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species. His age was necessary to him; nor could he have been wrenched from his place in the edifice of which he was so conspicuous a part, without equal injury to himself and it. Mr. Wordsworth says of Milton, that "his soul was like a star, and dwelt apart." This cannot be said with any propriety of Shakspeare, who certainly moved in a constellation of bright luminaries, and "drew after him a third part of the heavens.” If we allow, for argument's sake (or for truth's, which is better), that he was in himself equal to all his competitors put together; yet there was more dramatic excellence in that age than in the whole of the period that has elapsed since. If his contemporaries, with their united strength, would hardly make one Shakspeare, certain it is that all his successors would not make half a one. With the exception of a single writer, Otway, and of a single play of his (Venice Preserved'), there is nobody in tragedy and dramatic poetry (I do not here speak of comedy), to be compared to the great men of the age of Shakspeare, and immediately after. They are a mighty phalanx of kindred spirits closing him round, moving in the same orbit, and impelled by the same causes in their whirling and eccentric career. They had the same faults and the same excellences; the same strength, and depth, and richness, the same truth of character, passion, imagination, thought and language, thrown, heaped, massed together without careful polishing or exact method, but poured out in unconcerned profusion from the lap of nature and genius in boundless and unrivalled magnificence. The sweetness of Decker, the thought of Marston, the gravity of Chapman, the grace of Fletcher and his young-eyed wit, Jonson's learned sock, the flowing vein of Middleton, Heywood's case, the pathos of Webster, and Marlowe's deep designs, add a double lustre to the sweetness, thought, gravity, grace, wit, artless nature, copiousness, ease, pathos, and sublime conceptions of Shakspeare's Muse. They are indeed the scale by which we can best ascend to the true knowledge and love of him. Our admiration of them does not lessen our relish for him: but, on the contrary, increases and confirms it. For such an extraordinary combination and development of fancy and genius many causes may be assigned, and we seek for the chief of them in religion, in politics, in the
circumstances of the time, the recent diffusion of letters, in local situation, and in the character of the men who adorned that period, and availed themselves so nobly of the advantages placed within their reach.
I shall here attempt to give a general sketch of these causes, and of the manner in which they operated to mould and stamp the poetry of the country at the period of which I have to treat; independently of incidental and fortuitous causes, for which there is no accounting, but which, after all, have often the greatest share in determining the most important results.
The first cause I shall mention, as contributing to this general effect, was the Reformation, which had just then taken place. This event gave a mighty impulse, and increased activity to thought and inquiry, and agitated the inert mass of accumulated prejudices throughout Europe. The effect of the concussion was general, but the shock was greatest in this country. It toppled down the full-grown, intolerable abuses of centuries at a blow; heaved the ground from under the feet of bigoted faith and slavish obedience; and the roar and dashing of opinions, loosened from their accustomed hold, might be heard like the noise of an angry sea, and has never yet subsided. Germany first broke the spell of misbegotten fear, and gave the watchword; but England joined the shout, and echoed it back with her island voice from her thousand cliffs and craggy shores, in a longer and a louder strain. With that cry the genius of Great Britain rose and threw down the gauntlet to the nations. There was a mighty fermentation the waters were out; public opinion was in a state of projection. Liberty was held out to all to think and Stabs! speak the truth. Men's brains were busy; their spirits stirring; their hearts full; and their hands not idle. Their eyes were open to expect the greatest things, and their ears burned with curiosity and zeal to know the truth, that the truth might make them free. The death-blow which had been struck at scarlet vice and bloated hypocrisy loosened their tongues, and made the talismans and love-tokens of Popish superstition, with which she had beguiled her followers and committed abominations with the people, fall harmless from their necks.
