena in one unique conception: of feeling and comprehending the life of the universe in its divine unity. There is nothing of this in Goethe. There is pantheism in some parts of Wordsworth; in the third canto of “Childe Harold,” and in much of Shelley; but there is none in the most admirable compositions of Goethe; wherein life, though admirably comprehended and reproduced in each of its successive manifestations, is never understood as a whole. Goethe is the poet of details, not of unity; of analysis, not of synthesis. None so able to investigate details; to set off and embellish minute and apparently trifling points; none throw so beautiful a light on separate parts; but the connecting link escapes him. His works resemble a magnificent encyclopædia, unclassified. He has felt everything but he has never felt the whole. Happy in detecting a ray of the beautiful upon the humblest blade of grass gemmed with dew; happy in seizing the poetic elements of an incident the most prosaic in appearance—he was incapable of tracing all to a common source, and recomposing the grand ascending scale in which, to quote a beautiful expression of Herder’s “every creature is a numerator of the grand denominator, Nature.” How, indeed, should he comprehend these things, he who had no place in his works or in his poet’s heart for humanity, by the light of which conception only can the true worth of sublunary things be determined? “Religion and politics,” said he, “are a troubled element for art. I have always kept myself aloof from them as much as possible.” Questions of life and death for the millions were agitated around him; Germany re-echoed to the war songs of K&oml;rner; Fichte, at the close of one of his lectures, seized his musket, and joined the volunteers who were hastening (alas! what have not the Kings made of that magnificent outburst of nationality!) to fight the battles of their fatherland. The ancient soil of Germany thrilled beneath their tread; he, an artist, looked on unmoved; his heart knew no responsive throb to the emotion that shook his country; his genius, utterly passive, drew apart from the current that swept away entire races. He witnessed the French Revolution in all its terrible grandeur, and saw the old world crumble beneath its strokes; and while all the best and purest spirits of Germany, who had mistaken the death-agony of the old world for the birth-throes of a new, were wringing their hands at the spectacle of dissolution, he saw in it only the subject of a farce. He beheld the glory and the fall of Napoleon; he witnessed the reaction of down-trodden nationalities—sublime prologue of the grand epopee of the peoples destined sooner or later to be unfolded—and remained a cold spectator. He had neither learned to esteem men, to better them, nor even to suffer with them. If we except the beautiful type of Berlichingen, a poetic inspiration of his youth, man, as the creature of thought and action; the artificer of the future, so nobly sketched by Schiller in his dramas, has no representative in his works. He has carried something of this nonchalance even into the manner in which his heroes conceive love. Goethe’s altar is spread with the choicest flowers, the most exquisite perfumes, the first-fruits of nature; but the Priest is wanting. In his work of second creation—for it cannot be denied that such it was—he has gone through the vast circle of living and visible things; but stopped short before the seventh day. God withdrew from him before that time; and the creatures the poet has evoked wander within the circle, dumb and prayerless; awaiting until the man shall come to give them a name, and appoint them to a destination.

No, Goethe is not the poet of Pantheism; he is a polytheist in his method as an artist; the pagan poet of modern times. His world is, above all things, the world of forms: a multiplied Olympus. The Mosaic heaven and the Christian are veiled to him. Like the pagans, he parcels out Nature into fragments, and makes of each a divinity; like them, he worships the sensuous rather than the ideal; he looks, touches, and listens far more than he feels. And what care and labor are bestowed upon the plastic portion of his art! what importance is given—I will not say to the objects themselves—but to the external representation of objects! Has he not somewhere said that “the beautiful is the result of happy position?”

Under this definition is concealed an entire system of poetic materialism, substituted for the worship of the ideal; involving a whole series of consequences, the logical result of which was to lead Goethe to indifference, that moral suicide of some of the noblest energies of genius. The absolute concentration of every faculty of observation on each of the objects to be represented, without relation to the ensemble; the entire avoidance of every influence likely to modify the view taken of that object, became in his hands one of the most effective means of art. The poet, in his eyes, was neither the rushing stream a hundred times broken on its course, that it may carry fertility to the surrounding country; nor the brilliant flame, consuming itself in the light it sheds around while ascending to heaven; but rather the placid lake, reflecting alike the tranquil landscape and the thunder-cloud; its own surface the while unruffled even by the lightest breeze. A serene and passive calm with the absolute clearness and distinctness of successive impressions, in each of which he was for the time wholly absorbed, are the peculiar characteristics of Goethe. “I allow the objects I desire to comprehend, to act tranquilly upon me,” said he; “I then observe the impression I have received from them, and I endeavor to render it faithfully.” Goethe has here portrayed his every feature to perfection. He was in life such as Madame Von Arnim proposed to represent him after death; a venerable old man, with a serene, almost radiant countenance; clothed in an antique robe, holding a lyre resting on his knees, and listening to the harmonies drawn from it either by the hand of a genius, or the breath of the winds. The last chords wafted his soul to the East; to the land of inactive contemplation. It was time: Europe had become too agitated for him.

