Chapter IV: Part 4

Tracking, with an attention always alert, the whole process of their production to its starting-point in the deep places of the mind, he seems to realise the but half-conscious intuitions of Hogarth or Shakespeare, and develops the great ruling unities which have swayed their actual work; or "puts up," and takes, the one morsel of good stuff in an old, forgotten writer. Even [113] in what he says casually there comes an aroma of old English; noticeable echoes, in chance turn and phrase, of the great masters of style, the old masters. Godwin, seeing in quotation a passage from John Woodvil, takes it for a choice fragment of an old dramatist, and goes to Lamb to assist him in finding the author. His power of delicate imitation in prose and verse reaches the length of a fine mimicry even, as in those last essays of Elia on Popular Fallacies, with their gentle reproduction or caricature of Sir Thomas Browne, showing, the more completely, his mastery, by disinterested study, of those elements of the man which were the real source of style in that great, solemn master of old English, who, ready to say what he has to say with fearless homeliness, yet continually overawes one with touches of a strange utterance from worlds afar. For it is with the delicacies of fine literature especially, its gradations of expression, its fine judgment, its pure sense of words, of vocabulary--things, alas! dying out in the English literature of the present, together with the appreciation of them in our literature of the past--that his literary mission is chiefly concerned. And yet, delicate, refining, daintily epicurean, as he may seem, when he writes of giants, such as Hogarth or Shakespeare, though often but in a stray note, you catch the sense of veneration with which those great names in past literature and art brooded over his intelligence, his undiminished [114] impressibility by the great effects in them. Reading, commenting on Shakespeare, he is like a man who walks alone under a grand stormy sky, and among unwonted tricks of light, when powerful spirits might seem to be abroad upon the air; and the grim humour of Hogarth, as he analyses it, rises into a kind of spectral grotesque; while he too knows the secret of fine, significant touches like theirs.

There are traits, customs, characteristics of houses and dress, surviving morsels of old life, such as Hogarth has transferred so vividly into The Rake's Progress, or Marriage a la Mode, concerning which we well understand how, common, uninteresting, or even worthless in themselves, they have come to please us at last as things picturesque, being set in relief against the modes of our different age. Customs, stiff to us, stiff dresses, stiff furniture--types of cast-off fashions, left by accident, and which no one ever meant to preserve--we contemplate with more than good-nature, as having in them the veritable accent of a time, not altogether to be replaced by its more solemn and self-conscious deposits; like those tricks of individuality which we find quite tolerable in persons, because they convey to us the secret of lifelike expression, and with regard to which we are all to some extent humourists. But it is part of the privilege of the genuine humourist to anticipate this pensive mood with regard to the ways and things [115] of his own day; to look upon the tricks in manner of the life about him with that same refined, purged sort of vision, which will come naturally to those of a later generation, in observing whatever may have survived by chance of its mere external habit. Seeing things always by the light of an understanding more entire than is possible for ordinary minds, of the whole mechanism of humanity, and seeing also the manner, the outward mode or fashion, always in strict connexion with the spiritual condition which determined it, a humourist such as Charles Lamb anticipates the enchantment of distance; and the characteristics of places, ranks, habits of life, are transfigured for him, even now and in advance of time, by poetic light; justifying what some might condemn as mere sentimentality, in the effort to hand on unbroken the tradition of such fashion or accent. "The praise of beggars," "the cries of London," the traits of actors just grown "old," the spots in "town" where the country, its fresh green and fresh water, still lingered on, one after another, amidst the bustle; the quaint, dimmed, just played-out farces, he had relished so much, coming partly through them to understand the earlier English theatre as a thing once really alive; those fountains and sun-dials of old gardens, of which he entertains such dainty discourse:--he feels the poetry of these things, as the poetry of things old indeed, but surviving [116] as an actual part of the life of the present; and as something quite different from the poetry of things flatly gone from us and antique, which come back to us, if at all, as entire strangers, like Scott's old Scotch-border personages, their oaths and armour. Such gift of appreciation depends, as I said, on the habitual apprehension of men's life as a whole--its organic wholeness, as extending even to the least things in it--of its outward manner in connexion with its inward temper; and it involves a fine perception of the congruities, the musical accordance between humanity and its environment of custom, society, personal intercourse; as if all this, with its meetings, partings, ceremonies, gesture, tones of speech, were some delicate instrument on which an expert performer is playing.

These are some of the characteristics of Elia, one essentially an essayist, and of the true family of Montaigne, "never judging," as he says, "system-wise of things, but fastening on particulars;" saying all things as it were on chance occasion only, and by way of pastime, yet succeeding thus, "glimpse-wise," in catching and recording more frequently than others "the gayest, happiest attitude of things;" a casual writer for dreamy readers, yet always giving the reader so much more than he seemed to propose. There is something of the follower of George Fox about him, and the Quaker's belief in the inward light coming to one passive, [117] to the mere wayfarer, who will be sure at all events to lose no light which falls by the way--glimpses, suggestions, delightful half-apprehensions, profound thoughts of old philosophers, hints of the innermost reason in things, the full knowledge of which is held in reserve; all the varied stuff, that is, of which genuine essays are made.