The translation of the Bible was the chief engine in the great
work. It threw open, by a secret spring, the rich treasures of religion and morality, which had been there locked up as in a shrine. It revealed the visions of the prophets, and conveyed the lessons of inspired teachers (such they were thought) to the meanest of the people. It gave them a common interest in the common cause. Their hearts burnt within them as they read. It gave a mind to the people, by giving them common subjects of thought and feeling. It cemented their union of character and sentiment it created endless diversity and collision of opinion. They found objects to employ their faculties, and a motive in the magnitude of the consequences attached to them, to exert the utmost eagerness in the pursuit of truth, and the most daring intrepidity in maintaining it. Religious controversy sharpens the understanding by the subtlety and remoteness of the topics it discusses, and braces the will by their infinite importance. We perceive in the history of this period a nervous masculine intellect. No levity, no feebleness, no indifference; or if there were, it is a relaxation from the intense activity which gives a tone to its general character. But there is a gravity approaching to piety; a seriousness of impression, a conscientious severity of argument, an habitual fervour and enthusiasm in their mode of handling almost every subject. The debates of the schoolmen were sharp and subtle enough; but they wanted interest and grandeur, and were, besides, confined to a few : they did not affect the general mass of the community. But the Bible was thrown open to all ranks and conditions "to run and read," with its wonderful table of contents from Genesis to the Revelations. Every vil lage in England would present the scene so well described in Burns's Cotter's Saturday Night. I cannot think that all this variety and weight of knowledge could be thrown in all at once upon the mind of a people, and not make some impression upon it, the traces of which might be discerned in the manners and literature of the age. For, to leave more disputable points, and take only the historical parts of the Old Testament, or the moral sentiments of the New, there is nothing like them in the power of exciting awe and admiration, or of rivetting sympathy. We see what Milton has made of the account of the Creation, from the manner in which he has treated it, imbued and impregnated
with the spirit of the time of which we speak. Or what is there equal fin that romantic interest and patriarchal simplicity which goes to the heart of a country, and rouses it, as it were, from its lair in wastes and wildnesses) to the story of Joseph and his Brethren, of Rachael and Laban, of Jacob's Dream, of Ruth and Boaz, the descriptions in the book of Job, the deliverance of the Jews out of Egypt, or the account of their captivity and return from Babylon? There is in all these parts of the Scripture, and numberless more of the same kind, to pass over the Orphic hymns of David, the prophetic denunciations of Isaiah, or the gorgeous visions of Ezekiel, an originality, a vastness of conception, a depth and tenderness of feeling, and a touching simplicity in the mode of narration, which he who does not feel must be made of no " penetrable stuff.” There is something in the character of Christ too (leaving religious faith quite out of the question) of more sweetness and majesty, and more likely to work a change in the mind of man, by the contemplation of its idea alone, than any to be found in history, whether actual or feigned. This character is that of a sublime humanity, such as was never seen on earth before nor since. This shone manifestly both in his words and actions. We see it in his washing the disciples' feet the night before his death, that unspeakable instance of humility and love, "above all art, all meanness, and all pride;" and in the leave he took of them on that occasion, "My peace I give unto you that peace which the world cannot give, give I unto you ;" and in his last commandment, that "they should love one another." Who can read the account of his behaviour on the cross, when turning to his mother he said, "Woman, behold thy son," and to the disciple John, "Behold thy mother," and " from that hour that disciple took her to his own home," without having his heart smote within him? We see it in his treatment of the woman taken in adultery, and in his excuse for the woman who poured precious ointment on his garment as an offering of devotion and love, which is here all in all. His religion was the religion of the heart. We see it in his discourse with the disciples as they walked together towards Emmaus, when their hearts burned within them; in his sermon from the Mount, in his parable of the good Samaritan, and in that of the Prodigal Son-in
every act and word of his life, a grace, a mildness, a dignity of love, a patience and wisdom worthy of the Son of God. His whole life and being were imbued, steeped in this word, charity; it was the spring, the well-head from which every thought and feeling gushed into act; and it was this that breathed a mild glory from his face in that last agony upon the cross, "when the meek Saviour bowed his head and died," praying for his enemies. He was the first true teacher of morality; for he alone conceived the idea of a pure humanity. He redeemed man from the worship of that idol, self, and instructed him by precept and example to love his neighbour as himself, to forgive our enemies, to do good to those that curse us and despitefully use us. He taught the love of good for the sake of good, without regard to personal or sinister views, and made the affections of the heart the sole seat of morality, instead of the pride of the understanding or the sternness of the will. In answering the question, "who is our neighbour?" as one who stands in need of our assistance, and whose wounds we can bind up, he has done more to humanize the thoughts and tame the unruly passions, than all who have tried to reform and benefit mankind. The very idea of abstract benevolence, of the desire to do good because another wants our services, and of regarding the human race as one family, the offspring of one common parent, is hardly to be found in any other code or system. It was "to the Jews a stumbling block, and to the Greeks foolishness." The Greeks and Romans never thought of considering others, but as they were Greeks or Romans, as they were bound to them by certain positive ties, or, on the other hand, as separated from them by fiercer antipathies. Their virtues were the virtues of political machines, their vices were the vices of demons, ready to inflict or endure pain with obdurate and remorseless inflexibility of purpose. But in the Christian religion, "we perceive a softness coming over the heart of a nation, and the iron scales that fence and harden it, melt and drop off." It becomes malleable, capable of pity, of forgiveness, of relaxing in its claims, and remitting its power. We strike it, and it does not hurt us: it is not steel or marble, but flesh and blood, clay tempered with tears, and "soft as sinews of the new-born babe." The gospel