Chapter 6

Knowing but little of Dunbar's life, our interest is naturally concentrated on what of his writings remain to us. And to modern eyes the old poet is a singular spectacle. His language is different than ours; his mental structure and modes of thought are unfamiliar; in his intellectual world, as we map it out to ourselves, it is difficult to conceive how a comfortable existence could be attained. Times, manners, and ideas have changed, and we look upon Dunbar with a certain reverential wonder and curiosity as we look upon Tantallon, standing up, grim and gray, in the midst of the modern landscape. The grand old fortress is a remnant of a state of things which have utterly passed away. Curiously, as we walk beside it, we think of the actual human life its walls contained. In those great fire-places logs actually burned once, and in winter nights men-at-arms spread out big palms against the grateful heat. In those empty apartments was laughter, and feasting, and serious talk enough in troublous times, and births, and deaths, and the bringing home of brides in their blushes. This empty moat was filled with water, to keep at bay long-forgotten enemies, and yonder loop-hole was made narrow, as a protection from long-moulded arrows. In Tantallon we know the Douglasses lived in state, and bearded kings, and hung out banners to the breeze; but a sense of wonder is mingled with our knowledge, for the bothy of the Lothian farmer is even more in accordance with our methods of conducting life. Dunbar affects us similarly. We know that he possessed a keen intellect, a blossoming fancy, a satiric touch that blistered, a melody that enchanted Northern ears; but then we have lost the story of his life, and from his poems, with their wonderful contrasts, the delicacy and spring-like flush of feeling, the piety, the freedom of speech, the irreverent use of the sacredest names, the "Flyting" and the "Lament for the Makars," there is difficulty in making one's ideas of him cohere. He is present to the imagination, and yet remote. Like Tantallon, he is a portion of the past. We are separated from him by centuries, and that chasm we are unable to bridge properly.

The first thing that strikes the reader of these poems is their variety and intellectual range. It may be said that--partly from constitutional turn of thought, partly from the turbulent and chaotic time in which he lived, when families rose to splendour and as suddenly collapsed, when the steed that bore his rider at morning to the hunting-field returned at evening masterless to the castle-gate--Dunbar's prevailing mood of mind is melancholy; that he, with a certain fondness for the subject, as if it gave him actual relief, moralised over the sandy foundations of mortal prosperity, the advance of age putting out the lights of youth, and cancelling the rapture of the lover, and the certainty of death. This is a favourite path of contemplation with him, and he pursues it with a gloomy sedateness of acquiescence, which is more affecting than if he raved and foamed against the inevitable. But he has the mobility of the poetic nature, and the sad ground-tone is often drowned in the ecstasy of lighter notes. All at once the "bare ruined choirs" are covered with the glad light-green of spring. His genius combined the excellencies of many masters. His "Golden Targe" and "The Thistle and the Rose" are allegorical poems, full of colour, fancy, and music. His "Two Married Women and the Widow" has a good deal of Chaucer's slyness and humour. "The Dance of the Deadly Sins," with its fiery bursts of imaginative energy, its pictures finished at a stroke, is a prophecy of Spenser and Collins, and as fine as anything they have accomplished; while his "Flytings" are torrents of the coarsest vituperation. And there are whole flights of occasional poems, many of them sombre-coloured enough, with an ever-recurring mournful refrain, others satirical, but all flung off, one can see, at a sitting; in the few verses the mood is exhausted, and while the result remains, the cause is forgotten even by himself. Several of these short poems are almost perfect in feeling and execution. The melancholy ones are full of a serious grace, while in the satirical a laughing devil of glee and malice sparkles in every line. Some of these latter are dangerous to touch as a thistle--all bristling and angry with the spikes of satiric scorn.

In his allegorical poems--"The Golden Targe," "The Merle and the Nightingale," "The Thistle and the Rose"--Dunbar's fancy has full scope. As allegories, they are, perhaps, not worth much; at all events, modern readers do not care for the adventures of "Quaking Dread and Humble Obedience"; nor are they affected by descriptions of Beauty, attended by her fair damsels, Fair Having, Fine Portraiture, Pleasance, and Lusty Cheer. The whole conduct and machinery of such things are too artificial and stilted for modern tastes. Stately masques are no longer performed in earls' mansions; and when a sovereign enters a city, a fair lady, with wings, representing Loyalty, does not burst out of a pasteboard cloud and recite a poetical address to Majesty. In our theatres the pantomime, which was originally an adumbration of human life, has become degraded. Symbolism has departed from the boards, and burlesque reigns in its stead. The Lord Mavor's Show, the last remnant of the antique spectacular taste, does not move us now; it is held a public nuisance; it provokes the rude "chaff" of the streets. Our very mobs have become critical. Gog and Magog are dethroned. The knight feels the satiric comments through his armour. The very steeds are uneasy, as if ashamed. But in Dunbar the allegorical machinery is saved from contempt by colour, poetry, and music.