Such were Byron and Goethe in their general characteristics; both great poets; very different, and yet, complete as is the contrast between them, and widely apart as are the paths they pursue, arriving at the same point. Life and death, character and poetry, everything is unlike in the two, and yet the one is the complement of the other. Both are the children of fatality—for it is especially at the close of epochs that the providential law which directs the generations assumes towards individuals the semblance of fatality—and compelled by it unconsciously to work out a great mission. Goethe contemplates the world in parts, and delivers the impressions they make upon him, one by one, as occasion presents them. Byron looks upon the world from a single comprehensive point of view; from the height of which he modifies in his own soul the impressions produced by external objects, as they pass before him. Goethe successively absorbs his own individuality in each of the objects he reproduces. Byron stamps every object he portrays with his own individuality. To Goethe, nature is the symphony; to Byron it is the prelude. She furnishes to the one the entire subject; to the other the occasion only of his verse. The one executes her harmonies; the other composes on the theme she has suggested. Goethe better expresses lives; Byron life. The one is more vast; the other more deep. The first searches everywhere for the beautiful, and loves, above all things, harmony and repose; the other seeks the sublime, and adores action and force. Characters, such as Coriolanus or Luther, disturbed Goethe. I know not if, in his numerous pieces of criticism, he has ever spoken of Dante; but assuredly he must have shared the antipathy felt for him by Sir Walter Scott; and although he would undoubtedly have sufficiently respected his genius to admit him into his Pantheon, yet he would certainly have drawn a veil between his mental eye and the grand but sombre figure of the exiled seer, who dreamed of the future empire of the world for his country, and of the world’s harmonious development under her guidance. Byron loved and drew inspiration from Dante. He also loved Washington and Franklin, and followed, with all the sympathies of a soul athirst for action, the meteor-like career of the greatest genius of action our age has produced, Napoleon; feeling indignant—perhaps mistakenly—that he did not die in the struggle.

When travelling in that second fatherland of all poetic souls—Italy—the poets still pursued divergent routes; the one experienced sensations; the other emotions; the one occupied himself especially with nature; the other with the greatness dead, the living wrongs, the human memories.

And yet, notwithstanding all the contrast, which I have only hinted at, but which might be far more elaborately displayed by extracts from their works; they arrived—Goethe, the poet of individuality in its objective life—at the egotism of indifference; Byron—the poet of individuality in its subjective life—at the egotism (I say it with regret, but it, too, it egotism) of despair: a double sentence upon the epoch which it was their mission to represent and to close!

Both of them—I am not speaking of their purely literary merits, incontestable and universally acknowledged—the one by the spirit of resistance that breathes through all his creations; the other by the spirit of sceptical irony that pervades his works, and by the independent sovereignty attributed to art over all social relations—greatly aided the cause of intellectual emancipation, and awakened in men’s minds the sentiment of liberty. Both of them—the one, directly, by the implacable war he waged against the vices and absurdities of the privileged classes, and indirectly, by investing his heroes with all the most brilliant qualities of the despot, and then dashing them to pieces as if in anger;—the other, by the poetic rehabilitation of forms the most modest, and objects the most insignificant, as well as by the importance attributed to details—combated aristocratic prejudices, and developed in men’s minds the sentiment of equality. And having by their artistic excellence exhausted both forms of the poetry of individuality, they have completed the cycle of its poets; thereby reducing all followers in the same sphere to the subaltern position of imitators, and creating the necessity of a new order of poetry; teaching us to recognize a want where before we felt only a desire. Together they have laid an era in the tomb; covering it with a pall that none may lift; and, as if to proclaim its death to the young generation, the poetry of Goethe has written its history, while that of Byron has graven its epitaph.

And now farewell to Goethe; farewell to Byron! farewell to the sorrows that crush but sanctify not—to the poetic flame that illumines but warms not—to the ironical philosophy that dissects without reconstructing—to all poetry which, in an age where there is so much to do, teaches us inactive contemplation; or which, in a world where there is so much need of devotedness, would instill despair. Farewell to all types of power without an aim; to all personifications of the solitary individuality which seeks an aim to find it not, and knows not how to apply the life stirring within it; to all egotistic joys and griefs:

“Bastards of the soul;
O’erweening slips of idleness: weeds—no more—
Self-springing here and there from the rank soil;
O’erflowings of the lust of that same mind
Whose proper issue and determinate end,
When wedded to the love of things divine,
Is peace, complacency, and happiness.”

