Chapter IX: Book II (4)

The canções are followed by twelve compositions styled odes. In their essential characteristics, these pieces are but little distinguished from the canções, though the object of the poet seems to have been that they should approximate more nearly to the ancient style. The structure of the verse corresponds with that which Ferreira and the Spanish poets, since the time of Luis de Leon, selected for this class of lyric composition. The bold fancy of Pindar, or the energy of Horace, is not to be expected in these any more than other Portuguese and Spanish odes. But Camoens never limited his poetry merely to sonorous language. The first ode is particularly distinguished for its beauty. It is addressed to the moon. The idea is mythological, like all the lofty ideas of Camoens. But in none of his other odes has the poet so well succeeded in combining the grace of antiquity with a romantic tenderness of feeling free from every trace of affectation. The commencement is in the pure ode style. The poet invokes his muse to stem “the current of lovers’ tears, and attired in a rich and gay robe to do homage to the goddess who converts night into day.” He then addresses the goddess of the moon herself, she “whose silver beam penetrates the thick clouds, and prevents night from obscuring the image which love traces and re-traces in his heart; she whose pure forehead is crowned and encircled with stars; she who strews the plains with roses and with flowers, created by spring through her heavenly influence.”[172] But a still finer passage occurs at the conclusion of the ode, where the poet bids farewell to night, “the silent friend whom he obeys; and, that she may listen to his complaints, presents to her roses and fresh amaranth still wet with the tears of the fair bride of the jealous Titan.”[173]

The odes are followed by some _Sextinas_, the artificial beauty of which Camoens has not failed to render pleasing. His one-and-twenty elegies are, however, more worthy of particular attention. Next to the Lusiad these compositions may in general be numbered among the longer poems of the author, and also among those in which the poet is most frequently represented in his real character as a man. Camoens had, however, no correct notion of the elegiac style. Like Ferreira, he blended it with the epistolary. But such a junction is no less detrimental to the tenderness than to the unity of the elegiac character, and in general deprives elegy of half its poetic interest. Were the language less copious and facund, this method of confounding the boundaries of the elegiac and the epistolary styles, would be still more striking. But the harmonious softness and rich flow of the expression, even where it approaches to prolixity, establish, at least, in a certain degree, a unity of character among the heterogeneous ingredients of which the elegy of Camoens is composed.[174] The feeble and tedious passages are readily overlooked, as they are amply counterbalanced by others possessing real elegiac beauty:[175] and the occasional deficiencies of these elegies in the poetry appropriate to their class, are compensated by the inappropriate, in which the poetic character of Camoens is every where prominent. The romantic soul of the unfortunate poet is completely unveiled in his elegiac compositions. His earliest productions in this class were written in his youth, when he was exiled to Belem; the others are expressive of the feelings which he experienced in his oriental voyages and adventures. There he fondly cherished recollections of the tranquil happiness which he persuaded himself he had enjoyed in his native country, though he had indignantly abandoned it as a place to existence in which he could not be reconciled. The common fate of humanity, which, independently of his personal circumstances, he always viewed profoundly and poetically, was in India more than ever present to his imagination; and in his elegies he has poured forth, without restraint, all the feelings of his heart. Thus is sympathy more powerfully excited by these compositions than by many of the same class, the beauties of which are of a less prosaic character. No other works of the poet so irresistibly command the reader’s regret for his misfortunes, and love for him as a man.

A few poems, widely differing from each other in character, are printed under the common title of _estancias_, (stanzas) because they are all composed in Italian octaves. Camoens seems to have felt that in Portuguese, as in Italian, this measure was, in universality of application, nearly equivalent to the Greek hexameter, because it was capable of being united and blended with most of the romantic poetic forms, in the same manner as that hexameter with the different styles of ancient poetry. The three first poems which occur under the title of _estancias_, are truly poetic epistles, and at the same time faithful mirrors of the character and principles of the poet. Through them Camoens, in a spirit of fervent loyalty, but with a no less honest zeal for truth and justice, addresses useful advice to his sovereign. The estancias which immediately succeed these epistles, are glosses in the Spanish manner on two of the author’s own sonnets. A tender epistle addressed to a lady, is the subject of the next: and the last estancias form an epic legend, which, with some alterations, also appears among the works of Bernardes. It is founded on the history of St. Ursula. Whether this epic legend be really the production of Camoens, or of his admirer Bernardes, it far excels Ferreira’s similar talc of St. Colomba, though the materials are less poetic.

Among the miscellaneous poems of Camoens, the eclogues occupy a considerable space, particularly if we include those of which Bernardes claimed to be the author. Much care appears to have been taken to give them an elegant polish. By the Portuguese they are regarded as models; and according to the received idea of the modern eclogue, particularly in Spain and Portugal, they certainly deserve that distinction. But with all their unquestionable merits, they do not reach the pure eclogue style of Saa de Miranda. The rural character which they ought to possess, is besides much impaired, in consequence of Camoens having, like Ferreira, employed the bucolic form merely to give a poetic interest to events borrowed from real life. This indeed was a custom which had been more or less followed in Portuguese poetry since the time of Ribeyro, and of which even Saa de Miranda did not disdain to avail himself. But those Portuguese poets who endeavoured to form their eclogue style after Saa de Miranda, were in general content with pastoral names and pastoral scenes, when they wished to throw a bucolic disguise over known characters and events; and thus the spirit of pastoral poetry often entirely vanished in those compositions in which its form was most ostentatiously displayed. The eclogues of Camoens partake of this essential fault. Still, however, they are sufficiently pleasing even without the aid of the historical key, with which the reader would doubtless willingly dispense. The descriptive passages are in general the best. In the expression of sentiment these eclogues perfectly resemble the sonnets, canções, and similar poems with which in reality they constitute one species. Passages in the Spanish language are occasionally interspersed.

