No. 3.]

[1826.

For the Christian Spectator.

QN ENCOMIUMS BESTOWED UPON UNSANCTIFIED GENIUS.

THE views presented in this paper were suggested, in consequence of lighting upon the following eulogy of the late Lord Byron, in No. 80 of the Edinburgh Review. Numerous other specimens of a similar kind, to be found in the records of literature, might be cited for the purpose here intended; but we seldom meet with commendation so taking as this, with minds of aspiring, but earthly mould. "To this band of immortals a third has since been added!—a mightier genius, a haughtier spirit, whose stubborn impatience and Achilles-like pride only death could quell. Greece, Italy, the world, have lost their poet-hero; and his death has spread a wider gloom and been recorded with a deeper awe, than has waited on the obsequics of any of the many great who have died in our remembrance. Even detraction has been silent at his tomb; and the more generous of his enemies have fallen into the rank of his mourners. But he set like the sun in his glory, and his orb was greatest and brightest at the last; for his memory is now consecrated no less by freedom than genius. He probably fell a martyr to his zeal against tyrants, 1826-No. 3.

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He attached himself to the cause of Greece, and dying, clung to it with a convulsive grasp, and has thus gained a niche in her history; for whatever SHE claims as hers is immortal, even in decay, as the marble sculptures on the columns of her fallen temples!" It is no cause of surprise that lofty panegyrics like the present, "poured forth," not "by beauty splendid and polite," yet by mighty reviewers, (which is much more substantial,) should not only fan the flame of genius, but not stopping there, should create an unholy, inextinguishable ambition. The reader may remember, in respect to this particu lar instance of adulation, if not of adoration, that it occurs in a work which once took the liberty most severely to lash the author of the "Hours of Idleness;" for which conduct, however, the northern critics were terribly castigated by the young Byron in his far-famed

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English Bards and Scotch Reviewers." When such is the triumph of genius over prejudice or envy-and when its rewards, if not wealth, are distinction and fame a name given to posterity in language of its own inspiration, wè can reasonably calculate upon no thing short of its most strenuous efforts to become the object of this gratifying homage. True it is that the subjects of the world's P plause give no need to it in

the grave. They are there beyond its reach; but it affects the living who are yet engaged in the race, and constitutes in their minds an almost irresistible impulse. The prospect, whether of present or posthumous admiration, is sufficiently cheering to the heart; but the appetite, provoked as it is by so many condiments as the pages of a secular literature afford to it, scorns at length, bounds, and decency. All this, however, is the manner of the world, and it cannot perhaps be helped. The world will love and praise its own; nor is every part of this conduct in itself to be condemned. Pious people have not always thought it inconsistent to eulogize, in some shape, depraved greatness. They bave sometimes joined the multitade, in giving eclat to names, that on the whole, are no ornament to human nature. Still it is worthy of inquiry, how far they who have reference to an evangelical standard of right and wrong, may deal in this species of panegyric. Christians must not suffer their purity needlessly to come in contact with the world's unholiness. However much they may admire the productions of intellect, it is not to be inferred, that in this concern, they owe no duty to God and to truth. In the exercise of a spiritual judgment and taste, it would seem that their praises must be, in a sense, restricted-that they could not weep, in speechless ecstasy, over the effusions of a great, but polluted mind. They should moreover consider what sort of motive they are applying to such a mind, in an impolitic admiration of its depraved energy. Evidently, therefore, some guards should be set up, lest conscientious but enthusiastic rovers after the flowers or the fruits of genius, tread on forbidden grounds The more judicious among serious readers have rightly felt the necessity of caution on this subject,

and of not confounding a claim to regard on the score of talent, with indulgence to its sinful aberrations. Would that all had been careful, not to afford aliment to impiety, while they sought to confer a merited reward on genius!

In the practice here spoken of, it is the design of this paper to point out that, whether in its form or matter, which is at variance with the divine standard. It will be seen, of course, what Christians cannot consistently do, in lavishing encomiums on unsanctified greatness, as well as what the world will do, and actually does, without any scruple.

We cannot but notice at the outset, the falsehood and idolatry involved in these encomiums. The language employed is nearly that of adoration. In eulogizing intellectual excellence, there can be no objection surely to telling what is merely fact. Genius in its length and breadth-even in its "transcendant brightness," compared with many other forms of distinction among men, may be set forth; though this can be done only by genius. But let it not be made divinity itself. The eulogy should be confined to the simple reality, and not be suffered by the extravagance of its terms, to magnify the object beyond all bounds. In men who have nothing else to commend them, except their talents, let it not appear that they are more than mortal, and that they deserve all the love of mortality. The power of intellectual display is really but a small part of human excellence, and its story can be soon told. What after all is it this thing called genius, talent, greatness, which has been the theme of endless disquisition and admiration-and has been more thought of as displayed in the field, the cabinet, at the bar, in domestic life, and even in the pulpit, than goodness itself? It is a phantoma passionate reverie-a light, float

ing, bickering flame, soon to go out "a beam etherial," yet destined to be quenched in night, as to its peculiar exercises in this world. Or to speak more solemnly, it is capacity, when stript of its earthly display, and temporary associations, fitting its possessor, if he be found unholy, for a far more fearful retribution of shame,and pain,and agony, than would attach to him without it -than can attach to humbler intellects. All this, however, has been too often forgotten; and the ability, by means of mental display, to charm a race alienated from Heaven, has been extolled as the most enviable distinction.