Farewell, a long farewell to the past! The dawn of the future is announced to such as can read its signs, and we owe ourselves wholly to it.

The duality of the Middle Ages, after having struggled for centuries under the banners of emperor and pope; after having left its trace and borne its fruit in every branch of intellectual development; has reascended to heaven—its mission accomplished—in the twin flames of poesy called Goethe and Byron. Two hitherto distinct formulæ of life became incarnate in these two men. Byron is isolated man, representing only the internal aspect of life; Goethe isolated man, representing only the external.

Higher than these two incomplete existences; at the point of intersection between the two aspirations towards a heaven they were unable to reach, will be revealed the poetry of the future; of humanity; potent in new harmony, unity, and life.

But because, in our own day, we are beginning, though vaguely, to foresee this new social poetry, which will soothe the suffering soul by teaching it to rise towards God through humanity; because we now stand on the threshold of a new epoch, which, but for them, we should not have reached; shall we decry those who were unable to do more for us than cast their giant forms into the gulf that held us all doubting and dismayed on the other side? From the earliest times has genius been made the scapegoat of the generations. Society has never lacked men who have contented themselves with reproaching the Chattertons of their day with not being patterns of self-devotion, instead of physical or moral suicides; without ever asking themselves whether they had, during their lifetime, endeavored to place aught within the reach of such but doubt and destitution. I feel the necessity of protesting earnestly against the reaction set on foot by certain thinkers against the mighty-souled, which serves as a cloak for the cavilling spirit of mediocrity. There is something hard, repulsive, and ungrateful in the destructive instinct which so often forgets what has been done by the great men who preceded us, to demand of them merely an account of what more might have been done. Is the pillow of scepticism so soft to genius as to justify the conclusion that it is from egotism only that at times it rests its fevered brow thereon? Are we so free from the evil reflected in their verse as to have a right to condemn their memory? That evil was not introduced into the world by them. They saw it, felt it, respired it; it was around, about, on every side of them, and they were its greatest victims. How could they avoid reproducing it in their works? It is not by deposing Goethe or Byron that we shall destroy either sceptical or anarchical indifference amongst us. It is by becoming believers and organizers ourselves. If we are such, we need fear nothing. As is the public, so will be the poet. If we revere enthusiasm, the fatherland, and humanity; if our hearts are pure, and our souls steadfast and patient, the genius inspired to interpret our aspirations, and bear to heaven our ideas and our sufferings, will not be wanting. Let these statues stand. The noble monuments of feudal times create no desire to return to the days of serfdom.

But I shall be told, there are imitators. I know it too well; but what lasting influence can be exerted on social life by those who have no real life of their own? They will but flutter in the void, so long as void there be. On the day when the living shall arise to take the place of the dead, they will vanish like ghosts at cock-crow. Shall we never be sufficiently firm in our own faith to dare to show fitting reverence for the grand typical figures of an anterior age? It would be idle to speak of social art at all, or of the comprehension of humanity, if we could not raise altars to the new gods, without overthrowing the old. Those only should dare to utter the sacred name of progress, whose souls possess intelligence enough to comprehend the past, and whose hearts possess sufficient poetic religion to reverence its greatness. The temple of the true believer is not the chapel of a sect; it is a vast Pantheon, in which the glorious images of Goethe and Byron will hold their honored place, long after Goetheism and Byronism shall have ceased to be.

