Now, having gone over some of the most noticeable qualities in the writings of Hood, we come to the crowning quality of his genius, the simply pathetic. We could, if space remained, adduce many psychological and other reasons why we apply this phrase to the pathos of Hood. One reason is, that Hood's pathos involves none of the complications of higher passion, nor any of the pomp which belongs, in mood, situation, or utterance, to the loftier phases of human suffering. The sorrow of those who most attracted his sympathy was not theatrical or imposing. It has been well said of him, that his "bias was towards all that was poor and unregarded." And thus, while those who painfully moved the charity and compassion of his genius were considered by him the victims of artificial civilization, his own feeling for them was natural and instinctive; yet never did natural and instinctive feeling receive expression more artistic, but with that admirable art in which elaboration attains the utmost perfection of simplicity. It excites our wonder to observe how in pathos Hood's genius divests itself of attributes which had seemed essential to its existence. All that is grotesque, whimsical, or odd disappears, and we have only the soul of pity in the sound of song,—in song "most musical, most melancholy." In pathos, Hood's is not what we should call a transformed genius so much as a genius becoming divested of its coarser life, and then breathing purely the inner spirit of goodness and beauty. The result is what one might almost term the "absolute" in pathos. Nothing is excluded that is necessary to impression; nothing is admitted that could vulgarize or weaken it. We have thus pathos at once practical and poetic,—pathos at once the most affecting and the most ideal,—coming from a heart rich with all human charities, and gaining worthy and immortal form by means of a subtile, deep, cultivated imagination. The pathetic, therefore, no less than the comic, in Hood's writings has all the author's peculiar originality, but has it in a higher order. Pathos was the product of the author's mind when it was most matured by experience, and when suffering, without impairing its strength, had refined its characteristic benevolence to the utmost tenderness.
Hood's pathos culminates in "The Song of the Shirt," "The Lay of the Laborer," and "The Bridge of Sighs."
These are marvellous lyrics. In spirit and in form they are singular and remarkable. We cannot think of any poems which more show the mystic enchantment of genius. How else was a ragged sempstress in a squalid garret made immortal, nay, made universal, made to stand for an entire sisterhood of wretchedness? Here is the direst poverty, blear-eyed sorrow, dim and dismal suffering,—nothing of the romantic. A stern picture it is, which even the softer touches render sterner; still there is nought in it that revolts or shocks; it is deeply poetic, calls into passionate action the feelings of reverence and pity, and has all the dignity of tragedy. Even more wonderful is the transformation that a rustic hind undergoes in "The Lay of the Laborer," in which a peasant out of work personifies, with eloquent impressiveness, the claims and calamities of toiling manhood. But an element of the sublime is added in "The Bridge of Sighs." In that we have the truly tragic; for we have in it the union of guilt, grief, despair, and death. An angel from heaven, we think, could not sing a more gentle dirge, or one more pure; yet the ordinary associations suggested by the corpse of the poor, ruined, self-murdered girl are such as to the prudish and fastidious would not allow her to be mentioned, much less bring her into song. But in the pity almost divine with which Hood sings her fate there is not only a spotless delicacy, there is also a morality as elevated as the heavenly mercy which the lyrist breathes. The pure can afford to be pitiful; and the life of Hood was so exemplary, that he had no fear to hinder him from being charitable. The cowardice of conscience is one of the saddest penalties of sin; and to avert suspicion from one's self by severity to others is, indeed, the most miserable expediency of self-condemnation. The temper of charity and compassion seems natural to men of letters and of art. They are emotional and sensitive, and by the necessity of their vocation have to hold much communion with the inmost consciousness of our nature; they thus learn the weakness of man, and the allowances that he needs; they are conversant with a broad and diversified humanity, and thence they are seldom narrow, intolerant, or self-righteous; feeling, too, their full share of moral and mortal imperfection, they refuse to be inquisitors of the unfortunate, but rather choose to be their advocates and helpers. No man ever had more of this temper than Hood; and out of it came these immortal lyrics upon which we have been commenting. For such a temper the writing of these lyrics was exceeding great reward; not only because they made the author an everlasting benefactor to the poor, but also because they became an interpretation of his own deeper genius, and revealed a nobler meaning in his works than had ever before been discerned. Hence-forth, he was more thought of as a profound poet than as the greatest of mimes, jesters, and punsters. The lyrics of the poor saved him from imminent injustice.—All that we have further to say of these lyrics is to express our admiration as to the classical finish of their diction, and as to the wild, sweet, and strange music in their sadly sounding measures.
