In 1819-20 Byron was living at Ravenna, the place of Dante's death and burial[13] and of the last years of his exile. He used to ride for hours together through Ravenna's "immemorial wood," [14] and the a.s.sociations of the scene prompted him to put into English (March, 1820) the Francesca episode, that "thing woven as out of rainbows on a ground of eternal black." In the letter to Murray, sent with his translation, he wrote: "Enclosed you will find, line for line, in third rhyme (_terza rima_), of which your British blackguard reader as yet understands nothing, f.a.n.n.y of Rimini. You know that she was born here, and married and slain, from Cary, Boyd, and such people." In his diary, Byron commented scornfully on Frederick Schlegel's a.s.sertions that Dante had never been a favourite with his own countrymen; and that his main defect was a want of gentle feelings. "_Not_ a favourite! Why they talk Dante--write Dante--and think and dream Dante at this moment (1821) to an excess which would be ridiculous, but that he deserves it. . . . Of gentle feelings!--and Francesca of Rimini--and the father's feelings in Ugolino--and Beatrice--and 'La Pia'! Why there is a gentleness in Dante beyond all gentleness." Byron had not the patience to be a good translator. His rendering is closer and, of course, more spirited than Hayley's; but where long search for the right word was needed, and a delicate shading of phrase to reproduce without loss the meaning of this most meaning and least translatable of masters, Byron's work shows haste and imperfection.

"Love, who to none beloved to love again Remits."

is neither an idiomatic nor in any way an adequate englishing of

"Amor, che a nullo amato amar perdona."

Nor does

"_Accursed_ was the book and he who wrote,"

fully give the force of the famous

"Galeotto fu il libro, e chi lo scrisse." [15]

The year before Byron had composed "The Prophecy of Dante," an original poem in four cantos, in _terza rima_,

". . . imitative rhyme, Harsh Runic copy of the Soutb's sublime." [16]

The poem foretells "the fortunes of Italy in the ensuing centuries," and is a rheotorical piece, diffuse and declamatory, and therein quite the opposite of Dante. It manifests Byron's self-conscious habit of submitting his theme to himself, instead of losing himself in his theme.

_He_ is Dante in exile, and Gemma Donati is Lady Byron--

"That fatal she, Their mother, the cold partner who hath brought Destruction for a dowry--this to see And feel and know without repair, hath taught A bitter lesson; but it leaves me free: I have not vilely found nor basely sought, They made an exile not a slave of me."

Dante's bitter and proud defiance found a response in Byron's nature, but his spirit, as a whole, the English poet was not well fitted to interpret. In the preface to "The Prophecy," Byron said that he had not seen the _terza rima_ tried before in English, except by Hayley, whose translation he knew only from an extract in the notes to Beckford's "Vathek."

Sh.e.l.ley's knowledge and appreciation of Dante might be proved from isolated images and expressions in many parts of his writings. He translated the sonnet to Guido Cavalcanti with greater freedom and elegance than Hayley, and wrote a short copy of verses on the Hunger Tower at Pisa, the scene of Ugolino's sufferings. In the preface to "Epipsychidion" he cites the "Vita Nuova" as the utterance of an idealised and spiritualised love like that which his own poem records.

In the "Defence of Poetry" he pays a glowing tribute to Dante as the second of epic poets and "the first awakener of entranced Europe." His poetry is the bridge "which unites the modern and the ancient world."

Contrary to the prevailing critical tradition, Sh.e.l.ley preferred the "Purgatory" and the "Paradise" to the "h.e.l.l." Sh.e.l.ley also employed _terza rima_ in his fragmentary pieces, "Prince Athanase," "The Triumph of Life," "The Woodman and the Nightingale," and in one of his best lyrics, the "Ode to the West Wind," [17] written in 1819 "in a wood that skirts the Arno, near Florence." This linked measure, so difficult for the translator and which gives a hampered movement to Byron's and Hayley's specimens of the "Inferno," Sh.e.l.ley may be said to have really domesticated in English verse by his splendid handling of it in original work:

"Make me thy lyre even as the forest is: What if my leaves are falling, like its own?

The tumult of thy mighty harmonies Will take from both a deep autumnal tone, Sweet though in sadness. Be thou, spirit fierce, My spirit! Be thou me, impetuous one!"

Sh.e.l.ley expressed to Medwin his dissatisfaction with all English renderings from Dante--even with Cary--and announced his intention, or desire, to translate the whole of the "Divine Comedy" in _terza rima_.

