Or feine things, or finde wordes new: He may not spare, although he were his brother, He mot as well say o word as another, Christ spake himself full broad in holy writ, And well ye wot no villany is it.

Eke Plato saith, who so that can him rede, The wordes mote be cousin to the dede.

Yet if a man should have inquired of Boccace or of Chaucer, what need they had of introducing such characters where obscene words were proper in their mouths, but very indecent to be heard; I know not what answer they could have made; for that reason, such tale shall be left untold by me. You have here a specimen of Chaucer's language, which is so obsolete, that his sense is scarce to be understood; and you have likewise more than one example of his unequal numbers, [Footnote: The lines have been corrected in the text, and may easily be seen to be perfectly metrical.] which were mentioned before. Yet many of his verses consist of ten syllables, and the words not much behind our present English: as, for example, these two lines, in the description of the carpenter's young wife:--

Wincing she was, as is a jolly colt, Long as a mast, and upright as a bolt.

I have almost done with Chaucer, when I have answered some objections relating to my present work. I find some people are offended that I have turned these tales into modern English; because they think them unworthy of my pains, and look on Chaucer as a dry, old-fashioned wit, not worth reviving. I have often heard the late Earl of Leicester say, that Mr. Cowley himself was of that opinion; who, having read him over at my lord's request, declared he had no taste of him. I dare not advance my opinion against the judgment of so great an author: but I think it fair, however, to leave the decision to the public. Mr. Cowley was too modest to set up for a dictator; and being shocked perhaps with his old style, never examined into the depth of his good sense.

Chaucer, I confess, is a rough diamond, and must first be polished ere he shines. I deny not, likewise, that, living in our early times he writes not always of a piece, but sometimes mingles trivial things with those of greater moment. Sometimes also, though not often, he runs riot, like Ovid, and knows not when he has said enough. But there are more great wits besides Chaucer, whose fault is their excess of conceits, and those ill sorted. An author is not to write all he can, but only all he ought. Having observed this redundancy in Chaucer (as it is an easy matter for a man of ordinary parts to find a fault in one of greater), I have not tied myself to a literal translation; but have often omitted what I judged unnecessary, or not of dignity enough to appear in the company of better thoughts. I have presumed farther, in some places, and added somewhat of my own where I thought my author was deficient, and had not given his thoughts their true l.u.s.tre, for want of words in the beginning of our language. And to this I was the more emboldened, because (if I may be permitted to say it of myself) I found I had a soul congenial to his, and that I had been conversant in the same studies. Another poet, in another age, may take the same liberty with my writings; if at least they live long enough to deserve correction. It was also necessary sometimes to restore the sense of Chaucer, which was lost or mangled in the errors of the press: let this example suffice at present; in the story of Palamon and Arcite, where the temple of Diana is described, you find these verses, in all the editions of our author:

There saw I Dane turned into a tree, I mean not the G.o.ddess Diane, But Venus daughter, which that hight Dane:

Which, after a little consideration, I knew was to be reformed into this sense, that Daphne, the daughter of Peneus, was turned into a tree. I durst not make thus bold with Ovid, lest some future Milbourn should arise, and say, I varied from my author, because I understood him not.