Hood is a writer to whom, in his degree, we may apply the epithet Shakspearian. We do not, indeed, compare him with Shakspeare in bulk or force of genius, but only in quality and kind. He had, as the great dramatist, the same disregard of the temporary and discernment of the essential; the same wonderful wealth of vocabulary, and the same bold dexterity in the use of it; the same caprices of jestings and conceits; the same comminglings of mirth and melancholy; the same many-sided conception of existence; the same embracing catholicity of tastes and tendencies; the same indifference to sects and factions; the same freedom from jealousies, asperities, and spites; and in the lower scale of his genius, he resembled the mighty dramatist in subtile perception of life and Nature, in his mental and moral independence, and in his intuitive divinations of abstract truth and individual character.
As a poet of the poor, Crabbe is the only poet with whom he can be critically compared. The comparison would be a contrast; and in order to handle it to any purpose, a long essay would be required. Hood wrote but a few short lyrics on the poor; Crabbe wrote volumes. Crabbe was literal: Hood ideal. Crabbe was concrete; Hood was abstract. Crabbe lived among the rural poor; Hood among the city poor. Crabbe saw the poor constantly, and went minutely and practically into the interior of their life; if Hood ever directly saw them at all, it was merely with casual glimpses, and he must have learned of them only by occasional report. Crabbe was a man of vigorous constitution, he lived a hardy life, and he lived it long; Hood was a man of feeble health, he lived a life of pain, and he closed it early. Crabbe had a hard youth, but after that a certain and settled competence; Hood's was also a youth of struggle, but struggle was his destiny to the end. These radical and circumstantial differences between the men will account for their different modes in thinking and writing of the poor. But both were men of genius, of genial humanity, and of singular originality. No one who reads Crabbe's writings will deny him genius; no one who reads them with adequate sympathy and attention will deny that his genius is vital with passion and imagination. Only the latent heat of passion and imagination could save these seemingly bald and monotonous narratives from being as dull as a dictionary. But they are not so; they have an interest which holds the reader with a fixedness of grasp which he cannot loosen. Crabbe's poetry of the poor is slow and epic; Hood's is rapid and lyrical. Crabbe's characters are only actual and intensified individuals; Hood's characters are idealized and representative persons. Hood gives you only the pathetic or tragical essentials; but, along with these, Crabbe gives you the complexity and detail of life which surrounded them. Hood presents you with the picture of a lonely woman at midnight toiling and starving in the slavery of sewing; but Crabbe would trace her from her quiet country-home, through the follies which led her to a London garret. Hood, in his "Lay of the Laborer," makes you listen to the wail of a strong man imploring leave to toil; Crabbe would find him drunk in the beer-house or the gin-shop, and then carry you on to the catastrophe in his ruined home or in his penal death. Hood, in his "Bridge of Sighs," brings you into the presence of death, and you gaze, weeping, over the lifeless form of beauty that had once been innocent and blooming girlhood, but from which the spirit, early soiled and saddened, took violent flight in its despair; Crabbe would give us the record of her sins, and connect her end retributively with her conduct. Much is in Crabbe that is repulsive and austere; but he is, notwithstanding, an earnest moral teacher and a deep tragic poet. Let us be content with both Crabbe and Hood: we need to look at the aspect which each of them gives us of life,—the stern