Two specimens of this projected version he gave in "Ugolino," and "Matilda Gathering Flowers" ("Purg.," xxviii., 1-51). He also made a translation of the first canzone of the "Convito."

After the appearance of Cary's version, critical comprehension of Dante grew rapidly. In the same year when Coleridge gave his lectures, Hallam published his "Middle Ages," which contained a just though somewhat coldly worded estimate of the great Italian. This was amplified in his later work, "The Literature of Europe" (1838-39). Hallam said that Dante was the first name in the literature of the Middle Ages, the creator of his nation's poetry, and the most original of all writers, and the most concise. But he blamed him for obscurity, forced and unnatural turns of expression, and barbarous licenses of idiom. The "Paradise" seemed to him tedious, as a whole, and much of the "Purgatory" heavy. Hallam repeated, if he did not originate that nice bit of discernment, that in his "Paradise" Dante uses only three leading ideas--light, music, and motion. Then came Macaulay's essay "Milton," in the _Edinburgh_ for 1825, with the celebrated parallel between the "Divine Comedy" and the "Paradise Lost," and the contrast between Dante's "picturesque" and Milton's "imaginative" method. Macaulay's a.n.a.lysis has been questioned by Ruskin and others; some of his positions were perhaps mistaken, but they were the most advanced that English Dante criticism had as yet taken up. And finally came Carlyle's vivid piece of portrait painting in "Hero Worship" (1841). The first literal prose translation of any extent from the "Commedia" was the "Inferno" by Carlyle's brother John (1849).

Since the middle of the century Dante study and Dante literature in English-speaking lands have waxed enormously. Dante societies have been founded in England and America. Almost every year sees another edition, a new commentary or a fresh translation in prose, in blank verse, in _terza rima_, or in some form of stanza. It is not exaggerating to say that there is more public mention of Dante now in a single year than in all the years of the eighteenth century together. It would be interesting, if it were possible, to count the times that Dante's name occurs in English writings of the eighteenth and then of the nineteenth century; afterwards to do the same with Ariosto and Ta.s.so and compare the results. It would be found that, while the eighteenth century set no very high value on Ariosto and Ta.s.so, it ignored Dante altogether; and that the nineteenth has put aside the superficial mediaevalism of the Renaissance romancers and gone back to the great religious romancer of the Italian Middle Age. There is no surer plummet than Dante's to sound the spiritual depth of a time. It is in the nineteenth century first that Shakspere and Dante took possession of the European mind. In 1800 Shakspere was an English, or at most an English and German poet, and Dante exclusively an Italian. In 1900 they had both become world poets.

Shakspere's foreign conquests were the earlier and are still the wider, as wide perhaps as the expanse--

"That deep-browed Homer ruled as his demesne."

But the ground that Dante has won he holds with equal secureness. Not that he will ever be popular, in Shakspere's way; and yet it is far gone when the aesthete in a comic opera is described as a "Francesca da Rimini young man."

As a stimulus to creative work the influence of Dante, though not entirely absent, is not conspicuous in the first half of the century. It is not until the time of the Rossettis in England and of Longfellow and Dr. Parsons in America that any poetry of a really Dantesque inspiration and, at the same time, of high original value was added to our literature.[18]

The first fruits of the Dante revival in England, in the shape of original production, was Leigh Hunt's "Story of Rimini" (1816)--"Mr.

Hunt's s.m.u.tty story of Rimini," as the Tory wits of _Blackwood_ were fond of calling it in their onslaughts upon the c.o.c.kney school. This was a romaunt in four cantos upon the already familiar episode of Francesca, that "lily in the mouth of Tartarus." Hunt took Dryden's "Fables" as his model in versification, employing the heroic couplet with the frequent variation of the triplet and the alexandrine. The poem is not at all Dantesque in its lax and fluent sweetness, and in that colloquial, familiar manner which is constant in all Hunt's writing, both prose and verse; reminding one, at its best, of Chaucer, who was, indeed, one of his favourite masters. Hunt softens the ferocity of the tale as given by Boccaccio, according to whom the husband Giovanni Malatesta was a cripple, and killed the lovers _in flagrante delicto_. Hunt makes him a personable man, though of proud and gloomy temper. He slays his brother Paolo in chivalrous fashion and in single combat, and Francesca dies of a broken heart. The descriptive portions of the "Story of Rimini" are charming: the feudal procession with trumpeters, heralds, squires, and knights, sent to escort home the bride, the pine forest outside Ravenna, and the garden at Rimini in which the lovers used to meet--

"Places of nestling green for poets made."