And with him, as with Montaigne, the desire of self-portraiture is, below all more superficial tendencies, the real motive in writing at all--a desire closely connected with that intimacy, that modern subjectivity, which may be called the Montaignesque element in literature. What he designs is to give you himself, to acquaint you with his likeness; but must do this, if at all, indirectly, being indeed always more or less reserved, for himself and his friends; friendship counting for so much in his life, that he is jealous of anything that might jar or disturb it, even to the length of a sort of insincerity, to which he assigns its quaint "praise"; this lover of stage plays significantly welcoming a little touch of the artificiality of play to sweeten the intercourse of actual life.

And, in effect, a very delicate and expressive portrait of him does put itself together for the duly meditative reader. In indirect touches of his own work, scraps of faded old letters, what others remembered of his talk, the man's likeness emerges; what he laughed and wept at, [118] his sudden elevations, and longings after absent friends, his fine casuistries of affection and devices to jog sometimes, as he says, the lazy happiness of perfect love, his solemn moments of higher discourse with the young, as they came across him on occasion, and went along a little way with him, the sudden, surprised apprehension of beauties in old literature, revealing anew the deep soul of poetry in things, and withal the pure spirit of fun, having its way again; laughter, that most short-lived of all things (some of Shakespeare's even being grown hollow) wearing well with him. Much of all this comes out through his letters, which may be regarded as a department of his essays. He is an old-fashioned letter-writer, the essence of the old fashion of letter-writing lying, as with true essay-writing, in the dexterous availing oneself of accident and circumstance, in the prosecution of deeper lines of observation; although, just as with the record of his conversation, one loses something, in losing the actual tones of the stammerer, still graceful in his halting, as he halted also in composition, composing slowly and by fits, "like a Flemish painter," as he tells us, so "it is to be regretted," says the editor of his letters, "that in the printed letters the reader will lose the curious varieties of writing with which the originals abound, and which are scrupulously adapted to the subject."

Also, he was a true "collector," delighting [119] in the personal finding of a thing, in the colour an old book or print gets for him by the little accidents which attest previous ownership. Wither's Emblems, "that old book and quaint," long-desired, when he finds it at last, he values none the less because a child had coloured the plates with his paints. A lover of household warmth everywhere, of that tempered atmosphere which our various habitations get by men's living within them, he "sticks to his favourite books as he did to his friends," and loved the "town," with a jealous eye for all its characteristics, "old houses" coming to have souls for him. The yearning for mere warmth against him in another, makes him content, all through life, with pure brotherliness, "the most kindly and natural species of love," as he says, in place of the passion of love. Brother and sister, sitting thus side by side, have, of course, their anticipations how one of them must sit at last in the faint sun alone, and set us speculating, as we read, as to precisely what amount of melancholy really accompanied for him the approach of old age, so steadily foreseen; make us note also, with pleasure, his successive wakings up to cheerful realities, out of a too curious musing over what is gone and what remains, of life. In his subtle capacity for enjoying the more refined points of earth, of human relationship, he could throw the gleam of poetry or humour on what seemed common or threadbare; has a care for the [120] sighs, and the weary, humdrum preoccupations of very weak people, down to their little pathetic "gentilities," even; while, in the purely human temper, he can write of death, almost like Shakespeare.

And that care, through all his enthusiasm of discovery, for what is accustomed, in literature, connected thus with his close clinging to home and the earth, was congruous also with that love for the accustomed in religion, which we may notice in him. He is one of the last votaries of that old-world sentiment, based on the feelings of hope and awe, which may be described as the religion of men of letters (as Sir Thomas Browne has his Religion of the Physician) religion as understood by the soberer men of letters in the last century, Addison, Gray, and Johnson; by Jane Austen and Thackeray, later. A high way of feeling developed largely by constant intercourse with the great things of literature, and extended in its turn to those matters greater still, this religion lives, in the main retrospectively, in a system of received sentiments and beliefs; received, like those great things of literature and art, in the first instance, on the authority of a long tradition, in the course of which they have linked themselves in a thousand complex ways to the conditions of human life, and no more questioned now than the feeling one keeps by one of the greatness--say! of Shakespeare. For Charles Lamb, such form of religion becomes [121] the solemn background on which the nearer and more exciting objects of his immediate experience relieve themselves, borrowing from it an expression of calm; its necessary atmosphere being indeed a profound quiet, that quiet which has in it a kind of sacramental efficacy, working, we might say, on the principle of the opus operatum, almost without any co-operation of one's own, towards the assertion of the higher self. And, in truth, to men of Lamb's delicately attuned temperament mere physical stillness has its full value; such natures seeming to long for it sometimes, as for no merely negative thing, with a sort of mystical sensuality.

