I too have passed her in the hills Setting her little water-mills.
His heart misgives him to think of the rheumatism that must befall in such a way of living; and his grave sense of civilization, _bourgeois_ in the humane and noble way that is his own, restores her after death to the company of man, to the "holy bell," which Shakespeare's Duke remembered in banishment, and to the congregation and their "Christian psalm."
The older poets were less responsible, less serious and more sad, than Wordsworth, when they in turn were touched by the fancy of the maid crazed by love. They left her to her light immortality; and she might be drenched in dews; they would not desire to reconcile nor bury her. She might have her hair torn by the bramble, but her heart was light after trouble. "Many light hearts and wings"--she had at least the bird's heart, and the poet lent to her voice the wings of his verses.
There is nothing in our poetry less modern than she. The vagrant woman of later feeling was rather the sane creature of Ebenezer Elliott's fine lines in "The Excursion"--
Bone-weary, many-childed, trouble-tried! Wife of my bosom, wedded to my soul!
Trouble did not "try" the Elizabethan wild one, it undid her. She had no child, or if there had ever been a child of hers, she had long forgotten how it died. She hailed the wayfarer, who was more weary than she, with a song; she haunted the cheerful dawn; her "good-morrow" rings from Herrick's poem, fresh as cock-crow. She knows that her love is dead, and her perplexity has regard rather to the many kinds of flowers than to the old story of his death; they distract her in the splendid meadows.
All the tragic world paused to hear that lightest of songs, as the tragedy of Hamlet pauses for the fitful voice of Ophelia. Strange was the charm of this perpetual alien, and unknown to us now. The world has become once again as it was in the mad maid's heyday, less serious and more sad than Wordsworth; but it has not recovered, and perhaps will never recover, that sweetness. Blake's was a more starry madness. Crabbe, writing of village sorrows, thought himself bound to recur to the legend of the mad maid, but his "crazed maiden" is sane enough, sorrowful but dull, and sings of her own "burning brow," as Herrick's wild one never sang; nor is there any smile in her story, though she talks of flowers, or, rather, "the herbs I loved to rear"; and perhaps she is the surest of all signs that the strange inspiration of the past centuries was lost, vanished like Tom-a-Bedlam himself. It had been wholly English, whereas the English eighteenth century was not wholly English.
It is not to be imagined that any hard Southern mind could ever have played in poetry with such a fancy; or that Petrarch, for example, could so have foregone the manifestation of intelligence and intelligible sentiment. And as to Dante, who put the two eternities into the momentary balance of the human will, cold would be his disregard of this northern dream of innocence. If the mad maid was an alien upon earth, what were she in the Inferno? What word can express her strangeness there, her vagrancy there? And with what eyes would they see this dewy face glancing in at the windows of that City?
LAUGHTER
Times have been, it is said, merrier than these; but it is certain nevertheless that laughter never was so honoured as now; were it not for the paradox one might say, it never was so grave. Everywhere the joke "emerges"--as an "elegant" writer might have it--emerges to catch the attention of the sense of humour; and everywhere the sense of humour wanders, watches, and waits to honour the appeal.
It loiters, vaguely but perpetually willing. It wears (let the violent personification be pardoned) a hanging lip, and a wrinkle in abeyance, and an eye in suspense. It is much at the service of the vagrant encounterer, and may be accosted by any chance daughters of the game. It stands in untoward places, or places that were once inappropriate, and is early at some indefinite appointment, some ubiquitous tryst, with the compliant jest.
All literature becomes a field of easy assignations; there is a constant signalling, an endless recognition. Forms of approach are remitted. And the joke and the sense of humour, with no surprise of meeting, or no gaiety of strangeness, so customary has the promiscuity become, go up and down the pages of the paper and the book. See, again, the theatre. A somewhat easy sort of comic acting is by so much the best thing upon our present stage that little else can claim--paradox again apart--to be taken seriously.
There is, in a word, a determination, an increasing tendency away from the Oriental estimate of laughter as a thing fitter for women, fittest for children, and unfitted for the beard. Laughter is everywhere and at every moment proclaimed to be the honourable occupation of men, and in some degree distinctive of men, and no mean part of their prerogative and privilege. The sense of humour is chiefly theirs, and those who are not men are to be admitted to the jest upon their explanation. They will not refuse explanation. And there is little upon which a man will so value himself as upon that sense, "in England, now."
Meanwhile, it would be a pity if laughter should ever become, like rhetoric and the arts, a habit. And it is in some sort a habit when it is not inevitable. If we ask ourselves why we laugh, we must confess that we laugh oftenest because--being amused--we intend to show that we are amused. We are right to make the sign, but a smile would be as sure a signal as a laugh, and more sincere; it would but be changing the convention; and the change would restore laughter itself to its own place. We have fallen into the way of using it to prove something--our sense of the goodness of the jest, to wit; but laughter should not thus be used, it should go free. It is not a demonstration, whether in logic, or--as the word demonstration is now generally used--in emotion; and we do ill to charge it with that office.
Something of the Oriental idea of dignity might not be amiss among such a people as ourselves containing wide and numerous classes who laugh without cause: audiences; crowds; a great many clergymen, who perhaps first fell into the habit in the intention of proving that they were not gloomy; but a vast number of laymen also who had not that excuse; and many women who laugh in their uncertainty as to what is humorous and what is not. This last is the most harmless of all kinds of superfluous laughter. When it carries an apology, a confession of natural and genial ignorance, and when a gentle creature laughs a laugh of hazard and experiment, she is to be more than forgiven. What she must not do is to laugh a laugh of instruction, and as it were retrieve the jest that was never worth the taking.
There are, besides, a few women who do not disturb themselves as to a sense of humour, but who laugh from a sense of happiness. Childish is that trick, and sweet. For children, who always laugh because they must, and never by way of proof or sign, laugh only half their laughs out of their sense of humour; they laugh the rest under a mere stimulation: because of abounding breath and blood; because some one runs behind them, for example, and movement does so jog their spirits that their legs fail them, for laughter, without a jest.
If ever the day should come when men and women shall be content to signal their perception of humour by the natural smile, and shall keep the laugh for its own unpremeditated act, shall laugh seldom, and simply, and not thrice at the same thing--once for foolish surprise, and twice for tardy intelligence, and thrice to let it be known that they are amused--then it may be time to persuade this laughing nation not to laugh so loud as it is wont in public. The theatre audiences of louder-speaking nations laugh lower than ours. The laugh that is chiefly a signal of the laugher's sense of the ridiculous is necessarily loud; and it has the disadvantage of covering what we may perhaps wish to hear from the actors. It is a public laugh, and no ordinary citizen is called upon for a public laugh. He may laugh in public, but let it be with private laughter there.
Let us, if anything like a general reform be possible in these times of dispersion and of scattering, keep henceforth our sense of humour in a place better guarded, as something worth a measure of seclusion. It should not loiter in wait for the alms of a joke in adventurous places. For the sense of humour has other things to do than to make itself conspicuous in the act of laughter. It has negative tasks of valid virtue; for example, the standing and waiting within call of tragedy itself, where, excluded,