--is, then, a sequence of odes expressing, in the image of some
fortunate and lofty mind, as much of the spiritual significance which
the epic purpose must continue from Milton, as is possible, in the style
of Lucretius and Wordsworth, for subjective symbolism.
fortunate and lofty mind, as much of the spiritual significance which
the epic purpose must continue from Milton, as is possible, in the style
of Lucretius and Wordsworth, for subjective symbolism.
Lascelle Abercrombie
But there may be another; and
what has happened in the past may suggest what may happen in the future.
Epic poetry in the regular epic form has before now seemed unlikely. It
seemed unlikely after the Alexandrians had made such poor attempts at
standing upright under the immensity of Homer; it seemed so, until,
after several efforts, Latin poetry became triumphantly epic in Virgil.
And again, when the mystical prestige of Virgil was domineering
everything, regular epic seemed unlikely; until, after the doubtful
attempts of Boiardo and Ariosto, Tasso arrived. But in each case, while
the occurrence of regular epic was seeming so improbable, it
nevertheless happened that poetry was written which was certainly
nothing like epic in form, but which was strongly charged with a
profound pressure of purpose closely akin to epic purpose; and _De Rerum
Natura_ and _La Divina Commedia_ are very suggestive to speculation now.
Of course, the fact that, in both these cases, regular epic did
eventually occur, must warn us that in artistic development anything may
happen; but it does seem as if there were a deeper improbability for
the occurrence of regular epic now than in the times just before Virgil
and Tasso--of regular epic, that is, inspired by some vital import, not
simply, like _Sigurd the Volsung_, by archaeological import. Lucretius is
a good deal more suggestive than Dante; for Dante's form is too exactly
suited to his own peculiar genius and his own peculiar time to be
adaptable. But the method of Lucretius is eminently adaptable. That
amazing image of the sublime mind of Lucretius is exactly the kind of
lofty symbolism that the continuation of epic purpose now seems to
require--a subjective symbolism. I believe Wordsworth felt this, when he
planned his great symbolic poem, and partly executed it in _The Prelude_
and _The Excursion_: for there, more profoundly than anywhere out of
Milton himself, Milton's spiritual legacy is employed. It may be, then,
that Lucretius and Wordsworth will preside over the change from
objective to subjective symbolism which Milton has, perhaps, made
necessary for the continued development of the epic purpose: after
Milton, it seems likely that there is nothing more to be done with
objective epic. But Hugo's method, of a connected sequence of separate
poems, instead of one continuous poem, may come in here. The
determination to keep up a continuous form brought both Lucretius and
Wordsworth at times perilously near to the odious state of didactic
poetry; it was at least responsible for some tedium. Epic poetry will
certainly never be didactic. What we may imagine--who knows how vainly
imagine?
--is, then, a sequence of odes expressing, in the image of some
fortunate and lofty mind, as much of the spiritual significance which
the epic purpose must continue from Milton, as is possible, in the style
of Lucretius and Wordsworth, for subjective symbolism. A pregnant
experiment towards something like this has already been seen--in George
Meredith's magnificent set of _Odes in Contribution to the Song of the
French History_. The subject is ostensibly concrete; but France in her
agonies and triumphs has been personified into a superb symbol of
Meredith's own reading of human fate. The series builds up a decidedly
epic significance, and its manner is extraordinarily suggestive of a new
epic method. Nevertheless, something more Lucretian in central
imagination, something less bound to concrete and particular event,
seems required for the complete development of epic purpose.
FOOTNOTES:
[Footnote 13: In the greatest poetry, all the elements of human nature
are burning in a single flame. The artifice of criticism is to detect
what peculiar radiance each element contributes to the whole light; but
this no more affects the singleness of the compounded energy in poetry
than the spectroscopic examination of fire affects the single nature of
actual flame. For the purposes of this book, it has been necessary to
look chiefly at the contribution of intellect to epic poetry; for it is
in that contribution that the development of poetry, so far as there is
any development at all, really consists. This being so, it might be
thought that Keats could hardly have done anything for the real progress
of epic. But Keats's apparent (it is only apparent) rejection of
intellect in his poetry was the result of youthful theory; his letters
show that, in fact, intellect was a thing unusually vigorous in his
nature. If the Keats of the letters be added to the Keats of the poems,
a personality appears that seems more likely than any of his
contemporaries, or than anyone who has come after him, for the work of
carrying Miltonic epic forward without forsaking Miltonic form. ]
[Footnote 14: For all I know, Hugo may never have read Milton; judging
by some silly remarks of his, I should hope not. But Hugo could feel the
things in the spirit of man that Milton felt; not only because they were
still there, but because the secret influence of Milton has intensified
the consciousness of them in thousands who think they know nothing of
_Paradise Lost_. Modern literary history will not be properly understood
until it is realized that Milton is one of the dominating minds of
Europe, whether Europe know it or not. There are scarcely half a dozen
figures that can be compared with Milton for irresistible
influence--quite apart from his unapproachable supremacy in the
technique of poetry. When Addison remarked that _Paradise Lost_ is
universally and perpetually interesting, he said what is not to be
questioned; though he did not perceive the real reason for his
assertion.
what has happened in the past may suggest what may happen in the future.