In the collected works of Camoens, a separation is made of his poems in the Italian style and the Italian syllabic measure, from those which are composed in redondilhas, and which afford examples of an improved national style. In this style also he has enriched every species of poetic composition practised in Portugal and Spain. Much and justly celebrated are the redondilhas in which he poured forth the inmost feelings of his soul, on his return from Macao to Goa, after he had narrowly escaped death by shipwreck.[176] The number of his smaller poems, in all the possible forms of the old lyric style, proves how much, as a poet, he was attached to his native country. Romantic, gallant and comic plays of fancy and wit, glossed mottos in the Spanish style, voltas[177] in the genuine Portuguese manner, and other poetic trifles in the Portuguese and Spanish languages, appear to have been dealt out at every opportunity with a profuse hand by Camoens. In these compositions he paid no rigid attention to the correctness and elegance of the ideas, and indeed no mental sport of this kind seems to have been too homely for him. He even composed in honour of a lady, a romantic mythological _a b c_ in redondilhas, in which, in correspondence with the initial letters, the names Artemisia, Cleopatra, Dido, Eurydice, Phædra, (spelt Fedra, according to the Italianized orthography of Camoens) Galatæa, &c. are played on in succession. But in some of these compositions, the simplicity and amenity of the old lyric style are combined with a peculiar grace, which alternately defies[178] and disarms[179] the severity of criticism.

The same national spirit which prevented the patriotic Camoens from rejecting the old lyric forms of the Portuguese poetry, induced him to write several dramas, and thus to leave no kind of poetic composition unattempted. It is not known at what period of his life these dramatic works were produced; but it is probable that they were written previously to his departure for India. They belong more completely to the age of Camoens than to the poet himself. They are, however, highly deserving of attention, though they should be merely considered as the last proofs of the poetic versatility and plastic genius of an author who comprised his whole age within himself, as far as a Portuguese national poet could accommodate himself to his age. Camoens was too much a poet to wish to supplant the national drama of his native country, however rude it then might be, by a prosaically modelled imitation of the ancient drama. He adhered to the party formed by the Spanish dramatist Naharro, and his ingenious countryman Gil Vicente. But his determination to dramatic poetry was not sufficiently decided to enable him to fix, by his productions, the taste of the Portuguese nation. Had the genius which animates the Lusiad, taken a dramatic direction, Camoens would have been the Calderon of Portugal, before a Lope de Vega had arisen in Spain. But Camoens in the composition of his dramas contented himself with slightly overstepping the bounds of Gil Vicente’s manner, and with refining, also, only in a slight degree, the construction of the plot and the language. The rudest of the three dramas, which are now attached as a supplement to the other works of the author, is, _El Rey Seleuco_, (King Seleucus) a singular production, founded on the well known anecdote of the history of that monarch, who resigned his wife Stratonice to his son Antiochus, lest the youth should fall a sacrifice to the passion of love. Camoens seems to have had no idea of treating this delicate subject in a sentimental way. The burlesque prelude or prologue, as it is called, in prose, is calculated to raise the expectation of a farce rather then of a serious drama. The theatrical manager, a lad who acts as his servant, a man of condition, who presents himself as a spectator, and his _escudeiro_, (attendant) are the characters in this prologue. The manager’s servant is the _gracioso_ of the piece, and his jokes are at least so far useful that they afford an idea of the kind of wit which was at that time relished by the fashionable world in Lisbon. The drama itself, to which this prologue is the introduction, is entitled a comedy in the Spanish acceptation of the term, and is likewise denominated an _auto_, probably because royal personages are brought upon the scene, a circumstance which according to the Portuguese notions of poetry in that age elevated the piece above a mere comedy. The historical material is moulded according to the romantic forms; the composition is not only inartificial but trivial; and in the execution the ludicrous is quite as prevalent as the comic. The king and queen first enter, to converse on the melancholy state of the prince, and the king takes the opportunity of lamenting that he is no longer young enough for so fair a consort. The prince next appears attended by his pages, to whom he complains of his passion, but without naming the beloved object. The king and queen in vain endeavour to ascertain the cause of the prince’s grief, and orders are given to prepare a bed for him. A bed is introduced on the stage, and a chamber-maid who is engaged in making it, is surprised by her lover in disguise, who is a _porteiro_ (usher) of the castle. This scene is altogether an interlude in the romantic style. The prince again enters, and after many tender complaints betakes himself to bed. A band of music arrives to sooth him while he reposes. One of the musicians named Alexander de Fonseca, enters into conversation with the usher and a page, concerning the melancholy of the prince. With the consent of the prince the usher sings a romance, and the queen again enters with an attendant. Various scenes thus succeed each other, until the physician by feeling the prince’s pulse, discovers the secret. The catastrophe is merely a representation of the dose of the anecdote, without any reference to the queen, who is resigned by the father to the son, like an article of household furniture. The physician in this comedy is a Spaniard. He is made a native of Castile in order that one of the characters might speak Spanish, and thus introduce a variety into the dialogue which it appears was agreeable to a Lisbon audience. The dialogue is in other respects natural, and the versification in redondilhas is pleasing and not devoid of elegance. But there is not a single excellent scene to compensate for the grotesque frivolity of the composition. It is impossible to consider this work as any thing else than a mere juvenile essay of such a poet as Camoens.