But there are other judges who think I ought not to have translated Chaucer into English, out of a quite contrary notion: they suppose there is a certain veneration due to his old language; and that it is a little less than profanation and sacrilege to alter it. They are farther of opinion, that somewhat of his good sense will suffer in this transfusion, and much of the beauty of his thoughts will infallibly be lost, which appear with more grace in their old habit. Of this opinion was that excellent person, whom I mentioned, the late Earl of Leicester, who valued Chaucer as much as Mr. Cowley despised him. My lord dissuaded me from this attempt (for I was thinking of it some years before his death), and his authority prevailed so far with me, as to defer my undertaking while he lived, in deference to him: yet my reason was not convinced with what he urged against it. If the first end of a writer be to be understood, then as his language grows obsolete, his thoughts must grow obscure: _multa renascentur quae nunc cecidere; cadentque, quae nunc sunt in honore vocabula, si volet usus, quem penes arbitrium est et jus et norma loquendi_. When an ancient word for its sound and significancy deserves to be revived, I have that reasonable veneration for antiquity, to restore it. All beyond this is superst.i.tion. Words are not like landmarks, so sacred as never to be removed; customs are changed, and even statutes are silently repealed, when the reason ceases for which they were enacted. As for the other part of the argument, that his thoughts will lose of their original beauty, by the innovation of words; in the first place, not only their beauty but their being is lost where they are no longer understood, which is the present case. I grant that something must be lost in all transfusion, that is, in all translations; but the sense will remain, which would otherwise be lost, or at least be maimed, when it is scarce intelligible; and that but to a few. How few are there who can read Chaucer, so as to understand him perfectly! And if imperfectly, then with less profit and no pleasure. 'Tis not for the use of some old Saxon friends that I have taken these pains with him: let them neglect my version because they have no need of it. I made it for their sakes who understand sense and poetry as well as they, when that poetry and sense is put into words which they understand.

I will go farther, and dare to add, that what beauties I lose in some places, I give to others which had them not originally; but in this I may be partial to myself; let the reader judge, and I submit to his decision. Yet I think I have just occasion to complain of them, who, because they understand Chaucer, would deprive the greater part of their countrymen of the same advantage, and h.o.a.rd him up, as misers do their grandam gold, only to look on it themselves, and hinder others from making use of it. In some I seriously protest, that no man ever had, or can have, a greater veneration for Chaucer, than myself. I have translated some part of his works, only that I might perpetuate his memory, or at least refresh it, amongst my countrymen. If I have altered him anywhere for the better, I must at the same time acknowledge that I could have done nothing without him: _Facile est inventis addere_, is no great commendation; and I am not so vain to think I have deserved a greater. I will conclude what I have to say of him singly, with this one remark: a lady of my acquaintance, who keeps a kind of correspondence with some authors of the fair s.e.x in France, has been informed by them that Mademoiselle de Scudery, who is as old as Sibyl, and inspired like her by the same G.o.d of poetry, is at this time translating Chaucer into modern French. From which I gather that he has been formerly translated into the old Provencal (for how she should come to understand old English I know not). But the matter of fact being true, it makes me think that there is something in it like fatality; that, after certain periods of time, the fame and memory of great wits should be renewed, as Chaucer is both in France and England.

If this be wholly chance, 'tis extraordinary, and I dare not call it more for fear of being taxed with superst.i.tion.

Boccace comes last to be considered, who, living in the same age with Chaucer, had the same genius, and followed the same studies; both writ novels, and each of them cultivated his mother tongue. But the greatest resemblance of our two modern authors being in their familiar style, and pleasing way of relating comical adventures, I may pa.s.s it over, because I have translated nothing from Boccace of that nature. In the serious part of poetry, the advantage is wholly on Chaucer's side; for though the Englishman has borrowed many tales from the Italian, yet it appears that those of Boccace were not generally of his own making, but taken from authors of former ages, and by him only modelled; so that what there was of invention in either of them may be judged equal.

But Chaucer has refined on Boccace, and has mended the stories which he has borrowed in his way of telling, though prose allows more liberty of thought, and the expression is more easy when unconfined by numbers.

Our countryman carries weight, and yet wins the race at disadvantage.