The writings of Charles Lamb are an excellent illustration of the value of reserve in literature. Below his quiet, his quaintness, his humour, and what may seem the slightness, the occasional or accidental character of his work, there lies, as I said at starting, as in his life, a genuinely tragic element. The gloom, reflected at its darkest in those hard shadows of Rosamund Grey, is always there, though not always realised either for himself or his readers, and restrained always in utterance. It gives to those lighter matters on the surface of life and literature among which he for the most part moved, a wonderful force of expression, as if at any moment these slight words and fancies might pierce very far into the deeper soul of things. In his writing, as in his [122] life, that quiet is not the low-flying of one from the first drowsy by choice, and needing the prick of some strong passion or worldly ambition, to stimulate him into all the energy of which he is capable; but rather the reaction of nature, after an escape from fate, dark and insane as in old Greek tragedy, following upon which the sense of mere relief becomes a kind of passion, as with one who, having narrowly escaped earthquake or shipwreck, finds a thing for grateful tears in just sitting quiet at home, under the wall, till the end of days.

He felt the genius of places; and I sometimes think he resembles the places he knew and liked best, and where his lot fell--London, sixty-five years ago, with Covent Garden and the old theatres, and the Temple gardens still unspoiled, Thames gliding down, and beyond to north and south the fields at Enfield or Hampton, to which, "with their living trees," the thoughts wander "from the hard wood of the desk"--fields fresher, and coming nearer to town then, but in one of which the present writer remembers, on a brooding early summer's day, to have heard the cuckoo for the first time. Here, the surface of things is certainly humdrum, the streets dingy, the green places, where the child goes a-maying, tame enough. But nowhere are things more apt to respond to the brighter weather, nowhere is there so much difference between rain and sunshine, nowhere do the [123] clouds roll together more grandly; those quaint suburban pastorals gathering a certain quality of grandeur from the background of the great city, with its weighty atmosphere, and portent of storm in the rapid light on dome and bleached stone steeples.

1878.

SIR THOMAS BROWNE

[124] ENGLISH prose literature towards the end of the seventeenth century, in the hands of Dryden and Locke, was becoming, as that of France had become at an earlier date, a matter of design and skilled practice, highly conscious of itself as an art, and, above all, correct. Up to that time it had been, on the whole, singularly informal and unprofessional, and by no means the literature of the "man of letters," as we understand him. Certain great instances there had been of literary structure or architecture--The Ecclesiastical Polity, The Leviathan--but for the most part that earlier prose literature is eminently occasional, closely determined by the eager practical aims of contemporary politics and theology, or else due to a man's own native instinct to speak because he cannot help speaking. Hardly aware of the habit, he likes talking to himself; and when he writes (still in undress) he does but take the "friendly reader" into his confidence. The type of this literature, obviously, is not Locke or Gibbon, but, above all others, Sir Thomas [125] Browne; as Jean Paul is a good instance of it in German literature, always in its developments so much later than the English; and as the best instance of it in French literature, in the century preceding Browne, is Montaigne, from whom indeed, in a great measure, all those tentative writers, or essayists, derive.

It was a result, perhaps, of the individualism and liberty of personal development, which, even for a Roman Catholic, were effects of the Reformation, that there was so much in Montaigne of the "subjective," as people say, of the singularities of personal character. Browne, too, bookish as he really is claims to give his readers a matter, "not picked from the leaves of any author, but bred amongst the weeds and tares" of his own brain. The faults of such literature are what we all recognise in it: unevenness, alike in thought and style; lack of design; and caprice--the lack of authority; after the full play of which, there is so much to refresh one in the reasonable transparency of Hooker, representing thus early the tradition of a classical clearness in English literature, anticipated by Latimer and More, and to be fulfilled afterwards in Butler and Hume. But then, in recompense for that looseness and whim, in Sir Thomas Browne for instance, we have in those "quaint" writers, as they themselves understood the term (coint, adorned, but adorned with all the curious ornaments of their own predilection, provincial [126] or archaic, certainly unfamiliar, and selected without reference to the taste or usages of other people) the charm of an absolute sincerity, with all the ingenuous and racy effect of what is circumstantial and peculiar in their growth.

The whole creation is a mystery and particularly that of man. At the blast of His mouth were the rest of the creatures made, and at His bare word they started out of nothing. But in the frame of man He played the sensible operator, and seemed not so much to create as to make him. When He had separated the materials of other creatures, there consequently resulted a form and soul: but having raised the walls of man, He was driven to a second and harder creation--of a substance like Himself, an incorruptible and immortal soul.

There, we have the manner of Sir Thomas Browne, in exact expression of his mind!--minute and curious in its thinking; but with an effect, on the sudden, of a real sublimity or depth. His style is certainly an unequal one. It has the monumental aim which charmed, and perhaps influenced, Johnson--a dignity that can be attained only in such mental calm as follows long and learned pondering on the high subjects Browne loves to deal with. It has its garrulity, its various levels of painstaking, its mannerism, pleasant of its kind or tolerable, together with much, to us intolerable, but of which he was capable on a lazy summer afternoon down at Norwich. And all is so oddly mixed, showing, in its entire ignorance of self, how much he, and the sort of literature he represents, really stood in need of technique, [127] of a formed taste in literature, of a literary architecture.

