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shades. Yet, in that other existence which he held from imagination, living only in the presence of men,-in the full broad glare of the world's eye,--and eagerly, impetuously, passionately, unsparingly seizing on all his own most hidden thoughtshis loneliest moods-his most sacred feelings which had been cherished for the seclusion in which they sprung-for their own still deep peace--and for their breathings of unbeheld communions,--seizing upon all these, and Ainging them out into the open air, that they might feed the curiosity of that eager, idle, frivolous world from which he had fled in misanthropical disgust—that he might array an exhibition to their greedy gaze, --and that he, the morbid and melancholy lover of solitude, might act a conspicuous and applauded part on the crowded theatre of public fame.

It might, on a hasty consideration, seem to us, that such undisguised revelation of feelings and passions, which the becoming pride of human nature, jealous of its own dignity, would, in general, desire to hold in unviolated silence, could produce in the public mind only pity, sorrow, or repugnance. But, in the case of men of real genius, like Rousseau or Byron, it is otherwise. Each of us must have been aware in himself of a singular illusion, by which these disclosures, when read with that tender or high interest which attaches to poetry, seem to have something of the nature of private and confidential communications. They are not felt, while we read, as declarations published to the world,—but almost as secrets whispered to cho

Who is there that feels, for a moment, that the voice which reaches the inmost recesses of his heart is speaking to the careless multitudes around him? Or, if we do so remember, the words seem to pass by others like air, and to find their way

to the hearts for whom they were intended, -kindred and sympathizing spirits, who discern and own that secret language, of which the privacy is not violated, though spoken in hearing of the uninitiated, because it is not understood. There is an unobserv, ed beauty that smiles on us alone; and the more beautiful to us, because we feel as if chosen out from a crowd of lovers, Something analogous to this is felt in the grandest scenes of Nature and of Art. Let a hundred persons look from a hilltop over some transcendent landscape. Each, will select from the wide-spread glory at his feet, for his more special love and delight, some different glimpse of sunshine,ếor solemn grove, -or embowered spire, -or brown-mouldering ruin,--or castellated cloud. During their contemplation, the soul of each man is amidst its own creations, and in the heart of his own solitude ;--nor is the depth of that solitude broken, though it

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lies open to the sunshine, and before the eyes of unnumbered spectators. It is the same in great and impressive scenes of art, --for example, in a theatre. The tenderest tones of acted tragedy reach our hearts with a feeling as if that inmost soul which they disclose revealed itself to us alone. The audience of a theatre forms à sublime unity to the actor; but each person sees and feels with the same incommunicated intensity, as if all passed only before his own gifted sight. The publicity which is be

is not acknowledged by our minds; and each heart feels itself to be the sole agitated witness of the pageant of misery:

But there are other reasons why we read with complacency writings which, by the most public declaration of most secret feelings, ought, it might seem, to shock and revolt our sympathy. A great poet may address the whole world in the language of intensest passion, concerning objects of which, rather than speak, face to face, with any one human being on earth, he would perish in his misery. For it is in solitude that he utters what is to be wafted by all the winds of heaven. There are, during his inspiration, present with him only the shadows of men. He is not daunted, or perplexed, or disturbed, or repelled by real living breathing features. He can updraw just as much as he chuses of the curtain that hangs between his own solitude and the world of life. He thus pours his soul out, partly to himself alone,-partly to the ideal abstractions, and impersonated images that float round him at his own conjuration, -and partly to human beings like himself, moving in the dark distance of the every-day world. He confesses himself

, not before men, but before the Spirit of Humanity. And he thus fearlessly lays open his heart, --assured that nature never prompted unto genius that which will not triumphantly force its wide way into the human heart. We can thus easily imagine the poet whom, in real life, the countenances and voices of his fellowmen might silence into shame, or fastidiousness, or timidity, or aversion or disdain,-yet kindling in his solitude into irrepressible passion and enthusiasm towards human nature and all its transitory concerns,-anxiously moulding himself into the object of men's most engrossing and vehement love or aversion,identifying his own existence with all their strongest and profoundest passions,-claiming kindred with them, not in their virtues alone, but in their darkest vices and most fatal errors; yet, in the midst of all this, proudly guarding his own prevailing character, so that it shall not merge in the waves of a common nature, but stand in shape and gesture proudly eminent, contemplated with still-increasing interest by the millions that,

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in spite of themselves, feel and acknowledge its strange and unaccountable ascendency.

The reasons then are obvious, why a writer of very vivid sensibilities may, by empassioned self-delineation, hold a wondrous power over the entranced minds of his readers. But this

power is in his living hands; and, like the wand of the magician, it loses its virtue on its master's death. We feel chiefly the influence of such a writer, while he lives--our cotemporary-going with us a fellow-voyager on the stream of life, and from time to time flashing towards us the emanations of his spirit. Our love-our expectation follow the courses of his mind, and, if his life repel us not, the courses of his life. It was the strange madness of Rousseau to pour the blaze of his reputation over the scandals of his life. But this was later in his career; and his name for a long time in Europe was that of an hermitsage,-a martyr of liberty and virtue --a persecuted good man loving a race unworthy of him, and suffering alike from their injustice and from the excess of his own spirit. He made a character for himself; and whatever he had made it, it might have been believed. It was an assumed ideal impersonation of a character of literary and philosophical romance. At last, indeed, he broke up his own spell. But if he could have left the delusion behind him, he could not have left the power;—for the power hangs round the living man: it does not rest upon the grave.