Hunt had a quick eye for colour; a fondness, not altogether free from affectation, for dainty phrases; and a feminine love of little niceties in dress, tapestry, needlework, and furnishings. The poem was written mostly in prison where its author spent two years for a libel on the Prince Regent. Byron used to visit him there and bring him books bearing on Francesca's history. Hunt brought into the piece romantic stuff from various sources, including a summary of the book which betrayed the lovers to their fatal pa.s.sion, the romance of "Lancelot du Lac." And Giovanni speaks to his dying brother a paraphrase of the celebrated eulogy p.r.o.nounced over Lancelot by Sir Ector in the "Morte Darthur":

"And, Paulo, thou wert the completest knight That ever rode with banner to the fight; And thou wert the most beautiful to see, That ever came in press of chivalry: And of a sinful man thou wert the best That ever for his friend put spear in rest; And thou wert the most meek and cordial That ever among ladies eat in hall; And thou wert still, for all that bosom gored, The kindest man that ever struck with sword."

Hunt makes the husband discover his wife's infidelity by overhearing her talking in her sleep. In many other particulars he enfeebles, dandifies, and sentimentalises Dante's fierce, abrupt tragedy; holding the reader by the b.u.t.ton while he prattles in his garrulous way of Paulo's "taste"--

"The very nose, lightly yet firmly wrought, Showed taste"--

and of

"The two divinest things in earthly lot, A lovely woman in a rural spot!"

a couplet which irresistibly suggests suburban picnics.

Yet no one in his generation did more than Leigh Hunt to familiarise the English public with Italian romance. He began the study of Italian when he was a schoolboy at Christ Hospital, being attracted to Arios...o...b.. a picture of Angelica and Medoro, in West's studio. Like his friend Keats, on whose "Eve of St. Agnes" he wrote an enthusiastic commentary,[19] Hunt was eclectic in his choice of material, drawing inspiration impartially from the cla.s.sics and the romantics; but, like Keats, he became early a declared rebel against eighteenth-century traditions and a.s.serted impulse against rule. "In antiquarian corners," he says, in writing of the influences of his childish days, "Percy's 'Reliques' were preparing a n.o.bler age both in poetry and prose." At school he fell pa.s.sionately in love with Collins and Gray, composed a "Winter" in imitation of Thomson, one hundred stanzas of a "Fairy King" in emulation of Spenser, and a long poem in Latin inspired by Gray's odes and Malet's "Northern Antiquities."

In 1802 [aetate 18] he published a volume of these _juvenilia_--odes after Collins and Gray, blank verse after Thomson and Akenside, and a "Palace of Pleasure" after Spenser's "Bower of Bliss." [20] It was in this same year that on a visit to Oxford, he was introduced to Kett, the professor of poetry, who expressed a hope that the youthful bard might be inspired by "the muse of Warton," whom Hunt had never read. There had fallen in Hunt's way when he was a young man, Bell's edition of the poets, which included Chaucer and Spenser. "The omission of these in Cooke's edition," he says, "was as unpoetical a sign of the times as the present familiarity with their names is the reverse. It was thought a mark of good sense; as if good sense, in matters of literature, did not consist as much in knowing what was poetical poetry, as brilliant wit."

Of his "Feast of the Poets" (1814) he writes:[21] "I offended all the critics of the old or French school, by objecting to the monotony of Pope's versification, and all the critics of the new or German school by laughing at Wordsworth." In the preface to his collected poems [1832]

occurs the following interesting testimony to the recentness of the new criticism. "So long does fashion succeed in palming its petty instincts upon the world for those of a nation and of nature, that it is only of late years that the French have ceased to think some of the most affecting pa.s.sages in Shakespeare ridiculous. . . . Yet the English themselves, no great while since, half blushed at these criticisms, and were content if the epithet 'bizarre' ('_votre bizarre Shakespeare_') was allowed to be translated into 'a wild, irregular genius.' Everything was wild and irregular except rhymesters in toupees. A petty conspiracy of decorums took the place of what was becoming to humanity." In the summer of 1822 Hunt went by sailing vessel through the Mediterranean to Italy.