And yet perhaps we could hardly wish the result different, in him, any more than in the books of Burton and Fuller, or some other similar writers of that age--mental abodes, we might liken, after their own manner, to the little old private houses of some historic town grouped about its grand public structures, which, when they have survived at all, posterity is loth to part with. For, in their absolute sincerity, not only do these authors clearly exhibit themselves ("the unique peculiarity of the writer's mind," being, as Johnson says of Browne, "faithfully reflected in the form and matter of his work") but, even more than mere professionally instructed writers, they belong to, and reflect, the age they lived in. In essentials, of course, even Browne is by no means so unique among his contemporaries, and so singular, as he looks. And then, as the very condition of their work, there is an entire absence of personal restraint in dealing with the public, whose humours they come at last in a great measure to reproduce. To speak more properly, they have no sense of a "public" to deal with, at all--only a full confidence in the "friendly reader," as they love to call him. Hence their amazing pleasantry, their indulgence in their own conceits; but hence also those unpremeditated wildflowers of speech we should [128] never have the good luck to find in any more formal kind of literature.

It is, in truth, to the literary purpose of the humourist, in the old-fashioned sense of the term, that this method of writing naturally allies itself--of the humourist to whom all the world is but a spectacle in which nothing is really alien from himself, who has hardly a sense of the distinction between great and little among things that are at all, and whose half-pitying, half-amused sympathy is called out especially by the seemingly small interests and traits of character in the things or the people around him. Certainly, in an age stirred by great causes, like the age of Browne in England, of Montaigne in France, that is not a type to which one would wish to reduce all men of letters. Still, in an age apt also to become severe, or even cruel (its eager interest in those great causes turning sour on occasion) the character of the humourist may well find its proper influence, through that serene power, and the leisure it has for conceiving second thoughts, on the tendencies, conscious or unconscious, of the fierce wills around it. Something of such a humourist was Browne--not callous to men and their fortunes; certainly not without opinions of his own about them; and yet, undisturbed by the civil war, by the fall, and then the restoration, of the monarchy, through that long quiet life (ending at last on the day [129] himself had predicted, as if at the moment he had willed) in which "all existence," as he says, "had been but food for contemplation."

Johnson, in beginning his Life of Browne, remarks that Browne "seems to have had the fortune, common among men of letters, of raising little curiosity after their private life." Whether or not, with the example of Johnson himself before us, we can think just that, it is certain that Browne's works are of a kind to directly stimulate curiosity about himself--about himself, as being manifestly so large a part of those works; and as a matter of fact we know a great deal about his life, uneventful as in truth it was. To himself, indeed, his life at Norwich, as he gives us to understand, seemed wonderful enough. "Of these wonders," says Johnson, "the view that can now be taken of his life offers no appearance." But "we carry with us," as Browne writes, "the wonders we seek without us," and we may note on the other hand, a circumstance which his daughter, Mrs. Lyttleton, tells us of his childhood: "His father used to open his breast when he was asleep, and kiss it in prayers over him, as 'tis said of Origen's father, that the Holy Ghost would take possession there." It was perhaps because the son inherited an aptitude for a like profound kindling of sentiment in the taking of his life, that, uneventful as it was, [130] commonplace as it seemed to Johnson, to Browne himself it was so full of wonders, and so stimulates the curiosity of his more careful reader of to-day. "What influence," says Johnson again, "learning has had on its possessors may be doubtful." Well! the influence of his great learning, of his constant research on Browne, was its imaginative influence--that it completed his outfit as a poetic visionary, stirring all the strange "conceit" of his nature to its depths.

Browne himself dwells, in connexion with the first publication (extorted by circumstance) of the Religio Medici, on the natural "inactivity of his disposition"; and he does, as I have said, pass very quietly through an exciting time. Born in the year of the Gunpowder Plot, he was not, in truth, one of those clear and clarifying souls which, in an age alike of practical and mental confusion, can anticipate and lay down the bases of reconstruction, like Bacon or Hooker. His mind has much of the perplexity which was part of the atmosphere of the time. Not that he is without his own definite opinions on events. For him, Cromwell is a usurper, the death of Charles an abominable murder. In spite of what is but an affectation, perhaps, of the sceptical mood, he is a Churchman too; one of those who entered fully into the Anglican position, so full of sympathy with those ceremonies and observances [131] which "misguided zeal terms superstition," that there were some Roman Catholics who thought that nothing but custom and education kept him from their communion. At the Restoration he rejoices to see the return of the comely Anglican order in old episcopal Norwich, with its ancient churches; the antiquity, in particular, of the English Church being, characteristically, one of the things he most valued in it, vindicating it, when occasion came, against the "unjust scandal" of those who made that Church a creation of Henry the Eighth. As to Romanists--he makes no scruple to "enter their churches in defect of ours." He cannot laugh at, but rather pities, "the fruitless journeys of pilgrims--for there is something in it of devotion." He could never "hear the Ave Mary! bell without an oraison." At a solemn procession he has "wept abundantly." How English, in truth, all this really is! It reminds one how some of the most popular of English writers, in many a half-conscious expression, have witnessed to a susceptibility in the English mind itself, in spite of the Reformation, to what is affecting in religious ceremony. Only, in religion as in politics, Browne had no turn for disputes; was suspicious of them, indeed; knowing, as he says with true acumen, that "a man may be in as just possession of truth as of a city, and yet be forced to surrender," even in controversies not [132] necessarily maladroit--an image in which we may trace a little contemporary colouring.