The second comedy of Camoens, _Os Amphitryões_, (the Amphitryons), was, however, a valuable contribution to the dramatic literature of Portugal. The merit of the invention of this purely comic piece, belongs indeed to Plautus, whose Amphitryon Camoens has freely imitated. But even the imitation must have marked an epoch in the history of the dramatic literature of Portugal, had the public been inclined to favour so happy a combination of the national and ancient forms. Any one unacquainted with the Amphitryon of Plautus would regard the Portuguese comedy as an original. The whole story of the piece is modernized without weakening the comic force of the situations. Jupiter indeed remains unchanged; but Mercury who attends him in his disguise, performs the servant in the true Portuguese style. Amphitryon is a sea captain, according to the Portuguese idea of that character. The servant of Amphitryon is converted into a perfect gracioso, who speaks Spanish, but still retains the name of Sosia. The humour of the burlesque scenes in which Sosia appears, is heightened by making Mercury, who converses with Jupiter in Portuguese, always speak Spanish, when he plays his part as the pseudo Sosia. It would be worth while to ascertain whether this pleasant comedy is ever performed in Lisbon.

_Filodemo_, the third comedy of Camoens, is one of those dramatized novels, of which the Spanish theatre afterwards afforded many examples. It is not a drama of intrigue, but a variegated collection of grave and half comic scenes, which are combined together as a whole by their common reference to the result of a singular event. That event is the saving of two twins, a boy and a girl, whose mother is a princess of Denmark. A shepherd finds the twins and brings them up. Shepherds and shepherdesses, gentlemen and ladies, a waiting woman, a hunter, and other characters of a similar kind, form the romantic groupe. The scene is sometimes in town in the open streets, or within a house; sometimes in the country, and among barren mountains. The denouement is the most trivial part of the whole composition. It is brought about by a shepherd initiated in the art of magic, who, by his necromantic skill, discovers the parentage of the twins, and by this discovery removes the obstacles which impede the happy issue of two parallel love stories. In this drama Camoens has interspersed, and evidently not without design, scenes in prose among scenes in verse. In conformity with his inclination to unite all manners, he was desirous of approximating to the party, which on the pretext of adhering strictly to nature endeavoured to banish verse from Portuguese comedy. He accordingly gives the dialogue in prose where the conversation is entirely of a popular character; and whenever the style becomes somewhat elevated, redondilhas are again introduced. Some of the shepherds speak Spanish, and among them a lad who is the _bobo_ (buffoon) of the piece. Thus it would appear that Camoens in all his dramas, sought to exercise the right of retaliation upon the Spanish poets, who were fond of making their _gracioso_, or buffoon, express himself in Galician or Portuguese. The jokes in the Spanish language which Camoens has in this instance put into the mouth of his gracioso, would be sufficiently unpolished even if they were less broad and spiritless.[180]

MONTEMAYOR.

From Camoens, whose name now becomes a waymark for the whole domain of Portuguese poetry, the historian of that poetry cannot properly revert to the classic school of Ferreira, without previously reviving the recollection of Jorge de Montemayor, who was a contemporary of Camoens and Ferreira. The history of the life and writings of this excellent poet, belongs indeed rather to the literature of Spain than to that of Portugal.[181] But the spirit of the pastoral romance of Diana, by which Montemayor gained immortal fame, is in fact the spirit of Portuguese poetry transfused into the Spanish language. Without being an imitator of Ribeyro,[182] Montemayor followed in the same path with the same kind of susceptibility to impressions. But the cultivated delicacy of his feeling, and the romantic enthusiasm of his imagination, rendered him the first poet who enlarged and dignified the plain antiquated form of the Portuguese pastoral romance. He renewed and riveted the old link of connection between the Spanish and the Portuguese poetry. Had he confined himself to writing in his native tongue, he would probably have been succeeded by a Portuguese Gil Polo;[183] and the romantic pastoral poetry of the Portuguese would then have remained single in its kind. But Montemayor composed verses in the Portuguese language only for the sake of variety, and not with the view of extending the sphere of Portuguese poetry.[184]

CLASSICAL SCHOOL OF SAA DE MIRANDA AND ANTONIO FERREIRA.

The comparatively correct style of poetry introduced into Portuguese literature by Saa de Miranda, and the still more coldly correct style of Antonio de Ferreira, though favoured by that portion of the polite world which valued a reputation for learning, were but little esteemed by the great bulk of the public. The poets of this sect may fairly be said to constitute a classical school, without thereby admitting them to an equal rank with the incorrect men of genius whose irregular effusions could scarcely fail to possess more poetic character, than other works which are now to be noticed; such, for example, as the poems of Andrade Caminha, who formed himself entirely on the model of Ferreira. The efforts made by the poets of this classic school to attain the correctness of the ancients seem to have checked their powers of fancy, and it may be presumed that imaginations which were so easily repressed, could not be very creative and energetic. Those who, like some modern German writers would, in defiance of every rule of language, render genius the measure of classic excellence, must find a new term to designate that poetry, the greatest merit of which is the elegant perfection and pure rounding of poetic forms after the example of the ancients. This, which is in other respects an inferior style of poetry, is nevertheless held in consideration by all cultivated nations. To reject it as altogether worthless would indeed be very unjust, since it serves to shew how judgment, talent, and taste, can by the study of ancient models, produce, even without the aid of genius, a certain kind of poetic beauty, which is not unmeritorious, though it frequently presents scarcely a shadow of that pure and sublime beauty which is the offspring of real genius. Poetry of this kind is therefore styled classical, merely in reference to a certain degree of affinity which its forms bear to the classical forms of Greek and Roman art.