I desire not the reader should take my word, and therefore I will set two of their discourses on the same subject, in the same light, for every man to judge betwixt them. I translated Chaucer first, and amongst the rest pitched on the Wife of Bath's tale--not daring, as I have said, to adventure on her prologue, because it is too licentious. There Chaucer introduces an old woman of mean parentage, whom a youthful knight of n.o.ble blood was forced to marry, and consequently loathed her. The crone being in bed with him on the wedding-night, and finding his aversion, endeavours to win his affection by reason, and speaks a good word for herself (as who could blame her?) in hope to mollify the sullen bridegroom. She takes her topics from the benefits of poverty, the advantages of old age and ugliness, the vanity of youth, and the silly pride of ancestry and t.i.tles without inherent virtue, which is the true n.o.bility. When I had closed Chaucer I returned to Ovid, and translated some more of his fables; and by this time had so far forgotten the Wife of Bath's tale that, when I took up Boccace unawares, I fell on the same argument of preferring virtue to n.o.bility of blood, and t.i.tles, in the story of Sigismunda, which I had certainly avoided for the resemblance of the two discourses, if my memory had not failed me. Let the reader weigh them both, and if he thinks me partial to Chaucer, it is in him to right Boccace.

I prefer in our countryman, far above all his other stories, the n.o.ble poem of _Palamon and Arcite_, which is of the Epic kind, and perhaps not much inferior to the _Ilias_ or the _Aeneis_. The story is more pleasing than either of them--the manners as perfect, the diction as poetical, the learning as deep and various, and the disposition full as artful--only it includes a greater length of time, as taking up seven years at least; but Aristotle has left undecided the duration of the action, which yet is easily reduced into the compa.s.s of a year by a narration of what preceded the return of Palamon to Athens. I had thought for the honour of our nation, and more particularly for his whose laurel, though unworthy, I have worn after him, that this story was of English growth and Chaucer's own; but I was undeceived by Boccace, for casually looking on the end of his seventh Giornata, I found Dioneo (under which name he shadows himself) and Fiametta (who represents his mistress the natural daughter of Robert, King of Naples), of whom these words are spoken, _Dioneo e la Fiametta granpezza contarono insieme d'Arcita, e di Palamone_, by which it appears that this story was written before the time of Boccace; [Footnote: It was really written by Boccaccio himself, but, as Dryden himself says, Chaucer has greatly improved upon his original (_La Teseide_).] but the name of its author being wholly lost, Chaucer is now become an original, and I question not but the poem has received many beauties by pa.s.sing through his n.o.ble hands. Besides this tale, there is another of his own invention, after the manner of the Provencals, called the Flower and the Leaf, with which I was so particularly pleased, both for the invention and the moral, that I cannot hinder myself from recommending it to the reader.

As a corollary to this preface, in which I have done justice to others, I owe somewhat to myself; not that I think it worth my time to enter the lists with one Milbourn and one Blackmore, but barely to take notice that such men there are who have written scurrilously against me without any provocation. Milbourn, who is in orders, pretends amongst the rest this quarrel to me, that I have fallen foul on priesthood; if I have, I am only to ask pardon of good priests, and am afraid his part of the reparation will come to little. Let him be satisfied that he shall not be able to force himself upon me for an adversary. I contemn him too much to enter into compet.i.tion with him. His own translations of Virgil have answered his criticisms on mine. If (as they say he has declared in print) he prefers the version of Ogilby to mine, the world has made him the same compliment, for it is agreed on all hands that he writes even below Ogilby. That, you will say. is not easily to be done; but what cannot Milbourn bring about? I am satisfied, however, that while he and I live together, I shall not be thought the worst poet of the age. It looks as if I had desired him underhand to write so ill against me; but upon my honest word, I have not bribed him to do me this service, and am wholly guiltless of his pamphlet. 'Tis true, I should be glad if I could persuade him to continue his good offices, and write such another critique on anything of mine; for I find by experience he has a great stroke with the reader, when he condemns any of my poems, to make the world have a better opinion of them. He has taken some pains with my poetry, but n.o.body will be persuaded to take the same with his. If I had taken to the church (as he affirms, but which was never in my thoughts), I should have had more sense, if not more grace, than to have turned myself out of my benefice by writing libels on my parishioners. But his account of my manners and my principles are of a piece with his cavils and his poetry; and so I have done with him for ever.