The Enquiries into Vulgar Errors appeared in the year 1646; a year which found him very hard on "the vulgar." His suspicion, in the abstract, of what Bacon calls Idola Fori, the Idols of the Market-place, takes a special emphasis from the course of events about him: "being erroneous in their single numbers, once huddled together, they will be error itself." And yet, congruously with a dreamy sweetness of character we may find expressed in his very features, he seems not greatly concerned at the temporary suppression of the institutions he values so much. He seems to possess some inward Platonic reality of them--church or monarchy--to hold by in idea, quite beyond the reach of Roundhead or unworthy Cavalier. In the power of what is inward and inviolable in his religion, he can still take note: "In my solitary and retired imagination (neque enim cum porticus aut me lectulus accepit, desum mihi) I remember I am not alone, and therefore forget not to contemplate Him and His attributes who is ever with me."

His father, a merchant of London, with some claims to ancient descent, left him early in possession of ample means. Educated at Winchester and Oxford, he visited Ireland, France, and Italy; and in the year 1633, at the age of twenty-eight, became Doctor of Medicine at Leyden. Three years later he established himself as a physician [133] at Norwich for the remainder of his life, having married a lady, described as beautiful and attractive, and affectionate also, as we may judge from her letters and postscripts to those of her husband, in an orthography of a homeliness amazing even for that age. Dorothy Browne bore him ten children, six of whom he survived.

Their house at Norwich, even then an old one it would seem, must have grown, through long years of acquisition, into an odd cabinet of antiquities--antiquities properly so called; his old Roman, or Romanised British urns, from Walsingham or Brampton, for instance, and those natural objects which he studied somewhat in the temper of a curiosity-hunter or antiquary. In one of the old churchyards of Norwich he makes the first discovery of adipocere, of which grim substance "a portion still remains with him." For his multifarious experiments he must have had his laboratory. The old window-stanchions had become magnetic, proving, as he thinks, that iron "acquires verticity" from long lying in one position. Once we find him re-tiling the place. It was then, perhaps, that he made the observation that bricks and tiles also acquire "magnetic alliciency"--one's whole house, one might fancy; as indeed, he holds the earth itself to be a vast lodestone.

The very faults of his literary work, its desultoriness, the time it costs his readers, that [134] slow Latinity which Johnson imitated from him, those lengthy leisurely terminations which busy posterity will abbreviate, all breathe of the long quiet of the place. Yet he is by no means indolent. Besides wide book-learning, experimental research at home, and indefatigable observation in the open air, he prosecutes the ordinary duties of a physician; contrasting himself indeed with other students, "whose quiet and unmolested doors afford no such distractions." To most persons of mind sensitive as his, his chosen studies would have seemed full of melancholy, turning always, as they did, upon death and decay. It is well, perhaps, that life should be something of a "meditation upon death": but to many, certainly, Browne's would have seemed too like a lifelong following of one's own funeral. A museum is seldom a cheerful place--oftenest induces the feeling that nothing could ever have been young; and to Browne the whole world is a museum; all the grace and beauty it has being of a somewhat mortified kind. Only, for him (poetic dream, or philosophic apprehension, it was this which never failed to evoke his wonderful genius for exquisitely impassioned speech) over all those ugly anatomical preparations, as though over miraculous saintly relics, there was the perpetual flicker of a surviving spiritual ardency, one day to reassert itself--stranger far than any fancied odylic gravelights!

[135] When Browne settled at Norwich, being then about thirty-six years old, he had already completed the Religio Medici; a desultory collection of observations designed for himself only and a few friends, at all events with no purpose of immediate publication. It had been lying by him for seven years, circulating privately in his own extraordinarily perplexed manuscript, or in manuscript copies, when, in 1642, an incorrect printed version from one of those copies, "much corrupted by transcription at various hands," appeared anonymously. Browne, decided royalist as he was in spite of seeming indifference, connects this circumstance with the unscrupulous use of the press for political purposes, and especially against the king, at that time. Just here a romantic figure comes on the scene. Son of the unfortunate young Everard Digby who perished on the scaffold for some half-hearted participation in the Gunpowder Plot, Kenelm Digby, brought up in the reformed religion, had returned in manhood to the religion of his father. In his intellectual composition he had, in common with Browne, a scientific interest, oddly tinged with both poetry and scepticism: he had also a strong sympathy with religious reaction, and a more than sentimental love for a seemingly vanishing age of faith, which he, for one, would not think of as vanishing. A copy of that surreptitious edition of the Religio Medici found him a prisoner on suspicion of a too active [136] royalism, and with much time on his hands.