Quick surprises of beauty, and a rapid succession of pictures, keep the attention awake. Now it is--

"May, of mirthful monethis queen, Betwixt April and June, her sisters sheen, Within the garden walking up and down."

Now--

"The god of windis, Eolus, With variand look, richt like a lord unstable."

Now the nightingale--

"Never sweeter noise was heard with livin' man, Nor made this merry, gentle nightingale; Her sound went with the river as it ran Out throw the fresh and flourished lusty vale."

And now a spring morning--

"Ere Phoebus was in purple cape revest, Up raise the lark, the heaven's minstrel fine In May, in till a morrow mirthfullest.

"Full angel-like thir birdis sang their hours Within their curtains green, in to their hours Apparelled white and red with bloomes sweet; Enamelled was the field with all colours, The pearly droppis shook in silver shours; While all in balm did branch and leavis fleet. To part fra Phoebus did Aurora greet, Her crystal tears I saw hing on the flours, Whilk he for love all drank up with his heat.

"For mirth of May, with skippis and with hops, The birdis sang upon the tender crops, With curious notes, as Venus' chapel clerks; The roses young, new spreading of their knops, Were powderit bricht with heavenly beriall drops, Through beams red, burning as ruby sparks; The skies rang for shouting of the larks, The purple heaven once scal't in silver slops, Oure gilt the trees, branches, leaves, and barks."

The finest of Dunbar's poems in this style is "The Thistle and the Rose." It was written in celebration of the marriage of James with the Princess Margaret of England, and the royal pair are happily represented as the national emblems. It, of course, opens with a description of a spring morning. Dame Nature resolves that every bird, beast, and flower should compeer before her highness; the roe is commanded to summon the animals, the restless swallow the birds, and the "conjured" yarrow the herbs and flowers. In the twinkling of an eye they stand before the queen. The lion and the eagle are crowned, and are instructed to be humble and just, and to exercise their powers mercifully:--

"Then callit she all flouris that grew in field, Discerning all their seasons and effeirs, Upon the awful thistle she beheld And saw him keepit with a bush of spears: Consid'ring him so able for the weirs, A radius crown of rubies she him gave, And said, 'In field, go forth and fend the lave.'"

The rose, also, is crowned, and the poet gives utterance to the universal joy on occasion of the marriage--type of peace between two kingdoms. Listen to the rich music of according voices:--

"Then all the birds sang with voice on hicht, Whose mirthful soun' was marvellous to hear; The mavis sang, Hail Rose, most rich and richt, That does up flourish under Phoebus' sphere, Hail, plant of youth, hail Princess, dochter dear; Hail blosom breaking out of the bluid royal, Whose precious virtue is imperial.

"The merle she sang, Hail, Rose of most delight, Hail, of all floris queen an' sovereign! The lark she sang, Hail, Rose both red and white; Most pleasant flower, of michty colours twane: The nichtingale sang, Hail, Nature's suffragane, In beauty, nurture, and every nobleness, In rich array, renown, and gentleness.

"The common voice up raise of birdes small, Upon this wise, Oh, blessit be the hour That thou was chosen to be our principal! Welcome to be our Princess of honour, Our pearl, our pleasance, and our paramour, Our peace, our play, our plain felicity; Christ thee comfort from all adversity."

But beautiful as these poems are, it is as a satirist that Dunbar has performed his greatest feats. He was by nature "dowered with the scorn of scorn," and its edge was whetted by life-long disappointment. Like Spenser, he knew--

"What Hell it is in suing long to bide."

