Читать книгу Graham's Magazine Vol XXXIII No. 2 August 1848 - Various - Страница 1

BY RUFUS WILMOT GRISWOLD

[WITH A PORTRAIT.]

This remarkable woman was not only one of the first writers of her country, but she deserves to be ranked with the most celebrated persons of her sex who have lived in any nation or age. Within the last century woman has done more than ever before in investigation, reflection and literary art. On the continent of Europe an Agnesi, a Dacier and a Chastelet have commanded respect by their learning, and a De Stael, a Dudevant and a Bremer have been admired for their genius; in Great Britain the names of More, Burney, Barbauld, Baillie, Somerville, Farrar, Hemans, Edgeworth, Austen, Landon, Norman and Barrett, are familiar in the histories of literature and science; and in our own country we turn with pride to Sedgwick, Child, Beecher, Kirkland, Parkes Smith, Fuller, and others, who in various departments have written so as to deserve as well as receive the general applause; but it may be doubted whether in the long catalogue of those whose works demonstrate and vindicate the intellectual character and position of the sex, there are many names that will shine with a clearer, steadier, and more enduring lustre than that of Maria del Occidente.

Maria Gowen, afterward Mrs. Brooks, upon whom this title was conferred originally I believe by the poet Southey, was descended from a Welsh family that settled in Charlestown, near Boston, sometime before the Revolution. A considerable portion of the liberal fortune of her grandfather was lost by the burning of that city in 1775, and he soon afterward removed to Medford, across the Mystic river, where Maria Gowen was born about the year 1795. Her father was a man of education, and among his intimate friends were several of the professors of Harvard College, whose occasional visits varied the pleasures of a rural life. From this society she derived at an early period a taste for letters and learning. Before the completion of her ninth year she had committed to memory many passages from the best poets; and her conversation excited special wonder by its elegance, variety and wisdom. She grew in beauty, too, as she grew in years, and when her father died, a bankrupt, before she had attained the age of fourteen, she was betrothed to a merchant of Boston, who undertook the completion of her education, and as soon as she quitted the school was married to her. Her early womanhood was passed in commercial affluence; but the loss of several vessels at sea in which her husband was interested was followed by other losses on land, and years were spent in comparitive indigence. In that remarkable book, "Idomen, or the Vale of Yumuri," she says, referring to this period: "Our table had been hospitable, our doors open to many; but to part with our well-garnished dwelling had now become inevitable. We retired, with one servant, to a remote house of meaner dimensions, and were sought no longer by those who had come in our wealth. I looked earnestly around me; the present was cheerless, the future dark and fearful. My parents were dead, my few relatives in distant countries, where they thought perhaps but little of my happiness. Burleigh I had never loved other than as a father and protector; but he had been the benefactor of my fallen family, and to him I owed comfort, education, and every ray of pleasure that had glanced before me in this world. But the sun of his energies was setting, and the faults which had balanced his virtues increased as his fortune declined. He might live through many years of misery, and to be devoted to him was my duty while a spark of his life endured. I strove to nerve my heart for the worst. Still there were moments when fortitude became faint with endurance, and visions of happiness that might have been mine came smiling to my imagination. I wept and prayed in agony."

In this period poetry was resorted to for amusement and consolation. At nineteen she wrote a metrical romance, in seven cantos, but it was never published. It was followed by many shorter lyrical pieces which were printed anonymously; and in 1820, after favorable judgments of it had been expressed by some literary friends, she gave to the public a small volume entitled "Judith, Esther, and other Poems, by a Lover of the Fine Arts." It contained many fine passages, and gave promise of the powers of which the maturity is illustrated by "Zophiël," very much in the style of which is this stanza:

And this picture of a boy:

And this description of the preparations of Esther to appear before Ahasuerus:

Among the shorter poems are several that are marked by fancy and feeling, and a graceful versification, of one of which, an elegy, these are the opening verses:

In 1823 Mr. Brooks died, and a paternal uncle soon after invited the poetess to the Island of Cuba, where, two years afterward, she completed the first canto of "Zophiël, or the Bride of Seven," which was published in Boston in 1825. The second canto was finished in Cuba in the opening of 1827; the third, fourth and fifth in 1828; and the sixth in the beginning of 1829. The relative of Mrs. Brooks was now dead, and he had left to her his coffee plantation and other property, which afforded her a liberal income. She returned again to the United States, and resided more than a year in the vicinity of Dartmouth College, where her son was pursuing his studies; and in the autumn of 1830, she went to Paris, where she passed the following winter. The curious and learned notes to "Zophiël," were written in various places, some in Cuba, some in Hanover, some in Canada, (which she visited during her residence at Hanover,) some at Paris, and the rest at Keswick, in England, the home of Robert Southey, where she passed the spring of 1831. When she quitted the hospitable home of this much honored and much attached friend, she left with him the completed work, which he subsequently saw through the press, correcting the proof sheets himself, previous to its appearance in London in 1833.