If the common run of eulogy is so faulty in the terms which it employs, it is not less contrary to the divine rule, in the spirit which it breathes. The gifts of mind are usually represented in a manner designed to impart to them a disproportionate interest and fascination The reader is taught to covet them to any extent, and almost at any hazard, whatever else may be neglected. Now, nothing should be loved without reserve or limit, except the Source of good, and the goodness which he enjoins. But if we are to believe the worldly eulogist, nothing deserves consideration like literary superiority. He would make us feel that it is the chief good, and engage in its favour the whole heart. The spirit of his representations would lead us to riot without control, in the displays of this superiority, and to consider life as worthily spent, only in acquiring or admiring them. Such a spirit, however, is entirely contrary to the sacred standard. A qualified admiration of the productions of mind, is surely not reprehensible on the principles of the gospel: a chastened delight in them is not objectionable. Indeed they must be more or less admired and delighted in. It is in vain to think of placing a barrier between a cultivated understanding and the

pleasures which it finds, in the rich and bright creations of genius and of fancy. In holier ages to come, when most of the evils that now mingle with our good will have passed away, the great oracles of reason and standards of taste that have hitherto claimed the homage of mankind. will be in a sense admired, and in a measure impart delight. They will be objects of attraction on the same principle with any imitations of nature, or with nature itself-with a landscape for instance, the starry heavens, or any other beautiful production of the Creator's hand. The splendid and lovely pictures of our more decent poets, not excepting many of heathen renown, will probably remain to delight the intellectual eye. The historic page will continue to impart instruction. And the same may be said of many other forms of literary production now existing. But if we are not deceived in our estimate of the future state of the world, there will then be but little countenance given, in the works that shall reach it, to any degrading or sinful associations; and there will doubtless be a vast augmentation of the purer models of united piety and genius. Many productions now renowned for the display of intellect, but possessing a

preponderance of moral evil, we cannot but think, will be laid aside, in an age when taste will not be obliged, or will be too independent, to seek its aliment amidst the feculence and the impurities of an irreligious literature. It might perhaps reflect on the discernment or the piety of the present age, to assign to Byron himself, with all his powers, his proper place, a few lustrums hence; and to prognosticate how "the poetry of hell" will be relished in times, when men will be much conversant with heaven.

In the encomiums bestowed upon unsanctified talent, the reward

`which they create or promise--the motive which they enforce, is likewise utterly at variance with the divine rule. They promise, or aim to ensure, an earthy immortality. This is the boon held out to the scholar, and it is painted in all the colours of the rainbow. This is the great incentive which is intended to animate him in his course; and often is he encouraged to think imself" tall enough to reach the op of Pindus or of Helicon," that he may pluck for his brow the unfading wreath. Now how many, dazzled by the visions of glory, miscalculate their stature, and how few though mounted on the shoulders of others, are able to touch the summit! The proposed meed is often singularly irrelevant to the character of the aspirants, and oftener do they fail to secure it. The notes of applause among contemporaries are seldom echoed back by distant times. It would be an humiliating, though useful reflection, to consider how many ponderous tomes are "condemned to harbour spiders and to gather dust," and are scarcely named,how many names appear in the annals of literature, but what the living subjects were, or what they wrote, no one can tell-and how many authors there may have been who were somewhat in their day, both whose names and works have passed into oblivion. Not only the eulogist, but the subject, is of ten deceived as to the real estimation in which the latter is held, even by his contemporaries. may well illustrate the deception that takes place, (and it is one instance out of many,) by the case, some time since reported, of the student, at one of the English universities, who having come off with victory in some scholastic exercise, and thinking rather too well of himself, immediately repaired to London, imagined all eyes were turned upon him, and was nearly overwhelmed with ec

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stasy, when on entering a theatre, the whole audience instantly arose as he supposed, in homage to his superior genius, but in reality to the king's majesty, who happened to enter the theatre at the same moment.

But be it so, that a great man's name descends to posterity, and lives through all time. Is such a result to be represented as an essential good, and alone worthy of human pursuit. The victims of ambition may be very willing to view it in this light, and perhaps some allowance should be made, for this last infirmity of noble minds." But those minds would be more noble without it. A supreme reference to fame is equally pitiable and sinful. Let it be weighed in the balance of the sanctuary or of reason, and it is truly light as air-a thing never enjoyed except by anticipationbeing beyond us before our death. and nothing to us after it. A real immortality would be an object; but an immortality in this world. since the world itself is mortal, is so gross a solecism, that the poetic license can hardly be urged in its favour. Besides, as already hinted, to an occupant of eternity what is a niche in our world's little historywhat the breath of applause, the repetition of a name for a few generations, pictures, epitaphs, or monumental marble! What are these things whether he be sensible of them or not! And especially what are they to one, who being unsanctified, must, according to the revelation of Jesus Christ, be swallowed up in a train of emotions, infinitely distant from those which would be excited by earthly glory! But whether the object can be secured or not, it is contrary to the evangelical charter to allow it such a commanding claim. It is wholly improper to substitute such a motive to the exertion of talent, for that noble one which is involved in the value of the divine favour.