The books which he read chiefly on board ship were "Don Quixote,"

Ariosto, and Berni; and his diary records the emotion with which he coasted the western sh.o.r.es of Spain, the ground of Italian romance, where the Paynim chivalry used to land to go against Charlemagne: the scene of Boiardo's "Orlando Inamorato" and Ariosto's "Orlando Furioso." "I confess I looked at these sh.o.r.es with a human interest, and could not help feeling that the keel of our vessel was crossing a real line, over which knights and lovers had pa.s.sed. And so they have, both real and fabulous; the former not less romantic, the latter scarcely less real. . . . Fair speed your sails over the lucid waters, ye lovers, on a lover-like sea! Fair speed them, yet never land; for where the poet has left you, there ought ye, as ye are, to be living forever--forever gliding about a summer sea, touching at its flowery islands and reposing beneath its moon."

Hunt's sojourn in Italy, where he lived in close a.s.sociation with Byron and Sh.e.l.ley, enabled him to _preciser_ his knowledge of the Italian language and literature. In 1846 he published a volume of "Stories from the Italian Poets," containing a summary or free paraphrase in prose of the "Divine Comedy" and the poems of Pulci, Boiardo, Ariosto, and Ta.s.so, "with comments throughout, occasional pa.s.sages versified and critical notices of the lives and genius of the authors." Like our own romanticist poet Longfellow, who rediscovered Europe for America, Leigh Hunt was a sympathetic and interpretative rather than a creative genius; and like Longfellow, an admirable translator. Among his collected poems are a number of elegant and spirited versions from various mediaeval literatures. "The Gentle Armour" is a playful adaptation of a French fabliau "Les Trois Chevaliers et la Chemise," which tells of a knight whose hard-hearted lady set him the task of fighting his two rivals in the lists, armed only in her smock; and, in contrition for this harsh imposure, went to the altar with her faithful champion, wearing only the same b.l.o.o.d.y sark as her bridal garment. At least this is the pretty turn which Hunt gave to the story. In the original it had a coa.r.s.er ending.

There are also, among these translations from mediaeval sources, the Latin drinking song attributed to Walter Map--

Mihi est propositum in taberna mori--

and Andrea de Ba.s.so's terrible "Ode to a Dead Body," in fifteenth-century Italian; which utters, with extraordinary power, the ascetic thought of the Middle Age, dwelling with a kind of gloomy exultation on the foulness of the human frame in decay.

In the preface to his "Italian Poets," Hunt speaks of "how widely Dante has re-attracted of late the attention of the world." He p.r.o.nounces him "the greatest poet for intensity that ever lived," and complains that his metrical translators have failed to render his "pa.s.sionate, practical, and creative style--a style which may be said to write things instead of words." Hunt's introduction is a fine piece of critical work. His alert, sparkling, and nimble intellect--somewhat lacking in concentration and seriousness--but sensitive above all things to the picturesque, was keenly awake to Dante's poetic greatness. On the other hand, his cheerful philosophy and tolerant, not to say easy-going moral nature, was shocked by the Florentine's bitter pride, and by what he conceives to be his fanaticism, bigotry, superst.i.tion, and personal vindictiveness, when

"h.e.l.l he peoples with his foes, Dark scourge of many a guilty line."

Hunt was a Universalist, and Dante was a Catholic Calvinist. There was a determined optimism about Hunt, and a buoyancy as of a cork or other light body, sometimes a little exasperating to men of less sanguine temperament.[22] He ends by protesting that Dante is a semi-barbarian and his "Divine Comedy" too often an infernal tragedy. "Such a vision as that of his poem (in a theological point of view) seems no better than the dream of an hypochondriacal savage." It was some years before this, in his lecture on "The Hero as Poet," delivered in 1840, that a friend of Leigh Hunt, of a temperament quite the opposite of his, had spoken a very different word touching this cruel scorn--this _saeva indignatio_ of Dante's. Carlyle, like Hunt, discovered _intensity_ to be the prevailing character of Dante's genius, emblemed by the pinnacle of the city of Dis; that "red-hot cone of iron glowing through the dim immensity of gloom."

Hunt, the Universalist, said of Dante, "when he is sweet-natured once he is bitter a hundred times." "Infinite pity," says Carlyle, the Calvinist, "yet also infinite rigour of law, it is so nature is made; it is so Dante discerned that she was made. What a paltry notion is that of his 'Divine Comedy's' being a poor splenetic, impotent terrestrial libel; putting those into h.e.l.l whom he could not be avenged upon on earth! I suppose if ever pity tender as a mother's was in the heart of any man, it was in Dante's. But a man who does not know rigour cannot pity either.