As for the City Bard, or Knight Physician, I hear his quarrel to me is, that I was the author of _Absalom and Achitophel_, which he thinks was a little hard on his fanatic patrons in London.

But I will deal the more civilly with his two poems, because nothing ill is to be spoken of the dead, and therefore peace be to the Manes of his Arthurs. I will only say that it was not for this n.o.ble knight that I drew the plan of an Epic poem on King Arthur in my preface to the translation of Juvenal. The guardian angels of kingdoms were machines too ponderous for him to manage; and therefore he rejected them, as Dares did the whirlbats of Eryx, when they were thrown before him by Entellus. Yet from that preface he plainly took his hint; for he began immediately upon his story, though he had the baseness not to acknowledge his benefactor; but instead of it, to traduce me in a libel.

I shall say the less of Mr. Collier, [Footnote: His _Short View of the Immorality and Profaneness of the English Stage_ (1698) was largely directed against Dryden. See the account of it given in Macaulay's _Comic Dramatists of the Restoration_.] because in many things he has taxed me justly, and I have pleaded guilty to all thoughts and expressions of mine which can be truly argued of obscenity, profaneness, or immorality, and retract them. If he be my enemy, let him triumph; if he be my friend, as I have given him no personal occasion to be otherwise, he will be glad of my repentance. It becomes me not to draw my pen in the defence of a bad cause when I have so often drawn it for a good one. Yet it were not difficult to prove that in many places he has perverted my meaning by his glosses, and interpreted my words into blasphemy and bawdry, of which they were not guilty--besides that he is too much given to horseplay in his raillery, and comes to battle like a dictator from the plough. I will not say the zeal of G.o.d's house has eaten him up, but I am sure it has devoured some part of his good manners and civility. It might also be doubted whether it were altogether zeal which prompted him to this rough manner of proceeding; perhaps it became not one of his function to rake into the rubbish of ancient and modern plays. A divine might have employed his pains to better purpose than in the nastiness of Plautus and Aristophanes, whose examples, as they excuse not me, so it might be possibly supposed that he read them not without some pleasure. They who have written commentaries on those poets, or on Horace, Juvenal, and Martial, have explained some vices which, without their interpretation, had been unknown to modern times. Neither has he judged impartially betwixt the former age and us.

There is more bawdry in one play of Fletcher's, called the _Custom of the Country_, than in all ours together. Yet this has been often acted on the stage in my remembrance. Are the times so much more reformed now than they were five and twenty years ago? If they are, I congratulate the amendment of our morals. But I am not to prejudice the cause of my fellow-poets, though I abandon my own defence; they have some of them answered for themselves, and neither they nor I can think Mr. Collier so formidable an enemy that we should shun him. He has lost ground at the latter end of the day by pursuing his point too far, like the Prince of Conde at the battle of Senneffe: from immoral plays to no plays--_ab abusu ad usum, non valet consequentia_.

[Footnote: From the fact that there are immoral plays to the inference that there should be no plays the argument does not follow.] But being a party, I am not to erect myself into a judge. As for the rest of those who have written against me, they are such scoundrels that they deserve not the least notice to be taken of them. Blackmore and Milbourn are only distinguished from the crowd by being remembered to their infamy.

----Demetri teque, Tigelli, Discipulorum inter jubeo plorare cathedras.

SAMUEL JOHNSON.

(1709-1784.)

