The poet will write for his peers alone. He will remember only that he saw truth and beauty from his position, and expect the time when a vision as broad shall overlook the same field as freely.
We are often prompted to speak our thoughts to our neighbors, or the single travellers whom we meet on the road, but poetry is a communication from our home and solitude addressed to all Intelligence. It never whispers in a private ear. Knowing this, we may understand those sonnets said to be addressed to particular persons, or "To a Mistress's Eyebrow." Let none feel flattered by them. For poetry write love, and it will be equally true.
No doubt it is an important difference between men of genius or poets, and men not of genius, that the latter are unable to grasp and confront the thought which visits them. But it is because it is too faint for expression, or even conscious impression. What merely quickens or retards the blood in their veins and fills their afternoons with pleasure they know not whence, conveys a distinct assurance to the finer organization of the poet.
We talk of genius as if it were a mere knack, and the poet could only express what other men conceived. But in comparison with his task, the poet is the least talented of any; the writer of prose has more skill. See what talent the smith has. His material is pliant in his hands. When the poet is most inspired, is stimulated by an aura which never even colors the afternoons of common men, then his talent is all gone, and he is no longer a poet. The gods do not grant him any skill more than another. They never put their gifts into his hands, but they encompass and sustain him with their breath.
To say that God has given a man many and great talents, frequently means that he has brought his heavens down within reach of his hands.
When the poetic frenzy seizes us, we run and scratch with our pen, intent only on worms, calling our mates around us, like the cock, and delighting in the dust we make, but do not detect where the jewel lies, which, perhaps, we have in the mean time cast to a distance, or quite covered up again.
The poet's body even is not fed like other men's, but he sometimes tastes the genuine nectar and ambrosia of the gods, and lives a divine life. By the healthful and invigorating thrills of inspiration his life is preserved to a serene old age.
Some poems are for holidays only. They are polished and sweet, but it is the sweetness of sugar, and not such as toil gives to sour bread. The breath with which the poet utters his verse must be that by which he lives.
Great prose, of equal elevation, commands our respect more than great verse, since it implies a more permanent and level height, a life more pervaded with the grandeur of the thought. The poet often only makes an irruption, like a Parthian, and is off again, shooting while he retreats; but the prose writer has conquered like a Roman, and settled colonies.
The true poem is not that which the public read. There is always a poem not printed on paper, coincident with the production of this, stereotyped in the poet's life. It is what he has become through his work. Not how is the idea expressed in stone, or on canvas or paper, is the question, but how far it has obtained form and expression in the life of the artist. His true work will not stand in any prince's gallery.
My life has been the poem I would have writ,
But I could not both live and utter it.
THE POET'S DELAY.
In vain I see the morning rise,
In vain observe the western blaze,
Who idly look to other skies,
Expecting life by other ways.
Amidst such boundless wealth without,
I only still am poor within,
The birds have sung their summer out,
But still my spring does not begin.
Shall I then wait the autumn wind,
Compelled to seek a milder day,
And leave no curious nest behind,
No woods still echoing to my lay?
This raw and gusty day, and the creaking of the oaks and pines on shore, reminded us of more northern climes than Greece, and more wintry seas than the Aegean.
The genuine remains of Ossian, or those ancient poems which bear his name, though of less fame and extent, are, in many respects, of the same stamp with the Iliad itself. He asserts the dignity of the bard no less than Homer, and in his era we hear of no other priest than he. It will not avail to call him a heathen, because he personifies the sun and addresses it; and what if his heroes did "worship the ghosts of their fathers," their thin, airy, and unsubstantial forms? we worship but the ghosts of our fathers in more substantial forms. We cannot but respect the vigorous faith of those heathen, who sternly believed somewhat, and are inclined to say to the critics, who are offended by their superstitious rites,—Don't interrupt these men's prayers. As if we knew more about human life and a God, than the heathen and ancients. Does English theology contain the recent discoveries!
Ossian reminds us of the most refined and rudest eras, of Homer, Pindar, Isaiah, and the American Indian. In his poetry, as in Homer's, only the simplest and most enduring features of humanity are seen, such essential parts of a man as Stonehenge exhibits of a temple; we see the circles of stone, and the upright shaft alone. The phenomena of life acquire almost an unreal and gigantic size seen through his mists. Like all older and grander poetry, it is distinguished by the few elements in the lives of its heroes. They stand on the heath, between the stars and the earth, shrunk to the bones and sinews. The earth is a boundless plain for their deeds. They lead such a simple, dry, and everlasting life, as hardly needs depart with the flesh, but is transmitted entire from age to age. There are but few objects to distract their sight, and their life is as unencumbered as the course of the stars they gaze at.
"The wrathful kings, on cairns apart,
Look forward from behind their shields,
And mark the wandering stars,
That brilliant westward move."
It does not cost much for these heroes to live; they do not want much furniture. They are such forms of men only as can be seen afar through the mist, and have no costume nor dialect, but for language there is the tongue itself, and for costume there are always the skins of beasts and the bark of trees to be had. They live out their years by the vigor of their constitutions. They survive storms and the spears of their foes, and perform a few heroic deeds, and then
"Mounds will answer questions of them,
For many future years."
Blind and infirm, they spend the remnant of their days listening to the lays of the bards, and feeling the weapons which laid their enemies low, and when at length they die, by a convulsion of nature, the bard allows us a short and misty glance into futurity, yet as clear, perchance, as their lives had been. When Mac-Roine was slain,
"His soul departed to his warlike sires,
To follow misty forms of boars,
In tempestuous islands bleak."
The hero's cairn is erected, and the bard sings a brief significant strain, which will suffice for epitaph and biography.
"The weak will find his bow in the dwelling,
The feeble will attempt to bend it."
Compared with this simple, fibrous life, our civilized history appears the chronicle of debility, of fashion, and the arts of luxury. But the civilized man misses no real refinement in the poetry of the rudest era. It reminds him that civilization does but dress men. It makes shoes, but it does not toughen the soles of the feet. It makes cloth of finer texture, but it does not touch the skin. Inside the civilized man stand the savage still in the place of honor. We are those blue-eyed, yellow-haired Saxons, those slender, dark-haired Normans.
The profession of the bard attracted more