His very pity will be cowardly, egoistic--sentimentality, or little better. . . . Morally great above all we must call him; it is the beginning of all. His scorn, his grief are as transcendent as his love; as, indeed, what are they but the _inverse_ or _converse_ of his love?"

It is interesting to note that, antipathetic as Hunt's nature was, in many ways, not only to the individual Dante but to the theological thought of which he was the spokesman, in his view of the sacred art of the Italian Middle Age he antic.i.p.ated the Pre-Raphaelites and the modern interpreters of Dante. Here is a part of what he says of the paintings in the Campo Santo at Pisa: "The best idea, perhaps, which I can give an Englishman of the general character of the painting is by referring him to the engravings of Albert Durer and the serious parts of Chaucer.

There is the same want of proper costume--the same intense feeling of the human being, both in body and soul--the same bookish, romantic, and retired character--the same evidences, in short, of antiquity and commencement, weak (where it is weak) for want of a settled art and language, but strong for that very reason in first impulses, and in putting down all that is felt. . . . The manner in which some of the h.o.a.ry saints in these pictures pore over their books and carry their decrepit old age, full of a bent and absorbed feebleness--the set limbs of the warriors on horseback--the sidelong unequivocal looks of some of the ladies playing on harps and conscious of their ornaments--the people of fashion seated in rows, with Time coming up unawares to destroy them--the other rows of elders and doctors of the Church, forming part of the array of heaven--the uplifted hand of Christ denouncing the wicked at the day of judgment--the daring satires occasionally introduced against monks and nuns--the profusion of att.i.tudes, expressions, incidents, broad draperies, ornaments of all sorts, visions, mountains, ghastly looking cities, fiends, angels, sibylline old women, dancers, virgin brides, mothers and children, princes, patriarchs, dying saints, it would be simply blind injustice to the superabundance and truth of conception in all this mult.i.tude of imagery not to recognize the real inspirers as well as harbingers of Raphael and Michael Angelo, instead of confining the honour to the Masaccios and Peruginos, [who] . . . are no more to be compared with them than the sonneteers of Henry VIII.'s time are to be compared with Chaucer. Even in the very rudest of the pictures, where the souls of the dying are going out of their mouths, in the shape of little children, there are pa.s.sages not unworthy of Dante and Michael Angelo. . . . Giotto, be thou one to me hereafter, of a kindred brevity, solidity, and stateliness with that of thy friend, Dante!" [23]

Among all the writers of his generation, Keats was most purely the poet, the artist of the beautiful. His sensitive imagination thrilled to every touch of beauty from whatever quarter. That his work is mainly retrospective and eclectic in subject is because a young poet's mind responds more readily to books than to life, and this young poet did not outlive his youth. In the Greek mythology he found a world of lovely images ready to his hand, in the poetry of Spenser, Chaucer, and Ariosto, he found another such world. Arcadia and Faeryland--"the realms of gold"--he rediscovered them both for himself, and he struck into the paths that wound through their enchanted thickets with the ardour of an explorer. This was the very mood of the Renaissance--this genial heat which fuses together the pagan and the Christian systems--this indifference of the creative imagination to the mere sources and materials of its creations. Indeed, there is in Keats' style a "natural magic" which forces us back to Shakspere for comparison, a noticeable likeness to the diction of the Elizabethans, when the cla.s.sics were still a living spring of inspiration, and not a set of copies held _in terrorem_ over the head of every new poet.

Keats' break with the cla.s.sical tradition was early and decisive. In his first volume (1817) there is a piece ent.i.tled "Sleep and Poetry,"

composed after a night pa.s.sed at Leigh Hunt's cottage near Hampstead, which contains his literary declaration of faith. After speaking of the beauty that fills the universe, and of the office of Imagination to be the minister and interpreter of this beauty, as in the old days when "here her altar shone, even in this isle," and "the muses were nigh cloyed with honours," he asks:

"Could all this be forgotten? Yes, a schism Nurtured by foppery and barbarism, Made great Apollo blush for this, his land.

Men were thought wise who could not understand His glories: with a puling infant's force, They swayed about upon a rocking horse And thought it Pegasus. Ah, dismal-souled!

The winds of heaven blew, the ocean rolled Its gathering waves--ye felt it not. The blue Bowed its eternal bosom, and the dew Of summer night collected still, to make The morning precious. Beauty was awake!