Epic poetry in the regular epic form has before now seemed unlikely. It
seemed unlikely after the Alexandrians had made such poor attempts at
standing upright under the immensity of Homer; it seemed so, until,
after several efforts, Latin poetry became triumphantly epic in Virgil.
And again, when the mystical prestige of Virgil was domineering
everything, regular epic seemed unlikely; until, after the doubtful
attempts of Boiardo and Ariosto, Tasso arrived. But in each case, while
the occurrence of regular epic was seeming so improbable, it
nevertheless happened that poetry was written which was certainly
nothing like epic in form, but which was strongly charged with a
profound pressure of purpose closely akin to epic purpose; and _De Rerum
Natura_ and _La Divina Commedia_ are very suggestive to speculation now.
Of course, the fact that, in both these cases, regular epic did
eventually occur, must warn us that in artistic development anything may
happen; but it does seem as if there were a deeper improbability for
the occurrence of regular epic now than in the times just before Virgil
and Tasso--of regular epic, that is, inspired by some vital import, not
simply, like _Sigurd the Volsung_, by archaeological import. Lucretius is
a good deal more suggestive than Dante; for Dante's form is too exactly
suited to his own peculiar genius and his own peculiar time to be
adaptable. But the method of Lucretius is eminently adaptable. That
amazing image of the sublime mind of Lucretius is exactly the kind of
lofty symbolism that the continuation of epic purpose now seems to
require--a subjective symbolism. I believe Wordsworth felt this, when he
planned his great symbolic poem, and partly executed it in _The Prelude_
and _The Excursion_: for there, more profoundly than anywhere out of
Milton himself, Milton's spiritual legacy is employed. It may be, then,
that Lucretius and Wordsworth will preside over the change from
objective to subjective symbolism which Milton has, perhaps, made
necessary for the continued development of the epic purpose: after
Milton, it seems likely that there is nothing more to be done with
objective epic. But Hugo's method, of a connected sequence of separate
poems, instead of one continuous poem, may come in here. The
determination to keep up a continuous form brought both Lucretius and
Wordsworth at times perilously near to the odious state of didactic
poetry; it was at least responsible for some tedium. Epic poetry will
certainly never be didactic. What we may imagine--who knows how vainly
imagine?
--is, then, a sequence of odes expressing, in the image of some
fortunate and lofty mind, as much of the spiritual significance which
the epic purpose must continue from Milton, as is possible, in the style
of Lucretius and Wordsworth, for subjective symbolism. A pregnant
experiment towards something like this has already been seen--in George
Meredith's magnificent set of _Odes in Contribution to the Song of the
French History_. The subject is ostensibly concrete; but France in her
agonies and triumphs has been personified into a superb symbol of
Meredith's own reading of human fate. The series builds up a decidedly
epic significance, and its manner is extraordinarily suggestive of a new
epic method. Nevertheless, something more Lucretian in central
imagination, something less bound to concrete and particular event,
seems required for the complete development of epic purpose.
FOOTNOTES:
[Footnote 13: In the greatest poetry, all the elements of human nature
are burning in a single flame. The artifice of criticism is to detect
what peculiar radiance each element contributes to the whole light; but
this no more affects the singleness of the compounded energy in poetry
than the spectroscopic examination of fire affects the single nature of
actual flame. For the purposes of this book, it has been necessary to
look chiefly at the contribution of intellect to epic poetry; for it is
in that contribution that the development of poetry, so far as there is
any development at all, really consists. This being so, it might be
thought that Keats could hardly have done anything for the real progress
of epic. But Keats's apparent (it is only apparent) rejection of
intellect in his poetry was the result of youthful theory; his letters
show that, in fact, intellect was a thing unusually vigorous in his
nature. If the Keats of the letters be added to the Keats of the poems,
a personality appears that seems more likely than any of his
contemporaries, or than anyone who has come after him, for the work of
carrying Miltonic epic forward without forsaking Miltonic form. ]
[Footnote 14: For all I know, Hugo may never have read Milton; judging
by some silly remarks of his, I should hope not. But Hugo could feel the
things in the spirit of man that Milton felt; not only because they were
still there, but because the secret influence of Milton has intensified
the consciousness of them in thousands who think they know nothing of
_Paradise Lost_. Modern literary history will not be properly understood
until it is realized that Milton is one of the dominating minds of
Europe, whether Europe know it or not. There are scarcely half a dozen
figures that can be compared with Milton for irresistible
influence--quite apart from his unapproachable supremacy in the
technique of poetry. When Addison remarked that _Paradise Lost_ is
universally and perpetually interesting, he said what is not to be
questioned; though he did not perceive the real reason for his
assertion.