ANDRADE CAMINHA.

One of the warmest friends, admirers and imitators of Ferreira, was Pedro de Andrade Caminha, _Camareiro_ (gentleman of the chamber) at the court of the Infante Dom Duarte, brother to King John III. He survived his friend Ferreira six-and-twenty years. During his life his poems seem rather to have been esteemed by a small circle of connoisseurs and dilettanti, than to have been favourites with the public. Thus it happened that at that period they were only circulated in manuscript, and that afterwards, with the exception of a few which had been admitted into spiritual collections, they totally disappeared; they have, however, been recently discovered, and have been printed at the expense of the Portuguese Royal Society.[185] Andrade Caminha seems to have had no notion of any thing more perfect in poetic composition than the works of his friend Ferreira, who, however, barely avoided the dangerous boundary where poetry ends and versified prose begins. Caminha’s compositions in elegant verse are, however, still more deficient in genuine poetry, than the works of Ferreira, and indeed they can scarcely be termed poems. His eclogues are cold, and their coldness is the more striking, as they are intended to express forcibly the language of romantic love. His epistles are better deserving of attention. They possess just about as much poetic warmth as is necessary to maintain the character of didactic poems. In these epistles Caminha, as a painter of manners and a moralist, alternately describes and reasons energetically and without pedantry in the style of Ferreira, and his unassuming manner gives more effect to the agreeable colouring of that style.[186] But Andrade Caminha is by no means so rich in ideas as Ferreira. He limits the circle of his free reflections, by constant reference to the relations in which he lived. In the epistles to his brother, and in those to Ferreira, he, however, indulges in a more unconstrained expression of feeling.[187] Of all these epistles, the seventeenth, in which he inveighs against impertinent critics, possesses most didactic merit.[188] Andrade Caminha seems to have supposed that he possessed a particular talent for elegiac poetry. Twenty of the elegies he composed are still preserved, exclusive of many songs of complaining love in redondilhas, to which the title of elegies is likewise given. But the sorrow for the death of the royal personages and ingenious friends, which is lavished in the first half of Caminha’s elegies, and the tender anguish occasioned by the inexorableness of his beloved Phyllis, which appears in the second half, seldom rouses any poetic sympathy in the reader, notwithstanding the beauty of language with which the sorrow and anguish are expressed. In some of the elegies to Phyllis, the descriptions of natural scenery possess considerable merit.[189]

But the most remarkable of all Caminha’s works are his epitaphs and epigrams, of which no Portuguese poet has bequeathed so many to posterity. His _Epitafios_ which amount to eighty-one, and his _Epigrammas_ which exceed two hundred and fifty in number, are almost all written in octave verse. In these little pictures of reflection and sentiment, which derive so much of their value from correctness and elegance, a limited fancy aided by solid taste is capable of rising above the level of prose. The labour which Andrade Caminha bestowed on the composition of his epitaphs and epigrams, sufficiently proves that he felt what was his proper vocation at the foot of Parnassus. But even there he could not travel without a guide, and the spirit of his age induced him to choose Ausonius for his conductor. He had, like Ausonius, sufficient talent for the proper keeping of the tenderness, precision and energy which distinguish the serious epigram of the Greeks; but in his imitation of the style of the Greek epigram, he missed the refined correctness of Ausonius by confounding poetic with prosaic simplicity. Of the eighty-one epitaphs which Caminha composed in honour of celebrated and exalted individuals, not one can claim an equal rank with the best ancient productions of the same kind. In most of them the reader finds only dry encomiums accompanied by trivial reflections.[190] In others the ideas rise but very little above the level of the commonest observation.[191] In Caminha’s epitaphs the result of the epigrammatic compound of the ideas, where he wishes to be uncommon, has sometimes a singularly frigid effect; as, for example, when speaking of the hero Affonso d’Albuquerque, he pompously says: “He sprang from kings, he honoured kings, and he subdued kings.”[192] Even the language of powerful feeling sinks, as in the epitaph on Ferreira, beneath the common place of the reflections.[193] The serious epigrams are more ingenious, though even they are, for the most part, merely agreeable plays of fancy.[194] In some the formality of the diction produces a very happy effect; in others the epigrammatic expression of feeling displays an astonishing degree of romantic intensity;[195] a few are truly excellent.[196] To this last class, however, the comic epigrams of Caminha do not belong. A truly comic turn of thought is scarcely ever to be found in them, and it is only occasionally that they betray a poignant conceit.[197] But it must be acknowledged that a poet of more fertile fancy would find it difficult to write nineteen strictly comic epigrams on an ugly face, (_a uma feissima_.)

BERNARDES.