The materials of this poem are universal; that is, such as may be appropriated by every polished nation. In all the most beautiful oriental systems of religion, including our own, may be found such beings as its characters. The early fathers of Christianity not only believed in them, but wrote cumbrous folios upon their nature and attributes. It is a curious fact that they never doubted the existence and the power of the Grecian and Roman gods, but supposed them to be fallen angels, who had caused themselves to be worshiped under particular forms, and for particular characteristics. To what an extent, and to how very late a period this belief has prevailed, may be learned from a remarkable little work of Fontenelle,1 in which that pleasing writer endeavors seriously to disprove that any preternatural power was evinced in the responses of the ancient oracles. The Christian belief in good and evil angels is too beautiful to be laid aside. Their actual and present existence can be disproved neither by analogy, philosophy, or theology, nor can it be questioned without casting a doubt also upon the whole system of our religion. This religion, by many a fanciful skeptic, has been called barren and gloomy; but setting aside all the legends of the Jews, and confining ourselves entirely to the generally received Scriptures, there will be found sufficient food for an imagination warm as that of Homer, Apelles, Phidias, or Praxiteles. It is astonishing that such rich materials for poetry should for so many centuries have been so little regarded, appropriated, or even perceived.

The story of Zophiël, though accompanied by many notes, is simple and easily followed. Reduced to prose, and a child, or a common novel reader, would peruse it with satisfaction. It is in six cantos, and is supposed to occupy the time of nine months: from the blooming of roses at Ecbatana to the coming in of spices at Babylon. Of this time the greater part is supposed to elapse between the second and third canto, where Zophiël thus speaks to Egla of Phraërion:

Yet still she bloomed – uninjured, innocent —

Though now for seven sweet moons by Zophiël watched and wooed.

The king of Medea, introduced in the second canto, is an ideal personage; but the history of that country, near the time of the second captivity, is very confused, and more than one young prince resembling Sardius, might have reigned and died without a record. So much of the main story however as relates to human life is based upon sacred or profane history; and we have sufficient authority for the legend of an angel's passion for one of the fair daughters of our own world. It was a custom in the early ages to style heroes, to raise to the rank of demigods, men who were distinguished for great abilities, qualities or actions. Above such men the angels who are supposed to have visited the earth were but one grade exalted, and they were capable of participating in human pains and pleasures. Zophiël is described as one of those who fell with Lucifer, not from ambition or turbulence, but from friendship and excessive admiration of the chief disturber of the tranquillity of heaven: as he declares, when thwarted by his betrayer, in the fourth canto:

During the whole interview in which this stanza occurs, the deceiver of men and angels exhibits his alledged power of inflicting pain. He says to Zophiël, after arresting his course:

To which Zophiël replies:

Phraërion, another fallen angel, but of a nature gentler than that of Zophiël, is thus introduced:

Such are the principal preter-human characters in the poem. Egla, the heroine, is a Hebress of perfect beauty, who lives with her parents not far from the city of Ecbatana, and has been saved, by stratagem, from a general massacre of captives, under a former king of Medea. Being brought before the reigning monarch to answer for the supposed murder of Meles, she exclaims,

Zophiël is described throughout the poem as burning with the admiration of virtue, yet frequently betrayed into crime by the pursuit of pleasure. Straying accidentally to the grove of Egla, he is struck with her beauty, and finds consolation in her presence. He appears, however, at an unfortunate moment, for the fair Judean has just yielded to the entreaties of her mother and assented to proposals offered by Meles, a noble of the country; but Zophiël causes his rival to expire suddenly on entering the bridal apartment, and his previous life at Babylon, as revealed in the fifth canto, shows that he was not undeserving of his doom. Despite her extreme sensibility, Egla is highly endowed with "conscience and caution;" and she regards the advances of Zophiël with distrust and apprehension. Meles being missed, she is brought to court to answer for his murder. Her sole fear is for her parents, who are the only Hebrews in the kingdom, and are suffered to live but through the clemency of Sardius, a young prince who has lately come to the throne, and who, like many oriental monarchs, reserves to himself the privilege of decreeing death. The king is convinced of her innocence, and, struck with her extraordinary beauty and character, resolves suddenly to make her his queen. We know of nothing in its way finer than the description which follows, of her introduction, in the simple costume of her country, to a gorgeous banqueting hall in which he sits with his assembled chiefs:

