The Age of Tennyson

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Hugh Walker. The Age of Tennyson

PREFACE

INTRODUCTION

CHAPTER I

CHAPTER II

CHAPTER III

CHAPTER IV

CHAPTER V

CHAPTER VI

CHAPTER VII

CHAPTER VIII

CHAPTER IX

CHAPTER X

CHAPTER XI

CHAPTER XII

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The epoch of literature which opened about the year 1830 is perhaps best described, in the first place, by negatives. It is distinguished from the previous period, when the spirit which gave rise to the French Revolution was dominant, by the absence of certain characteristics then conspicuous. First and chiefly, it is distinguished by the failure of the hopes which at once produced and were produced by the Revolution. On the border-land between the two centuries literature was marked by buoyant and often extravagant expectation. Even pessimists like Byron were somewhat superficial in their pessimism. Byron looked upon the evils from which he and others suffered as due largely to the perversity of society. But this perversity might be cured, and if it were cured an earthly Elysium seemed a thing not wholly unreasonable to expect. To all who were animated by the spirit of Rousseau the problem, how to secure happiness, appeared almost identical with the comparatively simple one, how to remove obstructions. Nature unimpeded was perfect: it was the vain imaginings and evil contrivances of man that did the mischief. There were not wanting, even in the Revolutionary period, men who thought more deeply and who saw more clearly. The speculations of Malthus, destined afterwards, both directly, and still more through the impulse they gave to Darwin, to prove among the most influential of the century, showed that some, at least, of the roots of evil reached far deeper than the orthodox Revolutionists and speculators of the type of Godwin had imagined. The exhaustion of Europe after the great struggle with Napoleon brought dimly home to multitudes who knew nothing about and cared nothing for abstruse speculation a sense of the difficulty and complexity of social problems. Exaggerated expectations bring their own Nemesis in the shape of proportionate depression and gloom; and the men of the new era set themselves somewhat wearily and with little elasticity of spirit to climb the toilsome steep of progress. The way seemed all the rougher because they had hoped to win the summit by a rush. Failure left them in the mood of Cleopatra on the death of Antony,—

Hence in the beginning of the period there is on the part of all but the greatest a tendency to trifle. Sometimes even the greatest are not quite free from it; and in the early poetry of Tennyson we may detect evidence that the writer was as yet unmoved by any great interest.

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Both of these schools, though they differ in degree of guilt, are chargeable with the sin of ‘rending the seamless garment of thought.’ The Pre-Raphaelite, implicitly if not in words, teaches that there is an intellectual world and an æsthetic world. The Tractarians not merely implied but insisted that there is a domain of reason and a domain of authority.1 Because of this fundamental error we must look for the main current of modern thought elsewhere; for if there is any one thing that modern philosophy unequivocally teaches, it is that all such divisions are unsound. And we find that all the greatest men of letters of the period are on this point in agreement with the philosophers. Carlyle, Browning, Matthew Arnold, Thackeray and George Eliot, all in various ways teach that art must not ignore the intellectual problem. Tennyson seemed for a time to hold aloof and to live in a lotos-land of artistic beauty, but he soon became restless, and all his greater works are charged with an intellectual as well as an artistic meaning. These men are not in all respects self-consistent. Browning in particular turned his back in his old age upon the principle which inspired his more youthful work. But in spite of inconsistencies he and the rest must all be classed as teaching, with the philosophers, the unity of intellectual and spiritual life, and the impossibility of ministering to the one without satisfying the other; and for this reason it is to them rather than to writers of more limited view that we must look for guidance in the labyrinth of contemporary life.

Sartor Resartus is peculiarly important because of its chronological position. We have seen in the Introduction that the failure of the revolutionary ideal gives to the new period its most prominent characteristic. ‘The gospel according to Jean Jacques’ was accepted no longer. Sartor may be called a grim sort of gospel according to Thomas Carlyle. Carlyle himself had written before this; Macaulay had begun his brilliant career; among the poets, Tennyson, Browning and Elizabeth Barrett had published their earlier works; but Sartor is the first great book which faces the difficulties, and, in a way, embodies the aspirations of the new period. Its grimness no one will dispute. It is also a gospel, because the Everlasting No is routed, and under all the enigmas there is the promise of success and, if not Happiness, Blessedness, in work. It deals with quite a surprising range of modern problems. All the principal social, political and religious questions of the century are treated in greater or less detail. Carlyle’s attitude towards economic and other science, his views on religion, the outline of his opinions as to the position and proper treatment of the poor, his conviction of the need of a better and stronger government, may all be seen in Sartor. He expanded greatly and illustrated in his later writings, but he did not add much. Sartor is his most original and probably his greatest work. It is peculiarly interesting to notice that in it the central point of his creed is the need of reconstruction. Religion must be reconstructed: the ‘Hebrew old-clothes’ have had their day and will serve for human garments no longer. But this is equally true of the tailoring of the French Revolution: society itself has to be reconstructed. And the reconstruction, in Carlyle’s view, is a complex task. The salvation of mankind must be sought by the positive, not by the negative method. The way will be long and difficult, not short and simple as the Revolutionists supposed. Neither will any amount of political machinery suffice. Not by majorities, however numerous, nor by ballot-boxes, however ingenious, can sound government be carried on, but only by something which goes to the root of character. Carlyle, writing in the midst of a great agitation for improvement in political machinery, merely looks on in contemptuous indifference, convinced that at least the true solution lies not there. He was too contemptuous, for the true solution lies not in any one thing but in the union of many, and of these political machinery is one.

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