Diogo Bernardes was the friend of Andrade Caminha, and like him an admirer and disciple of Ferreira. He was capable of receiving more lively impressions than Caminha, and he passed less tranquilly through life. At first he only endeavoured to distinguish himself as a poet, and he succeeded in gaining a degree of celebrity in his native town Ponte de Lima, whence he is called the poet of Lima. He then wished to become the historian of his native country, but in this undertaking he did not experience the support on which he had calculated. It is probable that he became intimately acquainted with Ferreira at the court of Lisbon. Desirous of entering upon a life of active occupation, he visited the court of Philip II. at Madrid, where he resided for some time in quality of secretary to the Portuguese embassy. Fate at length involved him in the unfortunate expedition of King Sebastian. After fighting valiantly in the battle of Alcacer Seguer in Africa, he was made prisoner by the victorious Moors. During his captivity he composed several elegies and spiritual songs. On recovering his freedom he returned to his native country where he lived until the year 1596. Since his death he has been the object of severe animadversion, owing particularly to the supposition, which has already been noticed, of his having appropriated to himself some poems of Camoens. But were there no reason to doubt the fact of this plagiarism, Bernardes has sufficiently suffered for it in the esteem of posterity, by the unjust depreciation of his poetic talent in the critical writings of some Portuguese authors of the seventeenth century, more particularly in those of Manoel de Faria e Sousa, with whom this tone of criticism originated. In the eighteenth century, however, justice was rendered both to him and to Ferreira.[198] Without striking out a new course in poetry, and indeed without paying any rigid regard to the distinction between poetry and prose, Bernardes evinces a far greater share of poetic feeling than Ferreira; and, as a poet, if not as an elegant versifier, he is far superior to Andrade Caminha. His spiritual poems are among the very best in the class to which they belong. The title which he gave them, namely:--“Miscellaneous poems to the good Jesus, and the glorious Virgin his mother, &c.”[199] is quite in the spirit of the poetry of the catholic religion. But Bernardes was not capable of viewing catholic Christianity on its only true poetic side, that is to say, the bold character of a miraculous working faith. He confined himself to the representation of the inconceivable grace of the Saviour, of the anguish of heart which the sinner should feel in the deep consciousness of his unworthiness, and of similar dogmata, which certainly may be expressed in poetic phrases, but which unavoidably fetter the imagination, and convert even hymns into litanies.[200] It is only through a pious childishness of feeling, to which catholic Christianity gives birth, that some portion of poetic life has been imparted to the spiritual songs, sonnets, and estancias of Bernardes. That feeling led him to introduce into his sonnets to the holy virgin, a mixture of romantic love; for example, when the poet complains to the virgin that he loves something beside herself;[201] or, when he admires her beauty in a picture, and reflects how beautiful she herself must be. The spiritual songs in the popular style, which are included among the works of Bernardes, are written in Spanish. The temporal songs, elegies, and sonnets of this poet, have the same soft and infantine character, and are therefore not inappropriately presented to the public as an appendix to his pictures of spiritual feeling.[202] A few elegies which he composed during his captivity among the Moors,[203] and some _endechas_ in the old national style,[204] belong to this class. Bernardes has also left behind him eclogues, epistles, and numerous sonnets. His epistles shew the veneration he entertained for the critical judgment of Ferreira, whose cold style, however, certainly could not please him.[205] Many of his sonnets are expressive of the homage with which he submitted his poetry to the judgment of Ferreira, as he did his faith to the doctrines of the church. The elegy in which he laments the death of Ferreira may, therefore, be numbered among his sincerest effusions of the heart.[206]

CORTEREAL.

In the same school of correct poetry with Andrade Caminha and Bernardes, arose the ingenious Jeronymo Cortereal, another of those chivalrous spirits of the sixteenth century, for whom every ordinary sphere of life was too limited. Ambitious of doing honour to his country and his distinguished family, he served in the Portuguese army against the infidels in Asia and Africa. He afterwards settled on his estate near Evora. In his residence, which was situated on a hill, and surrounded by rude precipices, and which commanded an extensive view of the surrounding country, he devoted himself to poetic composition; and sometimes, for the sake of variety, turned his attention to music and painting. This romantic abode of the muses charmed even the cold-hearted Philip II. of Spain, when he visited his kingdom of Portugal. Cortereal, who on that occasion, rendered homage to the new sovereign in verse, had previously often been unfaithful to his native tongue. He is included in the number of those Spanish poets, who indefatigably but vainly vied with each other to convert historical art into epic art, and to produce a Spanish national epopee.[207]--He related in Spanish verse and in a poem of fifteen cantos, the history of the battle of Lepanto, which has given occasion to so much Spanish poetry of every description. In the Portuguese language, he wrote two poems of a similar kind, which, at the time of their production were very much esteemed. The subject of one is the siege of the Portuguese garrison of Diu in India, which was valiantly defended by the Governor, Mascarenhas. In the other of these works Cortereal relates in the same style, the hapless story of Manoel de Souza and his wife, who on their return from India were shipwrecked on the coast of Africa, and who after wandering about for a considerable time, perished among the savages. To impart poetic decoration to prosaic events of this kind, borrowed from the history of the period, was the prevailing fashion of the day in Spain and Portugal; and to banish such narrations from the region of poetry, was an idea that never suggested itself to any poet, still less to the public.[208]

OTHER PORTUGUESE POETS OF THE SIXTEENTH CENTURY--FERREIRA DE VASCONCELLOS; RODRIGUEZ DE CASTRO; LOBO DE SOROPITA; &c.

Unconnected with this classical school, which became extinct about the close of the sixteenth century, several Portuguese poets pursued their own course, nearly in the same manner as Camoens, though not with the same success. Jorge Ferreira de Vasconcellos, for example, a man of considerable acquirements, who held a distinguished post in Lisbon, rendered himself celebrated as the writer of several comedies which were much esteemed. He was also the author of a new romance of the Round Table.[209]

At a somewhat later period lived Estevam Rodriguez de Castro, a poet, and at the same time a learned physician, who was invited to Italy by the grand duke of Tuscany. He is the author of various sonnets, odes and eclogues.