III. ON THE METAPHYSICAL POETS.

The criticism of the 'metaphysical poets' occurs in the Life of Cowley, published as one of the _Lives of the Poets_ in 1780. The name 'metaphysical poetry' was first devised by Dryden, in his _Essay of Dramatic Poesy_. It was revived by Johnson, and is now generally accepted by historians of English literature. It is used by Johnson, as it was used by Dryden, to express the love of remote a.n.a.logies, which was a mark of the poetry of Donne and those who wrote more or less after the manner of Donne. But it has a deeper meaning than was probably intended by its inventors. It is no unapt term to indicate the vein of weighty thought and brooding imagination which runs like a thread of gold through all the finer work of these poets. Johnson did no harm in calling attention to the extravagance of much of the imagery beloved by the lyric poets of the Stuart period. But it is unpardonable that he should have had no eye for the n.o.bler and subtler qualities of their genius, and equally unpardonable that he should have drawn no distinction between three men so incomparable in degree and kind of power as Cleveland, Cowley, and Donne. Some remarks on the place of the metaphysical poets in English literature will be found in the Introduction.

Cowley, like other poets who have written with narrow views, and, instead of tracing intellectual pleasure to its natural sources in the mind of man, paid their court to temporary prejudices, has been at one time too much praised, and too much neglected at another.

Wit, like all other things subject by their nature to the choice of man, has its changes and fashions, and at different times takes different forms. About the beginning of the seventeenth century appeared a race of writers that may be termed the metaphysical poets; of whom, in a criticism on the works of Cowley, it is not improper to give some account.

The metaphysical poets were men of learning, and to show their learning was their whole endeavour; but, unluckily resolving to show it in rhyme, instead of writing poetry, they only wrote verses, and very often such verses as stood the trial of the finger better than of the ear; for the modulation was so imperfect, that they were only found to be verses by counting the syllables.

If the father of criticism has rightly denominated poetry, _an imitative art_, these writers will, without great wrong, lose their right to the name of poets; for they cannot be said to have imitated anything; they neither copied nature nor life; neither painted the forms of matter, nor represented the operations of intellect.

Those, however, who deny them to be poets, allow them to be wits.

Dryden confesses of himself and his contemporaries that they fall below Donne in wit, but maintains that they surpa.s.s him in poetry.

If wit be well described by Pope, as being "that which has been often thought, but was never before so well expressed", they certainly never attained, nor ever sought it; for they endeavoured to be singular in their thoughts, and were careless of their diction. But Pope's account of wit is undoubtedly erroneous: he depresses it below its natural dignity, and reduces it from strength of thought to happiness of language.

If by a more n.o.ble and more adequate conception that be considered as wit which is at once natural and new, that which, though not obvious, is, upon its first production, acknowledged to be just; if it be that which he that never found it wonders how he missed; to wit of this kind the metaphysical poets have seldom risen. Their thoughts are often new, but seldom natural; they are not obvious, but neither are they just; and the reader, far from wondering that he missed them, wonders more frequently by what perverseness of industry they were ever found.

But wit, abstracted from its effects upon the hearer, may be more rigorously and philosophically considered as a kind of _discordia concors_; a combination of dissimilar images, or discovery of occult resemblances in things apparently unlike. Of wit, thus defined, they have more than enough. The most heterogeneous ideas are yoked by violence together; nature and art are ransacked for ill.u.s.trations, comparisons, and allusions; their learning instructs, and their subtlety surprises; but the reader commonly thinks his improvement dearly bought, and, though he sometimes admires, is seldom pleased.

From this account of their compositions it will be readily inferred that they were not successful in representing or moving the affections.

As they were wholly employed on something unexpected and surprising, they had no regard to that uniformity of sentiment which enables us to conceive and to excite the pains and the pleasure of other minds: they never inquired what, on any occasion, they should have said or done; but wrote rather as beholders than partakers of human nature; as Beings looking upon good and evil, impa.s.sive and at leisure; as Epicurean deities making remarks on the actions of men and the vicissitudes of life without interest and without emotion. Their courtship was void of fondness, and their lamentation of sorrow. Their wish was only to say what they hoped had never been said before.