Idaspes, the Medean vizier, or prime minister, has reflected on the maiden's story, and is alarmed for the safety of his youthful sovereign, who consents to some delay and experiment, but will not be dissuaded from his design until five inmates of his palace have fallen dead in the captive's apartment. The last of these is Altheëtor, a favorite of the king, (whose Greek name is intended to express his qualities,) and the circumstances of his death, and the consequent grief of Egla and despair of Zophiël, are painted with a beauty, power and passion scarcely surpassed.

And Zophiël exclaims,

Beloved and admired at first, Egla becomes an object of hatred and fear; for Zophiël being invisible to others her story is discredited, and she is suspected of murdering by some baleful art all who have died in her presence. She is, however, sent safely to her home, and lives, as usual, in retirement with her parents. The visits of Zophiël are now unimpeded. He instructs the young Jewess in music and poetry; his admiration and affection grow with the hours; and he exerts his immortal energies to preserve her from the least pain or sorrow, but selfishly confines her as much as possible to solitude, and permits for her only such amusements as he himself can minister. Her confidence in him increases, and in her gentle society he almost forgets his fall and banishment.

But the difference in their natures causes him continual anxiety; knowing her mortality, he is always in fear that death or sudden blight will deprive him of her; and he consults with Phraërion on the best means of saving her from the perils of human existence. One evening,

Tahathyam is the son of a fallen angel, and lives concealed in the bosom of the earth, guarding in his possession a vase of the elixir of life, bequeathed to him by a father whom he is not permitted to see. The visit of Zophiël and Phraërion to this beautiful but unhappy creature will remind the reader of the splendid creations of Dante.

Sending through the rock an answering strain, to give the spirits welcome, the gnome prepares to meet them at his palace-door:

The errand of the angels is made known to the sovereign of this interior and resplendent world, and upon conditions the precious elixir is promised; but first Zophiël and Phraërion are ushered through sparry portals to a banquet.

Gifted with every pleasing endowment, in possession of an elixir of which a drop perpetuates life and youth, surrounded by friends of his own choice, who are all anxious to please and amuse him, the gnome feels himself inferior in happiness to the lowest of mortals. His sphere is confined, his high powers useless, for he is without the "last, best gift of God to man," and there is no object on which he can exercise his benevolence. The feast is described with the terse beauty which marks all the canto, and at its close —

But Zophiël lingers with ill-dissembled impatience and Tahathyam leads the way to where the elixir of life is to be surrendered.

Great pains have evidently been taken to have every thing throughout the work in keeping. Most of the names have been selected for their particular meaning. Tahathyam and his retinue appear to have been settled in their submarine dominion before the great deluge that changed the face of the earth, as is intimated in the lines last quoted; and as the accounts of that judgment, and of the visits and communications of angels connected with it, are chiefly in Hebrew, they have names from that language. It would have been better perhaps not to have called the persons of the third canto "gnomes," as at this word one is reminded of all the varieties of the Rosicrucian system, of which Pope has so well availed himself in the Rape of the Lock, which sprightly production has been said to be derived, though remotely, from Jewish legends of fallen angels. Tahathyam can be called gnome only on account of the retreat to which his erring father has consigned him.

The spirits leave the cavern, and Zophiël exults a moment, as if restored to perfect happiness. But there is no way of bearing his prize to the earth except through the most dangerous depths of the sea.

The furious storm has been raised by the power of his betrayer and persecutor, and in gloomy desperation Zophiël rises with the frail Phraërion to the upper air:

But his flight toward Medea is stayed by a renewal of the tempest —

At length comes a shock, as if the earth crashed against some other planet, and they are thrown amazed and prostrate upon the heath. Zophiël,

The interview between the bland spirit and the prime cause of his guilt is full of the energy of passion, and the rhetoric of the conversation has a masculine beauty of which Mrs. Brooks alone of all the poets of her sex is capable.