The Roman Catholic, although, secure in his definite orthodoxy, he finds himself indifferent on many points (on the reality of witchcraft, for instance) concerning which Browne's more timid, personally grounded faith might indulge no scepticism, forced himself, nevertheless, to detect a vein of rationalism in a book which on the whole much attracted him, and hastily put forth his "animadversions" upon it. Browne, with all his distaste for controversy, thus found himself committed to a dispute, and his reply came with the correct edition of the Religio Medici published at last with his name. There have been many efforts to formulate the "religion of the layman," which might be rightly understood, perhaps, as something more than what is called "natural," yet less than ecclesiastical, or "professional" religion. Though its habitual mode of conceiving experience is on a different plane, yet it would recognise the legitimacy of the traditional religious interpretation of that experience, generally and by implication; only, with a marked reserve as to religious particulars, both of thought and language, out of a real reverence or awe, as proper only for a special place. Such is the lay religion, as we may find it in Addison, in Gray, in Thackeray; and there is something of a concession--a concession, on second thoughts--about it. Browne's Religio Medici is designed as the expression of a mind [137] more difficult of belief than that of the mere "layman," as above described; it is meant for the religion of the man of science. Actually, it is something less to the point, in any balancing of the religious against the worldly view of things, than the religion of the layman, as just now defined. For Browne, in spite of his profession of boisterous doubt, has no real difficulties, and his religion, certainly, nothing of the character of a concession. He holds that there has never existed an atheist. Not that he is credulous; but that his religion is only the correlative of himself, his peculiar character and education, a religion of manifold association. For him, the wonders of religion, its supernatural events or agencies, are almost natural facts or processes. "Even in this material fabric, the spirits walk as freely exempt from the affection of time, place and motion, as beyond the extremest circumference." Had not Divine interference designed to raise the dead, nature herself is in act to do it--to lead out the "incinerated soul" from the retreats of her dark laboratory. Certainly Browne has not, like Pascal, made the "great resolution," by the apprehension that it is just in the contrast of the moral world to the world with which science deals that religion finds its proper basis. It is from the homelessness of the world which science analyses so victoriously, its dark unspirituality, wherein the soul he is conscious of seems such a [138] stranger, that Pascal "turns again to his rest," in the conception of a world of wholly reasonable and moral agencies. For Browne, on the contrary, the light is full, design everywhere obvious, its conclusion easy to draw, all small and great things marked clearly with the signature of the "Word." The adhesion, the difficult adhesion, of men such as Pascal, is an immense contribution to religious controversy; the concession, again, of a man like Addison, of great significance there. But in the adhesion of Browne, in spite of his crusade against "vulgar errors," there is no real significance. The Religio Medici is a contribution, not to faith, but to piety; a refinement and correction, such as piety often stands in need of; a help, not so much to religious belief in a world of doubt, as to the maintenance of the religious mood amid the interests of a secular calling.

From about this time Browne's letters afford a pretty clear view of his life as it passed in the house at Norwich. Many of these letters represent him in correspondence with the singular men who shared his own half poetic, half scientific turn of mind, with that impressibility towards what one might call the thaumaturgic elements in nature which has often made men dupes, and which is certainly an element in the somewhat atrabiliar mental complexion of that age in England. He corresponds seriously with William Lily, the astrologer; is acquainted [139] with Dr. Dee, who had some connexion with Norwich, and has "often heard him affirm, sometimes with oaths, that he had seen transmutation of pewter dishes and flagons into silver (at least) which the goldsmiths at Prague bought of him." Browne is certainly an honest investigator; but it is still with a faint hope of something like that upon fitting occasion, and on the alert always for surprises in nature (as if nature had a rhetoric, at times, to deliver to us, like those sudden and surprising flowers of his own poetic style) that he listens to her everyday talk so attentively. Of strange animals, strange cures, and the like, his correspondence is full. The very errors he combats are, of course, the curiosities of error--those fascinating, irresistible, popular, errors, which various kinds of people have insisted on gliding into because they like them. Even his heresies were old ones--the very fossils of capricious opinion.

It is as an industrious local naturalist that Browne comes before us first, full of the fantastic minute life in the fens and "Broads" around Norwich, its various sea and marsh birds. He is something of a vivisectionist also, and we may not be surprised at it, perhaps, in an age which, for the propagation of truth, was ready to cut off men's ears. He finds one day "a Scarabaus capricornus odoratus," which he takes "to be mentioned by Monfetus, folio 150. He saith, 'Nucem moschatam et cinnamomum vere spirat'--[140] but to me it smelt like roses, santalum, and ambergris." "Musca tuliparum moschata," again, "is a small bee-like fly of an excellent fragrant odour, which I have often found at the bottom of the flowers of tulips." Is this within the experience of modern entomologists?

The Garden of Cyrus, though it ends indeed with a passage of wonderful felicity, certainly emphasises (to say the least) the defects of Browne's literary good qualities. His chimeric fancy carries him here into a kind of frivolousness, as if he felt almost too safe with his public, and were himself not quite serious, or dealing fairly with it; and in a writer such as Browne levity must of necessity be a little ponderous. Still, like one of those stiff gardens, half-way between the medieval garden and the true "English" garden of Temple or Walpole, actually to be seen in the background of some of the conventional portraits of that day, the fantasies of this indescribable exposition of the mysteries of the quincunx form part of the complete portrait of Browne himself; and it is in connexion with it that, once or twice, the quaintly delightful pen of Evelyn comes into the correspondence--in connexion with the "hortulane pleasure." "Norwich," he writes to Browne, "is a place, I understand, much addicted to the flowery part." Professing himself a believer in the operation "of the air and genius of gardens upon human spirits, towards virtue and sanctity," he is all for [141] natural gardens as against "those which appear like gardens of paste-board and march-pane, and smell more of paint than of flowers and verdure." Browne is in communication also with Ashmole and Dugdale, the famous antiquaries; to the latter of whom, who had written a work on the history of the embanking of fens, he communicates the discovery of certain coins, on a piece of ground "in the nature of an island in the fens."