Fernando Rodriguez Lobo de Soropita, the publisher of the miscellaneous poems of Camoens, likewise belongs to this age. Besides his juridical works, he was the author of various pieces of humour in verse.

The present opportunity may be taken to mention the latin verses, which were at this period still current in Portugal, and by the composition of which, men of education, and even men in office of the first rank, endeavoured to obtain a place near the ancient classics, without interfering with the poets who adhered to their vernacular tongue. The learned statesman Miguel de Cabedo de Vasconcellos, who resided for several years in France, was particularly distinguished as a writer of latin verse. Ancient literature seems, at this time, to have had a powerful influence on the education of the Portuguese nobility; and as, at this period, all the most celebrated Portuguese poets belonged to noble families, it cannot be doubted that, the invisible link between the Portuguese and latin poetry, was then much stronger than the visible one, which never can be mistaken in the works of these poets.

To enumerate the remaining names of the Portuguese poets of the age of Camoens, is a task which must be resigned to the writer, whose object it may be to pursue more minutely the details of this particular department of literature. Another Portuguese classic of the sixteenth century, must, however, be included among the number of those poets, who, in a general history of modern poetry and eloquence, are the more worthy to be placed in a conspicuous light, in proportion as they are little celebrated beyond the confines of their native land.

RODRIGUEZ LOBO.

That Portuguese writers, who, in other instances have shewn themselves so careful in the collection of biographic details, should be almost silent respecting the life of such a poet as Francisco Rodriguez Lobo, is a circumstance only to be explained by one of those sports of fortune, through which in literature, as in life, honour is often withheld from the most deserving, and lavished on the worthless. Rodriguez Lobo was also a poet of noble extraction; but nothing is known respecting the history of his life, except that he was born in the town of Leiria, in Portuguese Estremadura, about the middle of the sixteenth century; that by talent and industry he distinguished himself at the university, and afterwards spent the chief portion of his life in the country; and finally, that, in the passage of the Tagus, he perished in that river which in his poetry he had often celebrated in terms of romantic admiration. His remains were interred in the chapel of a convent not far distant from the spot, where the current of the stream cast his body on shore.[210]

To no other poet, after Saa de Miranda, Ferreira and Camoens, are the language and literature of Portugal so much indebted as to Rodriguez Lobo, with whom, indeed, the history of Portuguese eloquence may be said to commence. He so highly improved romantic prose in the Portuguese language, and laid so excellent a foundation for a pure prose style, that in endeavouring to attain classic perfection in that department of composition, later writers have merely followed in the same course. His verse is no way inferior to his prose; and with all his classical refinement he was not, like Ferreira, a poet of limited imagination. Of all the Portuguese poets, Rodriguez Lobo is, in every respect, entitled to the place next in rank to Saa de Miranda and Camoens. His great erudition did not prevent him from being completely imbued with poetic natural feeling, and in pictures drawn from the romantic arcadian world his fancy was inexhaustible. It is indeed only where his descriptions have a pastoral colouring that he is perfectly in his poetic sphere. But within that sphere he occasionally draws resources from practical good sense with a degree of adroitness which is displayed by no previous Portuguese poet.

The writings of Rodriguez Lobo are susceptible of three divisions which approximate to each other. To the first belongs his prose work:--“the Court in the Country,” in which no verses are introduced. Three connected pastoral romances form the second and most considerable portion; here the prose is merely a beautiful combining link by which the work is made a whole. The third comprises the author’s miscellaneous poems.