Zophiël returns to Medea and the drama draws to a close, which is painted with consummate art. Egla wanders alone at twilight in the shadowy vistas of a grove, wondering and sighing at the continued absence of the enamored angel, who approaches unseen while she sings a strain that he had taught her.

He saw her – but

This scene is in the sixth canto. In the fifth, which is occupied almost entirely by mortals, and bears a closer relation than the others to the chief works in narrative and dramatic poetry, are related the adventures of Zameia, which, with the story of her death, following the last extract, would make a fine tragedy. Her misfortunes are simply told by an aged attendant who had fled with her in pursuit of Meles, whom she had seen and loved in Babylon. At the feast of Venus Mylitta,

Again she is discovered, sleeping, by the rocky margin of a river:

It was Zameia that rushed between Zophiël and Egla, and that now with quivering lip, disordered hair, and eye gleaming with frenzy, seized her arm, reproached her with the murder of Meles, and attempted to kill her. But as her dagger touches the white robe of the maiden her arm is arrested by some unseen power, and she falls dead at Egla's feet. Reproached by her own handmaid and by the aged attendant of the princess, Egla feels all the horrors of despair, and, beset with evil influences, she seeks to end her own life, but is prevented by the timely appearance of Raphael, in the character of a traveler's guide, leading Helon, a young man of her own nation and kindred who has been living unknown at Babylon, protected by the same angel, and destined to be her husband; and to the mere idea of whose existence, imparted to her in a mysterious and vague manner by Raphael, she has remained faithful from her childhood.

Zophiël, who by the power of Lucifer has been detained struggling in the grove, is suffered once more to enter the presence of the object of his affection. He sees her supported in the arms of Helon, whom he makes one futile effort to destroy, and then is banished forever. The emissaries of his immortal enemy pursue the baffled seraph to his place of exile, and by their derision endeavor to augment his misery,

But, at last, is visited by Raphael, who gives him hopes of restoration to his original rank in heaven.

The concluding canto is entitled "The Bridal of Helon," and in the following lines it contains much of the author's philosophy of life:

On consulting "Zophiël," it will readily be seen that the passages here extracted have not been chosen for their superior poetical merit. It has simply been attempted by quotations and a running commentary to convey a just impression of the scope and character of the work. There is not perhaps in the English language a poem containing a greater variety of thought, description and incident, and though the author did not possess in an eminent degree the constructive faculty, there are few narratives that are conducted with more regard to unities, or with more simplicity and perspicuity.

Though characterized by force and even freedom of expression, it does not contain an impure or irreligious sentiment. Every page is full of passion, but passion subdued and chastened by refinement and delicacy. Several of the characters are original and splendid creations. Zophiël seems to us the finest fallen angel that has come from the hand of a poet. Milton's outcasts from heaven are utterly depraved and abraded of their glory; but Zophiël has traces of his original virtue and beauty, and a lingering hope of restoration to the presence of the Divinity. Deceived by the specious fallacies of an immortal like himself, and his superior in rank, he encounters the blackest perfidy in him for whom so much had been forfeited, and the blight of every prospect that had lured his fancy or ambition. Egla, though one of the most important characters in the poem, is much less interesting. She is represented as heroically consistent, except when given over for a moment to the malice of infernal emissaries. In her immediate reception of Helon as a husband, she is constant to a long cherished idea, and fulfills the design of her guardian spirit, or it would excite some wonder that Zophiël was worsted in such competition. It will be perceived upon a careful examination that the work is in admirable keeping, and that the entire conduct of its several persons bears a just relation to their characters and position.

Mrs. Brooks returned to the United States, and her son being now a student in the military academy, she took up her residence in the vicinity of West Point, where, with occasional intermissions in which she visited her plantation in Cuba or traveled in the United States, she remained until 1839. Her marked individuality, the variety, beauty and occasional splendor of her conversation, made her house a favorite resort of the officers of the academy, and of the most accomplished persons who frequented that romantic neighborhood, by many of whom she will long be remembered with mingled affection and admiration.

