The Complete Poems of Robert Browning - 22 Poetry Collections in One Edition. Robert Browning
It is well known that Browning loved Italy; that it was his adopted country; that he said in one of the finest of his lyrics that the name of it would be found written on his heart. But the particular character of this love of Browning for Italy needs to be understood. There are thousands of educated Europeans who love Italy, who live in it, who visit it annually, who come across a continent to see it, who hunt out its darkest picture and its most mouldering carving; but they are all united in this, that they regard Italy as a dead place. It is a branch of their universal museum, a department of dry bones. There are rich and cultivated persons, particularly Americans, who seem to think that they keep Italy, as they might keep an aviary or a hothouse, into which they might walk whenever they wanted a whiff of beauty. Browning did not feel at all in this manner; he was intrinsically incapable of offering such an insult to the soul of a nation. If he could not have loved Italy as a nation, he would not have consented to love it as an old curiosity shop. In everything on earth, from the Middle Ages to the amoeba, who is discussed at such length in “Mr. Sludge the Medium,” he is interested in the life in things. He was interested in the life in Italian art and in the life in Italian politics.
Perhaps the first and simplest example that can be given of this matter is in Browning’s interest in art. He was immeasurably fascinated at all times by painting and sculpture, and his sojourn in Italy gave him, of course, innumerable and perfect opportunities for the study of painting and sculpture. But his interest in these studies was not like that of the ordinary cultured visitor to the Italian cities. Thousands of such visitors, for example, study those endless lines of magnificent Pagan busts which are to be found in nearly all the Italian galleries and museums, and admire them, and talk about them, and note them in their catalogues, and describe them in their diaries. But the way in which they affected Browning is described very suggestively in a passage in the letters of his wife. She describes herself as longing for her husband to write poems, beseeching him to write poems, but finding all her petitions useless because her husband was engaged all day in modelling busts in clay and breaking them as fast as he made them. This is Browning’s interest in art, the interest in a living thing, the interest in a growing thing, the insatiable interest in how things are done. Every one who knows his admirable poems on painting — ”Fra Lippo Lippi” and “Andrea del Sarto” and “Pictor Ignotus” — will remember how fully they deal with technicalities, how they are concerned with canvas, with oil, with a mess of colours. Sometimes they are so technical as to be mysterious to the casual reader. An extreme case may be found in that of a lady I once knew who had merely read the title of “Pacchiarotto and how he worked in distemper,” and thought that Pacchiarotto was the name of a dog, whom no attacks of canine disease could keep from the fulfilment of his duty. These Browning poems do not merely deal with painting; they smell of paint. They are the works of a man to whom art is not what it is to so many of the non-professional lovers of art, a thing accomplished, a valley of bones: to him it is a field of crops continually growing in a busy and exciting silence. Browning was interested, like some scientific man, in the obstetrics of art. There is a large army of educated men who can talk art with artists; but Browning could not merely talk art with artists — he could talk shop with them. Personally he may not have known enough about painting to be more than a fifth-rate painter, or enough about the organ to be more than a sixth-rate organist. But there are, when all is said and done, some things which a fifth-rate painter knows which a first-rate art critic does not know; there are some things which a sixth-rate organist knows which a first-rate judge of music does not know. And these were the things that Browning knew.
He was, in other words, what is called an amateur. The word amateur has come by the thousand oddities of language to convey an idea of tepidity; whereas the word itself has the meaning of passion. Nor is this peculiarity confined to the mere form of the word; the actual characteristic of these nameless dilettanti is a genuine fire and reality. A man must love a thing very much if he not only practises it without any hope of fame or money, but even practises it without any hope of doing it well. Such a man must love the toils of the work more than any other man can love the rewards of it. Browning was in this strict sense a strenuous amateur. He tried and practised in the course of his life half a hundred things at which he can never have even for a moment expected to succeed. The story of his life is full of absurd little ingenuities, such as the discovery of a way of making pictures by roasting brown paper over a candle. In precisely the same spirit of fruitless vivacity, he made himself to a very considerable extent a technical expert in painting, a technical expert in sculpture, a technical expert in music. In his old age, he shows traces of being so bizarre a thing as an abstract police detective, writing at length in letters and diaries his views of certain criminal cases in an Italian town. Indeed, his own Ring and the Book is merely a sublime detective story. He was in a hundred things this type of man; he was precisely in the position, with a touch of greater technical success, of the admirable figure in Stevenson’s story who said, “I can play the fiddle nearly well enough to earn a living in the orchestra of a penny gaff, but not quite.”
The love of Browning for Italian art, therefore, was anything but an antiquarian fancy; it was the love of a living thing. We see the same phenomenon in an even more important matter — the essence and individuality of the country itself.
Italy to Browning and his wife was not by any means merely that sculptured and ornate sepulchre that it is to so many of those cultivated English men and women who live in Italy and enjoy and admire and despise it. To them it was a living nation, the type and centre of the religion and politics of a continent; the ancient and flaming heart of Western history, the very Europe of Europe. And they lived at the time of the most moving and gigantic of all dramas — the making of a new nation, one of the things that makes men feel that they are still in the morning of the earth. Before their eyes, with every circumstance of energy and mystery, was passing the panorama of the unification of Italy, with the bold and romantic militarism of Garibaldi, the more bold and more romantic diplomacy of Cavour. They lived in a time when affairs of State had almost the air of works of art; and it is not strange that these two poets should have become politicians in one of those great creative epochs when even the politicians have to be poets.
Browning was on this question and on all the questions of continental and English politics a very strong Liberal. This fact is not a mere detail of purely biographical interest, like any view he might take of the authorship of the “Eikon Basilike” or the authenticity of the Tichborne claimant. Liberalism was so inevitably involved in the poet’s whole view of existence, that even a thoughtful and imaginative Conservative would feel that Browning was bound to be a Liberal. His mind was possessed, perhaps even to excess, by a belief in growth and energy and in the ultimate utility of error. He held the great central Liberal doctrine, a belief in a certain destiny of the human spirit beyond, and perhaps even independent of, our own sincerest convictions. The world was going right he felt, most probably in his way, but certainly in its own way. The sonnet which he wrote in later years, entitled “Why I am a Liberal,” expresses admirably this philosophical root of his politics. It asks in effect how he, who had found truth in so many strange forms after so many strange wanderings, can be expected to stifle with horror the eccentricities of others. A Liberal may be defined approximately as a man who, if he could by waving his hand in a dark room, stop the mouths of all the deceivers of mankind for ever, would not wave his hand. Browning was a Liberal in this sense.
And just as the great Liberal movement which followed the French Revolution made this claim for the liberty and personality of human beings, so it made it for the liberty and personality of nations. It attached indeed to the independence of a nation something of the same wholly transcendental sanctity which humanity has in all legal systems attached to the life of a man. The grounds were indeed much the same; no one could say absolutely that a live man was useless, and no one could say absolutely that a variety of national life was useless or must remain useless to the world. Men remembered how often barbarous tribes or strange and alien Scriptures had been called in to revive the blood of decaying empires and civilisations. And this sense of the personality of a nation, as distinct from the personalities of all other nations, did not involve in the case of these old Liberals international bitterness; for it is too often forgotten that friendship demands independence and equality fully as much as war. But in them it led to great international partialities, to a great system, as it were, of adopted countries which made so thorough a Scotchman as Carlyle in