The _Corte na Aldea, e Noites de Inverno_, (the Court in the Country, and Winter Nights,) is the title of a book, by which Rodriguez Lobo endeavoured to introduce a kind of Ciceronean style into Portuguese prose, and at the same time to furnish a useful guide to the formation of character for public life. The antiquated style of the title is in a certain degree at variance with the classic elegance of the book itself. It is probable that no more in this, than in his other works, would Rodriguez Lobo have avoided the gothic ornaments of which the romantic prose of the Spaniards and Portuguese was never entirely divested, had he not, as a prose writer, been here guided by his favourite Cicero, in whose footsteps he trod. Perhaps he was also acquainted with some Italian works of a similar kind; for at this period the Italian prose writers imitated Cicero; and _Il Cortegiano_ of Castiglione, bears in its subject at least a resemblance to Lobo’s “Court in the Country.” But the direct imitation of Cicero’s style is unquestionably an essential feature in this work. Precisely with the same forms of friendly courtesy, as those which characterize Cicero’s Tusculan and Academic discourses, but with some romantic modifications, Rodriguez Lobo collects around him a party of friends in the country. These friends discourse together concerning the proper education of an elegant man of the world. As conversation occupies the chief portion of the work, the whole is not inappropriately divided into dialogues. Each dialogue has, however, an historical frame work. But even though copying after Cicero’s models, it appears, that Rodriguez Lobo could not, without difficulty, find the path of pure prose composition. The first dialogue opens precisely in the style of an old romance.[211] Nevertheless the long sentence with which it commences, bespeaks, by its facility and rhetorical harmony a cultivation of style, which is not discoverable in the works of any earlier Portuguese prose writer. At the same time the reader is still farther charmed by the delicate and sharp outline which is given of the characteristic features of the assembled interlocutors.[212] The conversation does not take the turn which might be expected; but the natural colouring of the representation is thus augmented. The degree of cultivation by which these gentlemen are distinguished from the ordinary portion of society, leads them, in the first place, to discourse of literature. One of the party very properly observes, that, the country library of a man of their class, should consist chiefly of works on history, poetry, and practical philosophy. This gives rise to an encomium on the Portuguese language, which at that period had to contend with enemies in its native land, and which was still more vehemently attacked by the Spaniards. Cultivation of language again becomes the subject of discussion in these dialogues; and the epistolary style being considered more important than any other to a gentleman who is to figure in the world, Rodriguez Lobo, through the medium of one of the party, gives a full, and for the age in which it was written, a new treatise of the art of correct letter-writing. Even the external elegance of the letter comes under consideration. The interlocutors then discuss appointments, messages and visits; ornamental hyperboles (_encarecimentos_); the difference between love and desire; selfishness; social decorum in manners and discourse; social eloquence generally; the art of social anecdote in particular; witty conversation in society; true gallantry (_cortesia_); education at court, in the army and in the schools. The reader who forms his judgment of this ingenious work, apart from the age in which, and for which, it was written, will probably depreciate its intrinsic merits. Now that the first principles of modern cultivation have become common, the precepts of Rodriguez Lobo will be scorned as trivial by the merest noviciates in politeness; and our students of psychology will feel more inclined to receive instructions from a French observer of mankind of the eighteenth century, than from this Portuguese writer. But in the sixteenth century such a work as the _Corte na Aldea_ could only have been written by a man initiated in the refined manners of his age, and combining a delicate spirit of observation with an extraordinary store of literary knowledge. In Portuguese eloquence it had no prototype. In the descriptive passages only is the style somewhat overcharged with antiquated and pompous phrases. The turns of the dialogue are, like the similar passages in the writings of Cicero, natural and pleasing, though they do not possess the poignant spirit of more recent productions of this kind.[213] Where the exposition of the ideas assumes a totally didactic character, the expression is clear, decided and unostentatiously harmonious.[214] Upon the whole the prose of Rodriguez Lobo has more of an oratorical character than the modern style of conversation admits; but the romantic tone of chivalrous gallantry in the sixteenth century, produced, even in the conversational style, a certain formality and rounding of long periods, by an influence similar to that which the oratorical prose of the forum exercised at Rome in Cicero’s time, over every species of prosaic composition.

But Rodriguez Lobo’s _Corte na Aldea_ is entitled to honourable distinction, for even something more than its general merits, as the first book in classical prose produced in Portugal. By the anecdotes and tales which are interwoven with the dialogue and didactic passages, it furnished the Portuguese with the first model of light narrative style in their native tongue.[215] The letters from the Ciceronean collections, and other ancient and modern works, which Rodriguez Lobo has translated, and introduced as illustrations of his theory of the epistolary style, are likewise very judiciously chosen. Finally, this copious theory of epistolary composition is the first successful attempt at any thing beyond a mere scholastic guide to eloquence in Portuguese literature. Previously to the production of this work, no rhetorical models were known in Portugal, save those of Aristotle, which were transmitted through the second and third hand in so barbarous a form, that a writer found it necessary to forget them in order to learn to express himself without pedantry.

Thus a Portuguese poet was the first who made his countrymen acquainted with the spirit of genuine and elegantly cultivated prose in their native tongue; and, therefore, of all the writings of that poet, the work by which he extended the boundary of the polite literature of his nation, deserves, in the history of that literature, to hold the most conspicuous place. But Rodriguez Lobo ranks still higher among poets than among prose writers, though he neither introduced a new style nor a new form of poetry into Portuguese literature. His three connected pastoral romances, are the most luxuriant blossoms of this old branch of Portuguese poetry. Such a treasure of romantic bucolics as the united works present, is no where else to be found. The prose with which Rodriguez Lobo has incorporated the pastoral poems, can only be regarded as a poetic groundwork. In the present age these romances would not easily find, except in Portugal, and perhaps not even there, a reader possessing sufficient patience to peruse them throughout with attention. Were they even two thirds shorter than they are, their monotony would still be intolerably tiresome except to persons accustomed,--like the polite world of Portugal and Spain, in the time of Rodriguez Lobo,--to pastoralize their joys and sorrows, and to be satisfied with the constant sameness of pastoral composition, if it in some degree flatter the heart and the senses. In describing the subject of this romance, nothing further can be said, than that this or that shepherd and shepherdess occasionally meet, and occasionally separate. The general story unfolds no action which excites particular interest; and as little do the individual descriptions exhibit any character properly fitted for originating action. It may with tolerable certainty be inferred, that the story is a disguised picture of the romantic events of real life, in which the author was engaged. But though the disguises be less mysterious and singular than those of Ribeyro’s old pastoral romance,[216] still they present not the slightest attraction for posterity. If Lobo’s pastoral romance be compared with Montemayor’s Diana, the monotony of its subject will be found to be still more striking. However, notwithstanding that monotony, and also some ornamental excrescences of the old romantic kind, this romance well merits literary distinction, on account of the narrative and descriptive parts, which combine the most pleasing polish of language with a poetic tenderness of style, in which Lobo is not surpassed by Montemayor himself. The descriptions of scenery which frequently occur, are in particular remarkable for exquisite touches of romantic simplicity. They are, doubtless, sketched from nature: the scene is invariably laid in Portugal, and the country is sometimes accurately traced out by the rivers.[217] But the parts in verse are by far the most beautiful of the whole; and the best of the cantigas and canções which occur in this delicate representation of romantic pastoral life, may be regarded as classic models in their kind.