Nor was the sublime more within their reach than the pathetic; for they never attempted that comprehension and expanse of thought which at once fills the whole mind, and of which the first effect is sudden astonishment, and the second rational admiration. Sublimity is produced by aggregation, and littleness by dispersion. Great thoughts are always general, and consist in positions not limited by exceptions, and in descriptions not descending to minuteness. It is with great propriety that subtlety, which in its original import means exility of particles, is taken in its metaphorical meaning for nicety of distinction. Those writers who lay on the watch for novelty could have little hope of greatness; for great things cannot have escaped former observation.

Their attempts were always a.n.a.lytic; they broke every image into fragments: and could no more represent, by their slender conceits and laboured particularities, the prospects of nature or the scenes of life, than he who dissects a sunbeam with a prism can exhibit the wide effulgence of a summer noon. What they wanted, however, of the sublime, they endeavoured to supply by hyperbole; their amplification had no limits; they left not only reason but fancy behind them; and produced combinations of confused magnificence that not only could not be credited, but could not be imagined.

Yet great labour, directed by great abilities, is never wholly lost: if they frequently threw away their wit upon false conceits, they likewise sometimes struck out unexpected truth: if their conceits were far-fetched, they were often worth the carriage. To write on their plan, it was at least necessary to read and think. No man could be born a metaphysical poet, nor a.s.sume the dignity of a writer, by descriptions copied from descriptions, by imitations borrowed from imitations, by traditional imagery and hereditary similes, by readiness of rhyme and volubility of syllables.

In perusing the works of this race of authors, the mind is exercised either by recollection or inquiry; either something already learned is to be retrieved, or something new is to be examined. If their greatness seldom elevates, their acuteness often surprises; if the imagination is not always gratified, at least the powers of reflection and comparison are employed; and in the ma.s.s of materials which ingenious absurdity has thrown together, genuine wit and useful knowledge may be sometimes found, buried perhaps in grossness of expression, but useful to those who know their value; and such as, when they are expanded to perspicuity and polished to elegance, may give l.u.s.tre to works which have more propriety though less copiousness of sentiment.

This kind of writing, which was, I believe, borrowed from Marino [Footnote: As Marino's chief poem, _L'Adone_, was not published till 1623, and as most of Donne's poems must have been written earlier, this is very unlikely. Besides, the resemblance is more apparent than real. Metaphysical poetry was a native product. See Introduction.]

and his followers, had been recommended by the example of Donne, a man of very extensive and various knowledge; and by Jonson, whose manner resembled that of Donne more in the ruggedness of his lines than in the cast of his sentiments.

When their reputation was high, they had undoubtedly more imitators than time has left behind. Their immediate successors, of whom any remembrance can be said to remain, were Suckling, Waller, Denham, Cowley, Cleveland, and Milton. Denham and Waller sought another way to fame, by improving the harmony of our numbers. Milton tried the metaphysic style only in his lines upon Hobson the Carrier. Cowley adopted it, and excelled his predecessors, having as much sentiment and more music. Suckling neither improved versification, nor abounded in conceits. The fashionable style remained chiefly with Cowley; Suckling could not reach it, and Milton disdained it.

Critical remarks are not easily understood without examples, and I have therefore collected instances of the modes of writing by which this species of poets, for poets they were called by themselves and their admirers, was eminently distinguished.

As the authors of this race were perhaps more desirous of being admired than understood, they sometimes drew their conceits from recesses of learning not very much frequented by common readers of poetry. Thus Cowley on _Knowledge_:

The sacred tree midst the fair orchard grew; The phoenix Truth did on it rest.

And built his perfum'd nest, That right Porphyrian tree which did true logick shew.

Each leaf did learned notions give, And th' apples were demonstrative: So clear their colour and divine, The very shade they cast did other lights outshine.

On Anacreon continuing a lover in his old age:

Love was with thy life entwin'd, Close as heat with fire is join'd, A powerful brand prescrib'd the date Of thine, like Meleager's fate.

The antiperistasis of age More enflam'd thy amorous rage.

In the following verses we have an allusion to a Rabbinical opinion concerning Manna:

Variety I ask not: give me one To live perpetually upon.