Far more interesting certainly than those curious scientific letters is Browne's "domestic correspondence." Dobson, Charles the First's "English Tintoret," would seem to have painted a life-sized picture of Sir Thomas Browne and his family, after the manner of those big, urbane, family groups, then coming into fashion with the Dutch Masters. Of such a portrait nothing is now known. But in these old-fashioned, affectionate letters, transmitted often, in those troublous times, with so much difficulty, we have what is almost as graphic--a numerous group, in which, although so many of Browne's children died young, he was happy; with Dorothy Browne, occasionally adding her charming, ill-spelt postscripts to her husband's letters; the religious daughter who goes to daily prayers after the Restoration, which brought Browne the honour of knighthood; and, above all, two Toms, son and grandson of Sir Thomas, the latter being the son of Dr. Edward Browne, [142] now become distinguished as a physician in London (he attended John, Earl of Rochester, in his last illness at Woodstock) and his childish existence as he lives away from his proper home in London, in the old house at Norwich, two hundred years ago, we see like a thing of to-day.

At first the two brothers, Edward and Thomas (the elder) are together in everything. Then Edward goes abroad for his studies, and Thomas, quite early, into the navy, where he certainly develops into a wonderfully gallant figure; passing away, however, from the correspondence, it is uncertain how, before he was of full age. From the first he is understood to be a lad of parts. "If you practise to write, you will have a good pen and style:" and a delightful, boyish journal of his remains, describing a tour the two brothers made in September 1662 among the Derbyshire hills. "I received your two last letters," he writes to his father from aboard the Marie Rose, "and give you many thanks for the discourse you sent me out of Vossius: De motu marium et ventorum. It seemed very hard to me at first; but I have now beaten it, and I wish I had the book." His father is pleased to think that he is "like to proceed not only a good navigator, but a good scholar": and he finds the much exacting, old classical prescription for the character of the brave man fulfilled in him. On 16th July 1666 the young man writes--still from the Marie Rose--

[143] If it were possible to get an opportunity to send as often as I am desirous to write, you should hear more often from me, being now so near the grand action, from which I would by no means be absent. I extremely long for that thundering day: wherein I hope you shall hear we have behaved ourselves like men, and to the honour of our country. I thank you for your directions for my ears against the noise of the guns, but I have found that I could endure it; nor is it so intolerable as most conceive; especially when men are earnest, and intent upon their business, unto whom muskets sound but like pop-guns. It is impossible to express unto another how a smart sea-fight elevates the spirits of a man, and makes him despise all dangers. In and after all sea-fights, I have been very thirsty.

He died, as I said, early in life. We only hear of him later in connexion with a trait of character observed in Tom the grandson, whose winning ways, and tricks of bodily and mental growth, are duly recorded in these letters: the reader will, I hope, pardon the following extracts from them:--

Little Tom is lively.... Frank is fayne sometimes to play him asleep with a fiddle. When we send away our letters he scribbles a paper and will have it sent to his sister, and saith she doth not know how many fine things there are in Norwich.... He delights his grandfather when he comes home.

Tom gives you many thanks for his clothes (from London). He has appeared very fine this King's day with them.

Tom presents his duty. A gentleman at our election asked Tom who hee was for? and he answered, "For all four." The gentleman replied that he answered like a physician's son.

Tom would have his grandmother, his aunt Betty, and Frank, valentines: but hee conditioned with them that they should give him nothing of any kind that hee had ever had or seen before.

[144] "Tom is just now gone to see two bears which are to be shown." "Tom, his duty. He is begging books and reading of them." "The players are at the Red Lion hard by; and Tom goes sometimes to see a play."

And then one day he stirs old memories--

The fairings were welcome to Tom. He finds about the house divers things that were your brother's (the late Edward's), and Betty sometimes tells him stories about him, so that he was importunate with her to write his life in a quarter of a sheet of paper, and read it unto him, and will have still more added.

Just as I am writing (learnedly about a comet, 7th January 1680-81) Tom comes and tells me the blazing star is in the yard, and calls me to see it. It was but dim, and the sky not clear.... I am very sensible of this sharp weather.+

He seems to have come to no good end, riding forth one stormy night. Requiescat in pace!