In 1834 she caused to be published in Boston an edition of "Zophiël," for the benefit of the Polish exiles who were thronging to this country after their then recent struggle for freedom. There were at that time too few readers among us of sufficiently cultivated and independent taste to appreciate a work of art which time or accident had not commended to the popular applause, and "Zophiël" scarcely anywhere excited any interest or attracted any attention. At the end of a month but about twenty copies had been sold, and, in a moment of disappointment, Mrs. Brooks caused the remainder of the impression to be withdrawn from the market. The poem has therefore been little read in this country, and even the title of it would have remained unknown to the common reader of elegant literature but for occasional allusions to it by Southey and other foreign critics. 2

In the summer of 1843, while Mrs. Brooks was residing at Fort Columbus, in the bay of New York, – a military post at which her son, Captain Horace Brooks, was stationed several years – she had printed for private circulation the remarkable little work to which allusion has already been made, entitled "Idomen, or the Vale of the Yumuri." It is in the style of a romance, but contains little that is fictitious except the names of the characters. The account which Idomen gives of her own history is literally true, except in relation to an excursion to Niagara, which occurred in a different period of the author's life. It is impossible to read these interesting "confessions" without feeling a profound interest in the character which they illustrate; a character of singular strength, dignity and delicacy, subjected to the severest tests, and exposed to the most curious and easy analysis. "To see the inmost soul of one who bore all the impulse and torture of self-murder without perishing, is what can seldom be done: very few have memories strong enough to retain a distinct impression of past suffering, and few, though possessed of such memories, have the power of so describing their sensations as to make them apparent to another." "Idomen" will possess an interest and value as a psychological study, independent of that which belongs to it as a record of the experience of so eminent a poet.

Mrs. Brooks was anxious to have published an edition of all her writings, including "Idomen," before leaving New York, and she authorized me to offer gratuitously her copyrights to an eminent publishing house for that purpose. In the existing condition of the copyright laws, which should have been entitled acts for the discouragement of a native literature, she was not surprised that the offer was declined, though indignant that the reason assigned should have been that they were "of too elevated a character to sell." Writing to me soon afterward she observed, "I do not think any thing from my humble imagination can be 'too elevated,' or elevated enough, for the public as it really is in these North American States… In the words of poor Spurzheim, (uttered to me a short time before his death, in Boston,) I solace myself by saying, 'Stupidity! stupidity! the knowledge of that alone has saved me from misanthropy.'"

In December, 1843, Mrs. Brooks sailed the last time from her native country for the Island of Cuba. There, on her coffee estate, Hermita, she renewed for a while her literary labors. The small stone building, smoothly plastered, with a flight of steps leading to its entrance, in which she wrote some of the cantos of "Zophiël," is described by a recent traveler 3 as surrounded by alleys of "palms, cocoas, and oranges, interspersed with the tamarind, the pomegranate, the mangoe, and the rose-apple, with a back ground of coffee and plantains covering every portion of the soil with their luxuriant verdure. I have often passed it," he observes, "in the still night, when the moon was shining brightly, and the leaves of the cocoa and palm threw fringe-like shadows on the walls and the floor, and the elfin lamps of the cocullos swept through the windows and door, casting their lurid, mysterious light on every object, while the air was laden with mingled perfume from the coffee and orange, and the tube-rose and night-blooming ceres, and have thought that no fitter birth-place could be found for the images she has created."

Her habits of composition were peculiar. With an almost unconquerable aversion to the use of the pen, especially in her later years, it was her custom to finish her shorter pieces, and entire cantos of longer poems, before committing a word of them to paper. She had long meditated, and had partly composed, an epic under the title of "Beatriz, the Beloved of Columbus," and when transmitting to me the MS. of "The Departed," in August, 1844, she remarked: "When I have written out my 'Vistas del Infierno' and one other short poem, I hope to begin the penning of the epic I have so often spoken to you of; but when or whether it will ever be finished, Heaven alone can tell." I have not learned whether this poem was written, but when I heard her repeat passages of it, I thought it would be a nobler work than "Zophiël."

Mrs. Brooks died at Patricio, in Cuba, near the close of December, 1844.

I have no room for particular criticism of her minor poems. They will soon I trust be given to the public in a suitable edition, when it will be discovered that they are heart-voices, distinguished for the same fearlessness of thought and expression which is illustrated by the work which has been considered in this brief reviewal.

The accompanying portrait is from a picture by Mr. Alexander, of Boston, and though the engraver has very well preserved the details and general effect of the painting, it does little justice to the fine intellectual expression of the subject. It was a fancy of Mr. Southey's that induced her to wear in her hair the passion-flower, which that poet deemed the fittest emblem of her nature.