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critics as well as poets. Carew has not let one piece critically unworthy of him pass his censorship: Herrick (if we exclude the filthy and foolish epigrams into which he was led by corrupt following of Ben) has been equally careful. These two bards may have trouble with the censor morum,—the censor literarum they can brave with perfect confidence. It is otherwise with Crashaw. That he never, as far as can be seen, edited the bulk of his work for press at all matters little or nothing. But there is not in his work the slightest sign of the exercise of any critical faculty before, during, or after production. His masterpiece, one of the most astonishing things in English or any other literature, comes without warning at the end of The Flaming Heart. For page after page the poet has been poorly playing on some trifling conceits suggested by the picture of Saint Theresa and a seraph. First he thinks the painter ought to have changed the attributes; then he doubts whether a lesser change will not do; and always he treats his subject in a vein of grovelling and grotesque conceit which the boy Dryden in the stage of his elegy on Lord Hastings would have disdained. And then in a moment, in the twinkling of an eye, without warning of any sort, the metre changes, the poet's inspiration catches fire, and there rushes up into the heaven of poetry this marvellous rocket of song:—
"Live in these conquering leaves: live all the same;
And walk through all tongues one triumphant flame;
Live here, great heart; and love, and die, and kill;
And bleed, and wound, and yield, and conquer still.
Let this immortal life where'er it comes
Walk in a crowd of loves and martyrdoms.
Let mystic deaths wait on't; and wise souls be
The love-slain witnesses of this life of thee.
O sweet incendiary! show here thy art,
Upon this carcase of a hard cold heart;
Let all thy scatter'd shafts of light, that play
Among the leaves of thy large books of day,
Combin'd against this breast at once break in,
And take away from me myself and sin;
This gracious robbery shall thy bounty be
And my best fortunes such fair spoils of me.
O thou undaunted daughter of desires!
By all thy pow'r of lights and fires;
By all the eagle in thee, all the dove;
By all thy lives and deaths of love;
By thy large draughts of intellectual day;
And by thy thirsts of love more large than they;
By all thy brim-fill'd bowls of fierce desire;
By thy last morning's draught of liquid fire;
By the full kingdom of that final kiss
That seized thy parting soul, and seal'd thee his;
By all the heavens thou hast in him,
(Fair sister of the seraphim)
By all of him we have in thee;
Leave nothing of myself in me.
Let me so read thy life, that I
Unto all life of mine may die."

The contrast is perhaps unique as regards the dead colourlessness of the beginning, and the splendid colour of the end. But contrasts like it occur all over Crashaw's work.

He was a much younger man than either of the poets with whom we have leashed him, and his birth year used to be put at 1616, though Dr. Grosart has made it probable that it was three years earlier. His father was a stern Anglican clergyman of extremely Protestant leanings, his mother died when Crashaw was young, but his stepmother appears to have been most unnovercal. Crashaw was educated at Charterhouse, and then went to Cambridge, where in 1637 he became a fellow of Peterhouse, and came in for the full tide of high church feeling, to which (under the mixed influence of Laud's policy, of the ascetic practices of the Ferrars of Gidding, and of a great architectural development afterwards defaced if not destroyed by Puritan brutality) Cambridge was even more exposed than Oxford. The outbreak of the civil war may or may not have found Crashaw at Cambridge; he was at any rate deprived of his fellowship for not taking the covenant in 1643, and driven into exile. Already inclined doctrinally and in matters of practice to the older communion, and despairing of the resurrection of the Church of England after her sufferings at the hands of the Parliament, Crashaw joined the Church of Rome, and journeyed to its metropolis. He was attached to the suit of Cardinal Pallotta, but is said to have been shocked by Italian manners. The cardinal procured him a canonry at Loretto, and this he hastened to take up, but died in 1649 with suspicions of poison, which are not impossibly, but at the same time by no means necessarily true. His poems had already appeared under the double title of Steps to the Temple (sacred), and Delights of the Muses (profane), but not under his own editorship, or it would seem with his own choice of title. Several other editions followed,—one later than his death, with curious illustrations said to be, in part at least, of his own design. Manuscript sources, as in the case of some other poets of the time, have considerably enlarged the collection since. But a great part of it consists of epigrams (in the wide sense, and almost wholly sacred) in the classical tongues, which were sometimes translated by Crashaw himself. These are not always correct in style or prosody, but are often interesting. The famous line in reference to the miracle of Cana,

"Vidit et erubuit nympha pudica Deum,"

is assigned to Crashaw as a boy at Cambridge; of his later faculty in the same way the elaborate and, in its way, beautiful poem entitled Bulla (the Bubble) is the most remarkable.

