Chambers's Edinburgh Journal, No. 448. VariousЧитать онлайн книгу.
p>Chambers's Edinburgh Journal, No. 448 / Volume 18, New Series, July 31, 1852
BOOK-WORSHIP
A book belongs in a peculiar manner to the age and nation that produce it. It is an emanation of the thought of the time; and if it survive to an after-time, it remains as a landmark of the progress of the imagination or the intellect. Some books do even more than this: they press forward to the future age, and make appeals to its maturer genius; but in so doing they still belong to their own—they still wear the garb which stamps them as appertaining to a particular epoch. Of that epoch, it is true, they are, intellectually, the flower and chief; they are the expression of its finer spirit, and serve as a link between the two generations of the past and the future; but of that future—so much changed in habits, and feelings, and knowledge—they can never, even when acting as guides and teachers, form an essential part: there is always some bond of sympathy wanting.
A single glance at our own great books will illustrate this—books which are constantly reprinted, without which no library can be tolerated—which are still, generation after generation, the objects of the national worship, and are popularly supposed to afford a universal and unfailing standard of excellence in the various departments of literature. These books, although pored over as a task and a study by the few, are rarely opened and never read by the many: they are known the least by those who reverence them most. They are, in short, idols, and their worship is not a faith, but a superstition. This kind of belief is not shaken even by experience. When a devourer of the novels of Scott, for instance, takes up Tom Jones, he, after a vain attempt to read, may lay it down with a feeling of surprise and dissatisfaction; but Tom Jones remains still to his convictions 'an epic in prose,' the fiction par excellence of the language. As for Clarissa Harlowe and Sir Charles Grandison, we have not heard of any common reader in our generation who has had the hardihood even to open the volumes; but Richardson as well as Fielding retains his original niche among the gods of romance; and we find Scott himself one of the high-priests of the worship. When wandering once upon the continent, we were thrown for several days into the company of an English clergyman, who had provided himself, as the best possible model in description, with a copy of Spenser; and it was curious to observe the pertinacity with which, from time to time, he drew forth his treasure, and the weariness with which in a few minutes he returned it to his pocket. Yet our reverend friend, we have no doubt, went home with his faith in Spenser unshaken, and recommends it to this day as the most delightful of all companions for a journey.
In the present century, the French and German critics have begun to place this reverential feeling for the 'classics' of a language upon a more rational basis. In estimating an author, they throw themselves back into the times in which he wrote; they determine his place among the spirits of his own age; and ascertain the practical influence his works have exercised over those of succeeding generations. In short, they judge him relatively, not absolutely; and thus convert an unreasoning superstition into a sober faith. We do not require to be told that in every book destined to survive its author, there are here and there gleams of nature that belong to all time; but the body of the work is after the fashion of the age that produced it; and he who is unacquainted with the thought of that age, will always judge amiss. In England, we are still in the bonds of the last century, and it is surprising what an amount of affectation mingles with criticism even of the highest pretensions. It is no wonder, then, that common readers should be mistaken in their book-worship. To such persons, for all their blind reverence, Dante must in reality be a wild beast—a fine animal, it is true, but still a wild beast—and our own Milton a polemical pedant arguing by the light of poetry. To such readers, the spectacle of Ugolino devouring the head of Ruggieri, and wiping his jaws with the hair that he might tell his story, cannot fail to give a feeling of horror and disgust, which even the glorious wings of Dante's angels—the most sublime of all such creations—would fail to chase away. The poetry of the Divine Comedy belongs to nature; its superstition, intolerance, and fanaticism, to the thirteenth century. These last have either passed away from the modern world or they exist in new forms, and with the first alone can we have any real healthy sympathy.
One of our literary idols is Shakspeare—perhaps the greatest of them all; but although the most universal of poets, his works, taken in the mass, belong to the age of Queen Elizabeth, not to ours. A critic has well said, that if Shakspeare were now living, he would manifest the same dramatic power, but under different forms; and his taste, his knowledge, and his beliefs would all be different. This, however, is not the opinion of the book-worshippers: it is not the poetry alone of Shakspeare, but the work bodily, which is preeminent with them; not that which is universal in his genius, but that likewise which is restricted by the fetters of time and country. The commentators, in the same way, find it their business to bring up his shortcomings to his ideal character, not to account for their existence by the manners and prejudices of his age, or the literary models on which his taste was formed. It would be easy to run over, in this way, the list of all our great authors, and to shew that book-worship, as contradistinguished from a wise and discriminating respect, is nothing more than a vulgar superstition.
We are the more inclined to put forth these ideas, at a time when reprints are the order of the day—when speculators, with a singular blindness, are ready to take hold of almost anything that comes in their way without the expense of copyright. It would be far more judicious to employ persons of a correct and elegant taste to separate the local and temporary from the universal and immortal part of our classics, and give us, in an independent form, what belongs to ourselves and to all time. A movement was made some years ago in this direction by Mr Craik, who printed in one of Charles Knight's publications a summary of the Faëry Queen, converting the prosaic portions into prose, and giving only the true poetry in the rich and musical verses of Spenser. A travelling companion like this, we venture to assure our clerical friend, would not be pocketed so wearily as the original work. The harmony of the divine poet would saturate his heart and beam from his eyes; and when wandering where we met him, among the storied ruins of the Rhine, he would have by his side not the man Spenser, surrounded by the prejudices and rudenesses of his age, but the spirit Spenser, discoursing to and with the universal heart of nature. Leigh Hunt, with more originality—more of the quality men call genius, but a less correct perception of what is really wanted—has done the same thing for the great Italian poets; and in his sparkling pages Dante, Ariosto, Tasso, and the rest of the tuneful train, appear unfettered by the more unpleasing peculiarities of their mortal time. But the criticism by which their steps are attended, though full of grace and acuteness, is absolute, not relative. They are judged by a standard of taste and feeling existing in the author's mind: the Inferno is a magnificent caldron of everything base and detestable in human nature; and the Orlando, a paradise of love, beauty, and delight. Dante, the sublime poet, but inexorable bigot, meets with little tolerance from Leigh Hunt; while Ariosto, exhaustless in his wealth, ardent and exulting—full of the same excess of life which in youth sends the blood dancing and boiling through the veins—has his warmest sympathy. This kind of criticism is but a new form of the error we have pointed out; for both poets receive his homage—the one praised in the spontaneous outpourings of his heart, the other served with the rites of devil-worship.
When we talk of the great authors of one generation pressing forward to claim the sympathy of the maturer genius of the next, we mean precisely what we say. We are well aware that some of the great writers we have casually mentioned have no equals in the present world; yet the present world is more mature in point of taste than their own. That is the reason why they are great authors now. Some books last for a season, some for a generation, some for an age, or two, or more; always dropping off when the time they reach outstrips them. One of these lost treasures is sometimes reprinted; but if this is done in the hope of a renewed popularity, the speculation is sure to fail. Curious and studious men, it is true, are gratified by the reproduction; but the general reader would prefer a book of his own generation, using the former as materials, and separating its immortal part from its perishing body.
And the general reader, be it remembered, is virtually the age. It is for him the studious think, the imaginative invent, the tuneful sing: beyond him there is no appeal but to the future. He is superstitious, as we have seen, but his gods are few and traditional. He determines to make a stand somewhere; and it is necessary for him to do so, if he would not encumber his literary Olympus with a Hindoo-like pantheon of millions.