When, purified alike from imitation and distrust, men learn to pay righteous reverence to the mighty fallen, I know not whether Goethe will obtain more of their admiration as an artist, but I am certain that Byron will inspire them with more love, both as man and poet—a love increased even by the fact of the great injustice hitherto shown to him. While Goethe held himself all of from us, and from the height of his Olympian calm seemed to smile with disdain at our desires, our struggles, and our sufferings—Byron wandered through the world, sad, gloomy, and unquiet; wounded, and bearing the arrow in the wound. Solitary and unfortunate in his infancy; unfortunate in his first love, and still more terribly so in his ill-advised marriage; attacked and calumniated both in his acts and intentions without inquiry or defence; harassed by pecuniary difficulties; forced to quit his country, home, and child; friendless—we have seen it too clearly since his death—pursued even on the Continent by a thousand absurd and infamous falsehoods, and by the old malignity of a world that twisted even his sorrows into a crime; he yet, in the midst of inevitable reaction, preserved his love for his sister and his Ada; his compassion for misfortune; his fidelity to the affections of his childhood and youth, from Lord Clare to his old servant Murray, and his nurse Mary Gray. He was generous with his money to all whom he could help or serve, from his literary friends down to the wretched libeller Ashe. Though impelled by the temper of his genius, by the period in which he lived, and by that fatality of his mission to which I have alluded, towards a poetic individualism, the inevitable incompleteness of which I have endeavored to explain, he by no means set it up as a standard. That he presaged the future with the provision of genius is proved by his definition of poetry in his journal—a definition hitherto misunderstood, but yet the best I know: “Poetry is the feeling of a former world and of a future.” Poet as he was, he preferred activity for good, to all that his art could do. Surrounded by slaves and their oppressors; a traveller in countries where even remembrance seemed extinct; never did he desert the cause of the peoples; never was he false to human sympathies. A witness of the progress of the Restoration, and the triumph of the principles of the Holy Alliance, he never swerved from his courageous opposition; he preserved and publicly proclaimed his faith in the rights of the peoples and in the final triumph of liberty. The following passage from his journal is the very abstract of the law governing the efforts of the true party of progress at the present day: “Onwards! it is now the time to act; and what signifies self, if a single spark of that which would be worthy of the past can be bequeathed unquenchably to the future? It is not one man, nor a million, but the spirit of liberty which must be spread. The waves which dash on the shore are, one by one, broken; but yet the ocean conquers nevertheless. It overwhelms the armada; it wears the rock; and if the Neptunians are to be believed, it has not only destroyed but made a world.” At Naples, in the Romagna, wherever he saw a spark of noble life stirring, he was ready for any exertion; or danger, to blow it into a flame. He stigmatized baseness, hypocrisy, and injustice, whencesoever they sprang.

Thus lived Byron, ceaselessly tempest-tossed between the ills of the present and his yearnings after the future; often unequal; sometimes sceptical; but always suffering—often most so when he seemed to laugh; and always loving, even when he seemed to curse.

Never did “the eternal spirit of the chainless mind” make a brighter apparition amongst us. He seems at times a transformation of that immortal Prometheus, of whom he has written so nobly; whose cry of agony, yet of futurity, sounded above the cradle of the European world; and whose grand and mysterious form, transfigured by time, reappears from age to age, between the entombment of one epoch and the accession of another; to wail forth the lament of genius, tortured by the presentment of things it will not see realized in its time. Byron, too, had the “firm will” and the “deep sense”; he, too, made of his “death a victory.” When he heard the cry of nationality and liberty burst forth in the land he had loved and sung in early youth, he broke his harp and set forth. While the ChristianPowers were protocolizing or worse—while the Christian nations were doling forth the alms of a few piles of ball in aid of the Cross struggling with the Crescent; he, the poet, and pretended sceptic, hastened to throw his fortune, his genius, and his life at the feet of the first people that had arisen in the name of the nationality and liberty he loved.

I know no more beautiful symbol of the future destiny and mission of art than the death of Byron in Greece. The holy alliance of poetry with the cause of the peoples; the union—still so rare—of thought and action—which alone completes the human Word, and is destined to emancipate the world; the grand solidarity of all nations in the conquest of the rights ordained by God for all his children, and in the accomplishment of that mission for which alone such rights exist—all that is now the religion and the hope of the party of progress throughout Europe, is gloriously typified in this image, which we, barbarians that we are, have already forgotten.

The day will come when democracy will remember all that it owes to Byron. England, too, will, I hope, one day remember the mission—so entirely English, yet hitherto overlooked by her—which Byron fulfilled on the Continent; the European rôle given by him to English literature, and the appreciation and sympathy for England which he awakened amongst us.

Before he came, all that was known of English literature was the French translation of Shakespeare, and the anathema hurled by Voltaire against the “intoxicated barbarian.” It is since Byron that we Continentalists have learned to study Shakespeare and other English writers. From him dates the sympathy of all the true-hearted amongst us for this land of liberty, whose true vocation he so worthily represented among the oppressed. He led the genius of Britain on a pilgrimage throughout all Europe.

England will one day feel how ill it is—not for Byron but for herself—that the foreigner who lands upon her shores should search in vain in that temple which should be her national Pantheon, for the poet beloved and admired by all the nations of Europe, and for whose death Greece and Italy wept as it had been that of the noblest of their own sons.

In these few pages—unfortunately very hasty—my aim has been, not so much to criticise either Goethe or Byron, for which both time and space are wanting, as to suggest, and if possible lead, English criticism upon a broader, more impartial, and more useful path than the one generally followed. Certain travellers of the eleventh century relate that they saw at Teneriffe a prodigiously lofty tree, which, from its immense extent of foliage, collected all the vapors of the atmosphere; to discharge them, when its branches were shaken, in a shower of pure and refreshing water. Genius is like this tree, and the mission of criticism should be to shake the branches. At the present day it more resembles a savage striving to hew down the noble tree to the roots.

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