« ZurückWeiter »
expression. Poetry is the employment of either for the noblest purposes. The imagination has three totally distinct functions. It combines, and by combination creates new forms; but the secret principle of this combination has not been shown by the analysts. Again, it treats, or regards, both the simple images and its own combinations in peculiar ways; and thirdly, it penetrates, analyzes, and reaches truths by no other faculty discoverable. The essential characters of composition, properly so called, are these. The mind which desires the new feature summons up before it those images which it supposes to be of the kind wanted, of these it takes the one which it supposes to be fittest, and tries it: if it will not answer, it tries another, until it has obtained such an association as pleases it. In this operation, if it be of little sensibility, it regards only the absolute beauty or value of the images brought before it; -- -- --and takes that or those which it thinks fairest or most interesting, without any regard to their sympathy with those for whose company they are destined. In composition the mind can only take cognizance of likeness or dissimilarity, or of abstract beauty among the ideas it brings together. But neither likeness nor dissimilarity secures harmony. We saw in the chapter on unity that likeness destroyed harmony or unity of membership, and that difference did not necessarily secure it, but only that particular imperfection in each of the harmonizing parts which can only be supplied by its fellow part. If therefore, the combination made is to be harmonious, the artist must induce in each of its component parts (suppose two only, for simplicity’s sake) such imperfection as that the other shall put it right. If one of them be perfect by itself, the other will be an excrescence. Both must be faulty when separate, and each corrected by the presence of
the other. If he can accomplish this, the result will be beautiful; it will be a whole, an organized body with dependent members; —he is an inventor. If not, let his separate features be as beautiful, as apposite, or as resemblant as they may, they form no whole. They are two members glued together. A powerfully imaginative mind seizes and combines at the same instant, not only two, but all the important ideas of its poem or picture, and while it works with any one of them, it is at the same instant working with and modifying all in their relations to it, never losing sight of their bearings on each other; as the motion of a snake's body goes through all parts at once, and its volition acts at the same instant in coils that go contrary ways. This faculty is indeed something that looks as if man were made after the image of God. It is inconceivable, admirable, altogther divine. There is, however, a limit to the power of all human imagination. When the relations to be observed are absolutely necessary, and highly complicated, the mind cannot grasp them, and the esult is a total deprivation of all power of imagination associative in such matter. For this reason, no human mind has ever conceived a new animal. We have thus far been defining that combining operation of the imagination which appears to be in a sort mechanical; we must now examine its dealings with its separate conceptions. Its function and gift are the getting at the root, its nature and dignity depend on its holding things always by the heart. Take its hand from off the beating of that, and it will prophesy no longer; it looks not in the eyes, it judges not by the voice, -it describes not by outward features, all that it affirms, judges, or describes, it affirms from within. It drinks the very vital sap of that it deals with: once there it is at liberty to throw up what new shoots it will, so always that the true juice and sap be in them, and to prune and twist them at its pleasure, and bring them to fairer fruit than grew on the old tree. It may seem to the reader that I am incorrect in calling this penetrating, possession-taking faculty, imagination. Be it so, the name is of little consequence; the faculty itself, called by what name we will, I insist upon as the highest intellectual power of man. There is no reasoning in it, it works not by algebra, nor by integral calculus, it is a piercing, Pholas-like mind's tongue that works and tastes into the very rock heart, no matter what be the subject submitted to it, substance or spirit, all is alike, divided asunder, joint and marrow, whatever utmost truth, life, principle, it has, laid bare, and that which has no truth, life, nor principle, dissipated into its original smoke at a touch. The whispers at men's ears it lifts into visible angels. Vials that have lain sealed in the deep sea a thousand years it unseals, and brings out of them Genii. Every great conception of poet or painter is held and treated by this faculty. Every character that is so much as touched by men like AEschylus, Homer, Dante, or Shakspeare, is by them held by the heart; and every circumstance or sentence of their being, speaking, or seeming, is seized by process from within, and is referred to that inner secret spring of which the hold is never lost for an instant; so that every sentence, as it has been thought out from the heart, opens for us a way down to the heart, leads us to the centre, and then leaves us to gather what more we may; it is the open sesame of a huge, obscure, endless cave, with inexhaustible treasure of pure gold scattered in it; the wandering about and gathering the pieces may be left to any of us, all can accomplish that; but the first opening of that invisible door in the rock is of the imagination only. I believe it will be found that the entirely unimaginative mind sees nothing of the object it has to dwell upon or describe,
and is therefore utterly unable, as it is blind itself, to set any. thing before the eyes of the reader The fancy sees the outside, and is able to give a portrait of the outside, clear, brilliant, and full of detail. The imagination sees the heart and inner nature, and makes them felt, but is often obscure, mysterious, and interrupted, in its giving of outer detail. Take an instance. A writer with neither imagination nor fancy, describing a fair lip, does not see it, but thinks about it, and about what is said of it, and calls it well-turned, or rosy, or delicate, or lovely, or afflicts us with some other quenching and chilling epithet. Now hear fancy speak,“Her lips were red, and one was thin,
Compared with that was next her chin,
The real, red, bright being of the lip is there in a moment. But it is all outside; no expression yet, no mind. Let us go a step farther with Warner, of fair Rosamond struck by Eleanor.
“With that she dashed her on the lips
The tenderness of mind begins to mingle with the outside color, the imagination is seen in its awakening. Next Shelley,–
“Lamp of life, thy lips are burning
In Milton it happens, I think, generally, and in the case before . us most certainly, that the imagination is mixed and broken with fancy, and so the strength of the imagery is part of iron and part of clay.
“Bring the rathe primrose, that forsaken dies (Imagination)
Fancy, as she stays at the externals, can never feel. She is one of the hardest hearted of the intellectual faculties, or rather one of the most purely and simply intellectual. She cannot be made serious, no edge tools but she will play with; whereas the imagination is in all things the reverse. She cannot be but serious; she sees too far, too darkly, too solemnly, too earnestly, ever to smile. There is something in the heart of everything, if we can reach it, that we shall not be inclined to laugh at. The av%glègov yéNadua of the sea is on its surface, not in the deep.
Now, observe, while, as it penetrates into the nature of things, the imagination is preëminently a beholder of things as they are, it is, in its creative function, an eminent beholder of things when and where they are NOT; a seer, that is, in the prophetic sense, calling “the things that are not as though they were,” and for ever delighting to dwell on that which is not tangibly present. And its great function being the calling forth, or back, that which is not visible to bodily sense, it has of course been made to take delight in the fulfilment of its proper function, and preéminently to enjoy, and spend its energy, on things past and future, or out of sight, rather than things present, or in sight. So that if the imagination is to be called to take delight in any object, it will not be always well, if we can help it, to put the real object there, before it. The imagination would on the whole rather have it not there;—the reality and substance are rather in the imagination's way; it would think a good deal more of the thing if it could not see