Of this long, leisurely existence the chief events were Browne's rare literary publications; some of his writings indeed having been left unprinted till after his death; while in the circumstances of the issue of every one of them there is something accidental, as if the world might have missed it altogether. Even the Discourse of Vulgar Errors, the longest and most elaborate of his works, is entirely discursive and occasional, coming to an end with no natural conclusion, but only because the writer chose to leave off just there; and few probably have been the readers of the book as a consecutive whole. At times indeed we seem to have in it observations only, or notes, preliminary to some more orderly composition. Dip into it: read, for [145] instance, the chapter "Of the Ring-finger," or the chapters "Of the Long Life of the Deer," and on the "Pictures of Mermaids, Unicorns, and some Others," and the part will certainly seem more than the whole. Try to read it through, and you will soon feel cloyed;--miss very likely, its real worth to the fancy, the literary fancy (which finds its pleasure in inventive word and phrase) and become dull to the really vivid beauties of a book so lengthy, but with no real evolution. Though there are words, phrases, constructions innumerable, which remind one how much the work initiated in France by Madame de Rambouillet--work, done for England, we may think perhaps imperfectly, in the next century by Johnson and others--was really needed; yet the capacities of Browne's manner of writing, coming as it did so directly from the man, are felt even in his treatment of matters of science. As with Buffon, his full, ardent, sympathetic vocabulary, the poetry of his language, a poetry inherent in its elementary particles--the word, the epithet--helps to keep his eye, and the eye of the reader, on the object before it, and conduces directly to the purpose of the naturalist, the observer. But, only one half observation, its other half consisting of very out-of-the-way book-lore, this work displays Browne still in the character of the antiquary, as that age understood him. He is a kind of Elias Ashmole, but dealing with natural objects; which are for him, in the first [146] place, and apart from the remote religious hints and intimations they carry with them, curiosities. He seems to have no true sense of natural law, as Bacon understood it; nor even of that immanent reason in the natural world, which the Platonic tradition supposes. "Things are really true," he says, "as they correspond unto God's conception; and have so much verity as they hold of conformity unto that intellect, in whose idea they had their first determinations." But, actually, what he is busy in the record of, are matters more or less of the nature of caprices; as if things, after all, were significant of their higher verity only at random, and in a sort of surprises, like music in old instruments suddenly touched into sound by a wandering finger, among the lumber of people's houses. Nature, "the art of God," as he says, varying a little a phrase used also by Hobbes, in a work printed later--Nature, he seems to protest, is only a little less magical, its processes only a little less in the way of alchemy, than you had supposed. We feel that, as with that disturbed age in England generally (and it is here that he, with it, is so interesting, curious, old-world, and unlike ourselves) his supposed experience might at any moment be broken in upon by a hundred forms of a natural magic, only not quite so marvellous as that older sort of magic, or alchemy, he is at so much pains to expose; and the large promises of which, its large words too, he still regretfully enjoys.

[147] And yet the Discourse of Vulgar Errors, seeming, as it often does, to be a serious refutation of fairy tales--arguing, for instance, against the literal truth of the poetic statement that "The pigeon hath no gall," and such questions as "Whether men weigh heavier dead than alive?" being characteristic questions--is designed, with much ambition, under its pedantic Greek title Pseudodoxia Epidemica, as a criticism, a cathartic, an instrument for the clarifying of the intellect. He begins from "that first error in Paradise," wondering much at "man's deceivability in his perfection,"--"at such gross deceit." He enters in this connexion, with a kind of poetry of scholasticism which may interest the student of Paradise Lost, into what we may call the intellectual and moral by-play of the situation of the first man and woman in Paradise, with strange queries about it. Did Adam, for instance, already know of the fall of the Angels? Did he really believe in death, till Abel died? It is from Julius Scaliger that he takes his motto, to the effect that the true knowledge of things must be had from things themselves, not from books; and he seems as seriously concerned as Bacon to dissipate the crude impressions of a false "common sense," of false science, and a fictitious authority. Inverting, oddly, Plato's theory that all learning is but reminiscence, he reflects with a sigh how much of oblivion must needs be involved in the getting of any true knowledge. "Men that [148] adore times past, consider not that those times were once present (that is, as our own are) and ourselves unto those to come, as they unto us at present." That, surely, coming from one both by temperament and habit so great an antiquary, has the touch of something like an influence in the atmosphere of the time. That there was any actual connexion between Browne's work and Bacon's is but a surmise. Yet we almost seem to hear Bacon when Browne discourses on the "use of doubts, and the advantages which might be derived from drawing up a calendar of doubts, falsehoods, and popular errors;" and, as from Bacon, one gets the impression that men really have been very much the prisoners of their own crude or pedantic terms, notions, associations; that they have been very indolent in testing very simple matters--with a wonderful kind of "supinity," as he calls it. In Browne's chapter on the "Sources of Error," again, we may trace much resemblance to Bacon's striking doctrine of the Idola, the "shams" men fall down and worship. Taking source respectively, from the "common infirmity of human nature," from the "erroneous disposition of the people," from "confident adherence to authority," the errors which Browne chooses to deal with may be registered as identical with Bacon's Idola Tribus, Fori, Theatri; the idols of our common human nature; of the vulgar, when they get together; and of the learned, when they get together.

[149] But of the fourth species of error noted by Bacon, the Idola Specus, the Idols of the Cave, that whole tribe of illusions, which are "bred amongst the weeds and tares of one's own brain," Browne tells us nothing by way of criticism; was himself, rather, a lively example of their operation. Throw those illusions, those "idols," into concrete or personal form, suppose them introduced among the other forces of an active intellect, and you have Sir Thomas Browne himself. The sceptical inquirer who rises from his cathartic, his purging of error, a believer in the supernatural character of pagan oracles, and a cruel judge of supposed witches, must still need as much as ever that elementary conception of the right method and the just limitations of knowledge, by power of which he should not just strain out a single error here or there, but make a final precipitate of fallacy.