Twelve Types. Gilbert Keith Chesterton
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are very different with the more modern school of doubt and lamentation. The last movement of pessimism is perhaps expressed in Mr Aubrey Beardsley's allegorical designs. Here we have to deal with a pessimism which tends naturally not towards the oldest elements of the cosmos, but towards the last and most fantastic fripperies of artificial life. Byronism tended towards the desert; the new pessimism towards the restaurant. Byronism was a revolt against artificiality; the new pessimism is a revolt in its favour. The Byronic young man had an affectation of sincerity; the decadent, going a step deeper into the avenues of the unreal, has positively an affectation of affectation. And it is by their fopperies and their frivolities that we know that their sinister philosophy is sincere; in their lights and garlands and ribbons we read their indwelling despair. It was so, indeed, with Byron himself; his really bitter moments were his frivolous moments. He went on year after year calling down fire upon mankind, summoning the deluge and the destructive sea and all the ultimate energies of nature to sweep away the cities of the spawn of man. But through all this his sub-conscious mind was not that of a despairer; on the contrary, there is something of a kind of lawless faith in thus parleying with such immense and immemorial brutalities. It was not until the time in which he wrote 'Don Juan' that he really lost this inward warmth and geniality, and a sudden shout of hilarious laughter announced to the world that Lord Byron had really become a pessimist.
One of the best tests in the world of what a poet really means is his metre. He may be a hypocrite in his metaphysics, but he cannot be a hypocrite in his prosody. And all the time that Byron's language is of horror and emptiness, his metre is a bounding 'pas de quatre.' He may arraign existence on the most deadly charges, he may condemn it with the most desolating verdict, but he cannot alter the fact that on some walk in a spring morning when all the limbs are swinging and all the blood alive in the body, the lips may be caught repeating:
'Oh, there's not a joy the world can give like that it takes away,
When the glow of early youth declines in beauty's dull decay;
'Tis not upon the cheek of youth the blush that fades so fast,
But the tender bloom of heart is gone ere youth itself be past.'
That automatic recitation is the answer to the whole pessimism of Byron.
The truth is that Byron was one of a class who may be called the unconscious optimists, who are very often, indeed, the most uncompromising conscious pessimists, because the exuberance of their nature demands for an adversary a dragon as big as the world. But the whole of his essential and unconscious being was spirited and confident, and that unconscious being, long disguised and buried under emotional artifices, suddenly sprang into prominence in the face of a cold, hard, political necessity. In Greece he heard the cry of reality, and at the time that he was dying, he began to live. He heard suddenly the call of that buried and sub-conscious happiness which is in all of us, and which may emerge suddenly at the sight of the grass of a meadow or the spears of the enemy.
POPE AND THE ART OF SATIRE
The general critical theory common in this and the last century is that it was very easy for the imitators of Pope to write English poetry. The classical couplet was a thing that anyone could do. So far as that goes, one may justifiably answer by asking any one to try. It may be easier really to have wit, than really, in the boldest and most enduring sense, to have imagination. But it is immeasurably easier to pretend to have imagination than to pretend to have wit. A man may indulge in a sham rhapsody, because it may be the triumph of a rhapsody to be unintelligible. But a man cannot indulge in a sham joke, because it is the ruin of a joke to be unintelligible. A man may pretend to be a poet: he can no more pretend to be a wit than he can pretend to bring rabbits out of a hat without having learnt to be a conjuror. Therefore, it may be submitted, there was a certain discipline in the old antithetical couplet of Pope and his followers. If it did not permit of the great liberty of wisdom used by the minority of great geniuses, neither did it permit of the great liberty of folly which is used by the majority of small writers. A prophet could not be a poet in those days, perhaps, but at least a fool could not be a poet. If we take, for the sake of example, such a line as Pope's
'Damn with faint praise, assent with civil leer,'
the test is comparatively simple. A great poet would not have written such a line, perhaps. But a minor poet could not.
Supposing that a lyric poet of the new school really had to deal with such an idea as that expressed in Pope's line about Man:
'A being darkly wise and rudely great.'
Is it really so certain that he would go deeper into the matter than that old antithetical jingle goes? I venture to doubt whether he would really be any wiser or weirder or more imaginative or more profound. The one thing that he would really be, would be longer. Instead of writing
'A being darkly wise and rudely great,'
the contemporary poet, in his elaborately ornamented book of verses, would produce something like the following: —
'A creature
Of feature
More dark, more dark, more dark than skies,
Yea, darkly wise, yea, darkly wise:
Darkly wise as a formless fate
And if he be great
If he be great, then rudely great,
Rudely great as a plough that plies,
And darkly wise, and darkly wise.'
Have we really learnt to think more broadly? Or have we only learnt to spread our thoughts thinner? I have a dark suspicion that a modern poet might manufacture an admirable lyric out of almost every line of Pope.
There is, of course, an idea in our time that the very antithesis of the typical line of Pope is a mark of artificiality. I shall have occasion more than once to point out that nothing in the world has ever been artificial. But certainly antithesis is not artificial. An element of paradox runs through the whole of existence itself. It begins in the realm of ultimate physics and metaphysics, in the two facts that we cannot imagine a space that is infinite, and that we cannot imagine a space that is finite. It runs through the inmost complications of divinity, in that we cannot conceive that Christ in the wilderness was truly pure, unless we also conceive that he desired to sin. It runs, in the same manner, through all the minor matters of morals, so that we cannot imagine courage existing except in conjunction with fear, or magnanimity existing except in conjunction with some temptation to meanness. If Pope and his followers caught this echo of natural irrationality, they were not any the more artificial. Their antitheses were fully in harmony with existence, which is itself a contradiction in terms.
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