The Complete Works of Robert Browning: Poems, Plays, Letters & Biographies in One Edition. Robert Browning
united the qualities of a critical intellect with a tenderness, a loyalty, and a simplicity of nature seldom found in combination with them.
* He published also an admirable little work on the requirements of secondary education in France, equally applicable in many respects to any country and to any time.
The introduction was brought about by the daughter of William Browning, Mrs. Jebb-Dyke, or more directly by Mr. and Mrs. Fraser Corkran, who were among the earliest friends of the Browning family in Paris. M. Milsand was soon an ‘habitue’ of Mr. Browning’s house, as somewhat later of that of his father and sister; and when, many years afterwards, Miss Browning had taken up her abode in England, he spent some weeks of the early summer in Warwick Crescent, whenever his home duties or personal occupations allowed him to do so. Several times also the poet and his sister joined him at Saint-Aubin, the seaside village in Normandy which was his special resort, and where they enjoyed the good offices of Madame Milsand, a home-staying, genuine French wife and mother, well acquainted with the resources of its very primitive life. M. Milsand died, in 1886, of apoplexy, the consequence, I believe, of heart-disease brought on by excessive cold-bathing. The first reprint of ‘Sordello’, in 1863, had been, as is well known, dedicated to him. The ‘Parleyings’, published within a year of his death, were inscribed to his memory. Mr. Browning’s affection for him finds utterance in a few strong words which I shall have occasion to quote. An undated fragment concerning him from Mrs. Browning to her sister-in-law, points to a later date than the present, but may as well be inserted here.
‘… I quite love M. Milsand for being interested in Penini. What a perfect creature he is, to be sure! He always stands in the top place among our gods — Give him my cordial regards, always, mind… . He wants, I think — the only want of that noble nature — the sense of spiritual relation; and also he puts under his feet too much the worth of impulse and passion, in considering the powers of human nature. For the rest, I don’t know such a man. He has intellectual conscience — or say — the conscience of the intellect, in a higher degree than I ever saw in any man of any country — and this is no less Robert’s belief than mine. When we hear the brilliant talkers and noisy thinkers here and there and everywhere, we go back to Milsand with a real reverence. Also, I never shall forget his delicacy to me personally, nor his tenderness of heart about my child… .’
The criticism was inevitable from the point of view of Mrs. Browning’s nature and experience; but I think she would have revoked part of it if she had known M. Milsand in later years. He would never have agreed with her as to the authority of ‘impulse and passion’, but I am sure he did not underrate their importance as factors in human life.
M. Milsand was one of the few readers of Browning with whom I have talked about him, who had studied his work from the beginning, and had realized the ambition of his first imaginative flights. He was more perplexed by the poet’s utterance in later years. ‘Quel homme extraordinaire!’ he once said to me; ‘son centre n’est pas au milieu.’ The usual criticism would have been that, while his own centre was in the middle, he did not seek it in the middle for the things of which he wrote; but I remember that, at the moment in which the words were spoken, they impressed me as full of penetration. Mr. Browning had so much confidence in M. Milsand’s linguistic powers that he invariably sent him his proof-sheets for final revision, and was exceedingly pleased with such few corrections as his friend was able to suggest.
With the name of Milsand connects itself in the poet’s life that of a younger, but very genuine friend of both, M. Gustave Dourlans: a man of fine critical and intellectual powers, unfortunately neutralized by bad health. M. Dourlans also became a visitor at Warwick Crescent, and a frequent correspondent of Mr. or rather of Miss Browning. He came from Paris once more, to witness the last sad scene in Westminster Abbey.
The first three years of Mr. Browning’s married life had been unproductive from a literary point of view. The realization and enjoyment of the new companionship, the duties as well as interests of the dual existence, and, lastly, the shock and pain of his mother’s death, had absorbed his mental energies for the time being. But by the close of 1848 he had prepared for publication in the following year a new edition of ‘Paracelsus’ and the ‘Bells and Pomegranates’ poems. The reprint was in two volumes, and the publishers were Messrs. Chapman and Hall; the system, maintained through Mr. Moxon, of publication at the author’s expense, being abandoned by Mr. Browning when he left home. Mrs. Browning writes of him on this occasion that he is paying ‘peculiar attention to the objections made against certain obscurities.’ He himself prefaced the edition by these words: ‘Many of these pieces were out of print, the rest had been withdrawn from circulation, when the corrected edition, now submitted to the reader, was prepared. The various Poems and Dramas have received the author’s most careful revision. December 1848.’
In 1850, in Florence, he wrote ‘Christmas Eve and Easter Day’; and in December 1851, in Paris, the essay on Shelley, to be prefixed to twenty-five supposed letters of that poet, published by Moxon in 1852.*
* They were discovered, not long afterwards, to be spurious, and the book suppressed.
The reading of this Essay might serve to correct the frequent misapprehension of Mr. Browning’s religious views which has been based on the literal evidence of ‘Christmas Eve’, were it not that its companion poem has failed to do so; though the tendency of ‘Easter Day’ is as different from that of its precursor as their common Christianity admits. The balance of argument in ‘Christmas Eve’ is in favour of direct revelation of religious truth and prosaic certainty regarding it; while the ‘Easter Day’ vision makes a tentative and unresting attitude the first condition of the religious life; and if Mr. Browning has meant to say — as he so often did say — that religious certainties are required for the undeveloped mind, but that the growing religious intelligence walks best by a receding light, he denies the positive basis of Christian belief, and is no more orthodox in the one set of reflections than in the other. The spirit, however, of both poems is ascetic: for the first divorces religious worship from every appeal to the poetic sense; the second refuses to recognize, in poetry or art, or the attainments of the intellect, or even in the best human love, any practical correspondence with religion. The dissertation on Shelley is, what ‘Sordello’ was, what its author’s treatment of poets and poetry always must be — an indirect vindication of the conceptions of human life which ‘Christmas Eve and Easter Day’ condemns. This double poem stands indeed so much alone in Mr. Browning’s work that we are tempted to ask ourselves to what circumstance or impulse, external or internal, it has been due; and we can only conjecture that the prolonged communion with a mind so spiritual as that of his wife, the special sympathies and differences which were elicited by it, may have quickened his religious imagination, while directing it towards doctrinal or controversial issues which it had not previously embraced.
The ‘Essay’ is a tribute to the genius of Shelley; it is also a justification of his life and character, as the balance of evidence then presented them to Mr. Browning’s mind. It rests on a definition of the respective qualities of the objective and the subjective poet… . While both, he says, are gifted with the fuller perception of nature and man, the one endeavours to
‘reproduce things external (whether the phenomena of the scenic universe, or the manifested action of the human heart and brain) with an immediate reference, in every case, to the common eye and apprehension of his fellow-men, assumed capable of receiving and profiting by this reproduction’ — the other ‘is impelled to embody the thing he perceives, not so much with reference to the many below, as to the One above him, the supreme Intelligence which apprehends all things in their absolute truth, — an ultimate view ever aspired to, if but partially attained, by the poet’s own soul. Not what man sees, but what God sees — the ‘Ideas’ of Plato, seeds of creation lying burningly on the Divine Hand — it is toward these that he struggles. Not with the combination of humanity in action, but with the primal elements of humanity he has to do; and he digs where he stands, — preferring to seek them in his own soul as the nearest reflex of