_Primavera_ (Spring) is the title of the first of Lobo’s pastoral romances. Pastoral images of spring are here exhibited in contrast with the complaints of unhappy love. The inexhaustible fertility which Rodriguez Lobo has evinced in the execution of this contrast, seems totally incredible in this prosaic age; for the same impressions and situations are continually recurring in an ever varied form. A descriptive song of spring, full of cheerfulness, opens the beautiful gallery.[218] The spirit of a shepherd, who has been transformed into a fountain, sings the history of his tender passion. Sonnets, canções, tercets, octaves, and redondilhas, are by turns gracefully introduced in the succeeding cantos. Sometimes at the close of these lyric effusions the reader is surprised by ideas, which, however, were in some degree to be expected.[219] In general the enthusiasm of love is represented with somewhat less quaintness by Rodriguez Lobo than by Montemayor. When plays of sentiment running through several stanzas turn on a prevailing idea occurring in the last line of each stanza, Lobo, like Montemayor, usually expresses this idea merely by a simple exclamation. These plays of sentiment are also very pleasingly combined with the usual reflections on the perishableness of all earthly things.[220] The poetic salutations to nature, which to the poet appeared as though she sympathized with him, present, in this pastoral romance, all the charm of the tenderest simplicity.[221] Then again the same melancholy reflections recur in another form.[222] In many of these songs, however, the romantic complaints are carried to an excessive prolixity. That which might be sufficiently well expressed in five or six stanzas, sometimes occupies from thirty to forty. Scope is, however, advantageously given to romantic wit in the style of the age, by the poetic questions and answers with which Rodriguez Lobo’s shepherds and shepherdesses occasionally maintain conversation. In this way antiquated quaintness is successfully avoided, while the poetic character of these sportive exercises is carefully preserved. The plays of wit acquire indeed an augmented interest by being combined with a kind of poetic competition. Thus, for example, the question:--Whether love with or without hope be the truest love? is answered in two different songs.[223] The question in what degree love and jealousy are allied? receives three answers in three songs.[224] Rodriguez Lobo has not been surpassed by any ancient or modern poet in the ingenious simplicity and elegance of these fanciful compositions. But had he been less successful in productions of this class, still the poetic truth, intensity, delicacy and graceful ease of his pastoral cantigas and canções would have entitled him to one of the highest places among the lyric poets of all nations. The reader readily pardons the tedious length of the _Primavera_, as it could not otherwise include so many lyric poems. Even the antiquated division into _Florestas_ (flower-beds), will not displease, if the exquisite lyric effusions which are scattered through the work, be allowed to represent the flowers. That this romance is arranged in geographical divisions according to the rivers of the district in which the scene is laid, must also be excused, though such a plan may not, perhaps, appear quite congenial with the spirit of romantic poetry.

The other two pastoral romances of Lobo are merely continuations of his Spring, which according to the plan on which it is written, might be protracted to infinity. The first continuation is entitled, _O Pastor Peregrino_, (the Wandering Shepherd). It is arranged in divisions, which, like the acts of the Spanish comedies, bear the name of _jornadas_. The second continuation, or the conclusion of the whole romance, is entitled, _O Desenganado_,[225] (the Disenchanted), and its divisions are called _discursos_ (discourses). Here also a rich harvest of lyric flowers charm the reader, though the romance itself becomes even less interesting. Rodriguez Lobo has endeavoured to render this last portion of his romance in a peculiar way instructive. Towards the close, as the events become more romantic, he introduces a portion of his geographical, historical, and physical knowledge. Still sound judgment and a delicate spirit of observation are here manifest.

But Rodriguez Lobo who found only within the boundary or in the vicinity of pastoral poetry the objects and impressions for the poetic representation of which he was destined by nature, was induced to take part with the Portuguese and Spanish poets of his age in the absurd competition for the prize of epopœia. He wrote a work entitled, _O Condestabre de Portugal_, (the Generalissimo of Portugal), which he intended should be a national epic poem. It is, however, merely a versified biography of the renowned Nuno Alvarez Pereira, whom the Portuguese of that age eulogized with an enthusiasm equal to that with which the Spaniards celebrated their favourite Cid. Rodriguez Lobo has collected with all requisite patience the most remarkable events in the life of his hero. He has arranged them chronologically, dividing the whole into twenty cantos, and the long narrative is written in neat octaves. But all the advantage which a story can impart to a poem is wanting in this tedious work. It is difficult to conceive how a man of Rodriguez Lobo’s poetic taste, could have written verses in this style without being conscious that he was only rhyming historical prose. The imagination has had but little or no share either in the cultivation of the style or the painting of the situations; and the whole work exhibits no trace of poetic invention. But it is soon evident that from beginning to end the author is resolved never to be at variance with historical truth. Thus Rodriguez Lobo purposely repressed his natural poetic feeling in order to conform with the false notions of epic composition, which were at that time firmly established in Spain and Portugal. So much, indeed, was he under the dominion of those notions that he has not had the courage to mingle even as much poetry with his narrative, as the Spaniard Ercilla introduced in his Araucana.[226] The few stanzas which Camoens in his Lusiad consecrates to Nuno Alvarez,[227] are worth more than the twenty cantos of Lobo’s versified biography. In a philological point of view, however, the composition deserves praise, for the simplicity, correctness and elegance of its language. A gleam of poetic beauty here and there distinguishes some of the descriptive and pathetic passages, and repays the labour of a perusal.