Our chief subject, however, is the English poems proper, sacred and profane. In almost all of these there is noticeable an extraordinary inequality, the same in kind, if not in degree, as that on which we have commented in the case of The Flaming Heart. Crashaw is never quite so great as there; but he is often quite as small. His exasperating lack of self-criticism has sometimes led selectors to make a cento out of his poems—notably in the case of the exceedingly pretty "Wishes to His Unknown Mistress," beginning, "Whoe'er she be, That not impossible she, That shall command my heart and me"—a poem, let it be added, which excuses this dubious process much less than most, inasmuch as nothing in it is positively bad, though it is rather too long. Here is the opening, preceded by a piece from another poem, "A Hymn to Saint Theresa":—

"Those rare works, where thou shalt leave writ
Love's noble history, with wit
Taught thee by none but him, while here
They feed our souls, shall clothe thine there
Each heavenly word by whose hid flame
Our hard hearts shall strike fire, the same
Shall flourish on thy brows and be
Both fire to us and flame to thee:
Whose light shall live bright, in thy face
By glory, in our hearts by grace.
"Thou shalt look round about, and see
Thousands of crown'd souls throng to be
Themselves thy crown, sons of thy vows:
The virgin births with which thy spouse
Made fruitful thy fair soul; go now
And with them all about thee, bow
To Him, 'Put on' (He'll say) 'put on,
My rosy love, that thy rich zone,
Sparkling with the sacred flames,
Of thousand souls whose happy names
Heaven heaps upon thy score, thy bright
Life brought them first to kiss the light
That kindled them to stars.' And so
Thou with the Lamb thy Lord shall go,
And whereso'er He sets His white
Steps, walk with Him those ways of light.
Which who in death would live to see
Must learn in life to die like thee."
"Whoe'er she be,
That not impossible she,
That shall command my heart and me;
"Where'er she lie,
Lock'd up from mortal eye,
In shady leaves of destiny;
"Till that ripe birth
Of studied Fate stand forth,
And teach her fair steps to our earth:
"Till that divine
Idea take a shrine
Of crystal flesh, through which to shine:
"Meet you her, my wishes
Bespeak her to my blisses,
And be ye call'd, my absent kisses."

The first hymn to Saint Theresa, to which The Flaming Heart is a kind of appendix, was written when Crashaw was still an Anglican (for which he did not fail, later, to make a characteristic and very pretty, though quite unnecessary, apology). It has no passage quite up to the Invocation—Epiphonema, to give it the technical term—of the later poem. But it is, on the contrary, good almost throughout, and is, for uniform exaltation, far the best of Crashaw's poems. Yet such uniform exaltation must be seldom sought in him. It is in his little bursts, such as that in the stanza beginning, "O mother turtle dove," that his charm consists. Often, as in verse after verse of The Weeper, it has an unearthly delicacy and witchery which only Blake, in a few snatches, has ever equalled; while at other times the poet seems to invent, in the most casual and unthinking fashion, new metrical effects and new jewelries of diction which the greatest lyric poets since—Coleridge, Shelley, Lord Tennyson, Mr. Swinburne—have rather deliberately imitated than spontaneously recovered. Yet to all this charm there is no small drawback. The very maddest and most methodless of the "Metaphysicals" cannot touch Crashaw in his tasteless use of conceits. When he, in The Weeper just above referred to, calls the tears of Magdalene "Wat'ry brothers," and "Simpering sons of those fair eyes," and when, in the most intolerable of all the poet's excesses, the same eyes are called "Two waking baths, two weeping motions, Portable and compendious oceans," which follow our Lord about the hills of Galilee, it is almost difficult to know whether to feel most contempt or indignation for a man who could so write. It is fair to say that there are various readings and omissions in the different editions which affect both these passages. Yet the offence is that Crashaw should ever have written them at all. Amends, however, are sure to be made before the reader has read much farther. Crashaw's longest poems—a version of Marini's Sospetto d'Herode, and one of the rather overpraised "Lover and Nightingale" story of Strada—are not his best; the metre in which both are written, though the poet manages it well, lacks the extraordinary charm of his lyric measures. It does not appear that the "Not impossible she" ever made her appearance, and probably for a full half of his short life Crashaw burnt only with religious fire. But no Englishman has expressed that fire as he has, and none in his expression of any sentiment, sacred and profane, has dropped such notes of ethereal music. At his best he is far above singing, at his worst he is below a very childish prattle. But even then he is never coarse, never offensive, not very often actually dull; and everywhere he makes amends by flowers of the divinest poetry. Mr. Pope, who borrowed not a little from him, thought,

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