When death removes such a writer from our sight, the magical influence of which we have spoken gradually fades away; and a new generation, free from all personal feelings towards the idol of a former age, may perhaps be wearied with that perpetual self-reference which to them seems merely the querulousness or the folly of unhappy or diseased egoism. It is even probable, that they may perversely withhold a portion of just admiration and delight from him who was once the undisputed sovereign of the soul, and that they may show their surprise at the subjection of their predecessors beneath the tyrannical despotism of genius, by scorning themselves to bow before its power, or acknowledge its legitimacy. It is at least certain, that by the darkness of death such luminaries, if not eclipsed, are shorn of their beams. So much, even in their works of most general interest, derives its beauty and fascination from a vivid feeling, in the reader's mind, of its being a portraiture of one with whom he has formed a kind of strange, wild and disturbed friendship, that they who come after, and have never felt the sorcery of the living man, instead of being kindled up by such pictures into impassioned wonder and delight, may

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gaze on them with no stronger emotion than curiosity, and even turn from them with indifference. Such must be more or less the fate of all works of genius, however splendid and powerful, of which the chief interest is not in universal truth, so much as in the intensity of individual feeling, and the impersonation of individual character.

It would, indeed, be in most violent contradiction to all we have formerly written of Lord Byron, were we to say that he stands in this predicament. Yet, there is a certain applicability of our observations even to him, as well as to Rousseau, with whom, perhaps too fancifully, we have now associated his nature and his name. Posterity may make fewer allowances for much in himself and his writings, than his contemporaries are willing to do; nor will they, with the same passionate and impetuous zeal, follow the wild voice that too often leads into a haunted wilderness of doubt and darkness. To them, as to us, there will always be something majestic in his misery--something sublime in his despair. But they will not, like us, be withheld from sterner and severer feelings, and from the more frequent visitings of moral condemnation, by that awful commiseration and sympathy which a great poet breathes at will into all hearts, from his living agonies,-nor, by that restless, and watchful, and longing anxiety, to see again and again the princely sufferer rising up with fresh confessions of a still more magnificent sorrow,-nor, by that succession of affecting appeals to the frailties and troubles of our own hearts, which

now keeps him vividly, and brightly, in our remembrance, wherever his soul, tempest-like, may have driven him over earth and sea,-nor, above all, by the cheering and lofty hope now felt by them who wish to see genius the inseparable companion of virtue,—that he whose inspiration holds us always in wonder, and so often in delight, may come ere long to breathe a serener atmosphere of thought-and, after all his wanderings, and all his woes,with subsided passions, and invigorated intellect, calmly rest at last in the collected majesty of his power.

We are not now writing a formal critique on the genius of Byron, but rather expressing our notions of the relation in which he stands with the lovers of poetry. There is felt to be between him and the public mind, a stronger personal bond than ever linked its movements to any other living poet. think that this bond will in future be still more closely rivetted. During the composition of the first cantos of Childe Harold, he had but a confused idea of the character he wished to delineate,—nor did he perhaps very distinctly comprehend the scope and tendencies of his own genius. Two conceptions, distinct

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from each other, seem therein to be often blended, ---one, of ideal human beings, made up of certain troubled powers and passions—and one, of himself ranging the world of Nature and Man in wonder and delight and agitation, in his capacity of a poet. These conceptions, which frequently jostled and interfered with each other, he has since more distinctly unfolded in sepărate poems. His troubled imaginary beings-possessing much of himself, and far more not of himself, he has made into Giaours, Conrads, Laras and Alps,—and his conception of himself has been expanded into Childe Harold, as we now behold him on that splendid pilgrimage. It is not enough to say that the veil is at last thrown off. It is a nobler creature who is before us. The ill-sustained misanthropy, and disdain of the two first Cantos, more faintly glimmer throughout the third, and may be said to disappear wholly from the fourth, which reflects the high and disturbed visions of earthly glory, as a dark swollen tide

images the splenclours of the sky in portentous colouring, and broken magnificence.

We have admitted, that much of himself is depicted in all his heroes; but when we seem to see the poet shadowed out in all those states of disordered being which such heroes exhibit, we are far from believing that his own mind has gone through those states of disorder, in its own experience of life. We merely conceive of it as having felt within itself the capacity of such disorders, and therefore exhibiting itself before us in possibility. This is not general —it is rare with great poets. Neither Homer, nor Shakspeare, nor Milton, ever so show themselves in the characters which they portray. Their poetical personages have no reference to themselves; but are distinct, independent creatures of their minds, produced in the full freedom of intellectual power. In Byron, there does not seem this freedom of power. There is little appropriation of character to events. Character is first, and all in all. It is dictated—compelled by some force in his own mind necessitating him,—and the events obey. These poems, therefore, with alí their beauty and vigour, are not, like Scott's poems, full and complete narrations of some one definite story, containing within itself a picture of human life. They are merely bold, confused, and turbulent exemplifications of certain sweeping energies and irresistible passions. They are fragments of a poet's dark dream of life. The very personages, vividly as they are pictured, are yet felt to be fictitious; and derive their chief power over us from their supposed mysterious connexion with the poet himself, and, it may Þe added, with each other. The law of his mind is, to embody his own peculiar feelings in the forms of other men. In all his

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