And even in poems where the mood is melancholy, where the burden is the shortness of life and the unpermanence of felicity, his satiric rage breaks out in single lines of fire. And although his satire is often almost inconceivably coarse, the prompting instinct is healthy at bottom. He hates Vice, although his hand is too often in the kennel to pelt her withal. He lays his grasp on the bridle-rein of the sleek prelate, and upbraids him with his secret sins in language unsuited to modern ears. His greater satires have a wild sheen of imagination about them. They are far from being cold, moral homilies. His wrath or his contempt breaks through the bounds of time and space, and brings the spiritual world on the stage. He wishes to rebuke the citizens of Edinburgh for their habits of profane swearing, and the result is a poem, which probably gave Coleridge the hint of his "Devil's Walk." Dunbar's satire is entitled the "Devil's Inquest." He represents the Fiend passing up through the market, and chuckling as he listens to the strange oaths of cobbler, maltman, tailor, courtier, and minstrel. He comments on what he hears and sees with great pleasantry and satisfaction. Here is the conclusion of the piece:--

"Ane thief said, God that ever I chaip, Nor ane stark widdy gar me gaip, But I in hell for geir wald be. The Devil said, 'Welcome in a raip: Renounce thy God, and cum to me.'

"The fishwives net and swore with granes, And to the Fiend saul flesh and banes; They gave them, with ane shout on hie. The Devil said, 'Welcome all at anes; Renounce your God, and cum to me.'

"The rest of craftis great aiths swair, Their wark and craft had nae compair, Ilk ane unto their qualitie. The Devil said then, withouten mair, 'Renounce your God, and cum to me.'"

But the greatest of Dunbar's satires--in fact, the greatest of all his poems--is that entitled "The Dance of the Seven Deadly Sins." It is short, but within its compass most swift, vivid, and weird. The pictures rise on the reader's eye, and fade at once. It is a singular compound of farce and earnest. It is Spenser and Hogarth combined--the wildest grotesquerie wrought on a background of penal flame. The poet conceives himself in a dream, on the evening preceding Lent, and in his vision he heard Mahoun command that the wretched who "had ne'er been shriven" should dance before him. Immediately a hideous rout present themselves; "holy harlots" appear in their finery, and never a smile wrinkles the faces of the onlookers; but when a string of "priests with their shaven necks" come in, the arches of the unnameable place shakes with the laughter of all the fiends. Then "The Seven Deadly Sins" begin to leap at once:--

"And first of all the dance was Pride, With hair wyld back and bonnet on side."

He, with all his train, came skipping through the fire.

"Then Ire came in with sturt and strife; His hand was aye upon his knife;"

and with him came armed boasters and braggarts, smiting each other with swords, jagging each other with knives. Then Envy, trembling with secret hatred, accompanied by his court of flatterers, backbiters, calumniators and all the human serpentry that lurk in the palaces of kings. Then came Covetousness, with his hoarders and misers, and these the fiends gave to drink of newly-molten gold.

"Syne Swearness, at the second bidding, Came like a sow out of a midding:"

and with him danced a sleepy crew, and Belial lashed them with a bridle-rein, and the fiends gave them a turn in the fire to make them nimbler. Then came Lechery, led by Idleness, with a host of evil companions, "full strange of countenance, like torches burning bright." Then came Gluttony, so unwieldy that he could hardly move:--

"Him followed mony foul drunkart With can and callop, cup and quart, In surfeit and excess."

"Drink, aye they cried," with their parched lips; and the fiends gave them hot lead to lap. Minstrels, it appears, are not to be found in that dismal place:--

"Nae minstrels played to them but doubt, For gleemen there were halden out By day and eik by nicht: Except a minstrel that slew a man, So to his heritage he wan, And entered by brieve of richt."

And to the music of the solitary poet in hell, the strange shapes pass. The conclusion of this singular poem is entirely farcical. The devil is resolved to make high holiday:

"Then cried Mahoun for a Hielan Padyane, Syne ran a fiend to fetch Makfadyane, Far north-wast in a neuck; Be he the coronach had done shout, Ersche men so gatherit him about, In hell great room they took. Thae tarmigants, with tag and tatter, Full loud in Ersche begoud to clatter, And roup like raven and rook. The Devil sae deaved was with their yell, That in the deepest pot of hell He smorit them with smook."

There is one other poem of Dunbar's which may be quoted as a contrast to what has been already given. It is remarkable as being the only one in which he assumes the character of a lover. The style of thought is quite modern; bereave it of its uncouth orthography, and it might have been written to-day. It is turned with much skill and grace. The constitutional melancholy of the man comes out in it; as, indeed, it always does when he finds a serious topic. It possesses more tenderness and sentiment than is his usual. It is the night-flower among his poems, breathing a mournful fragrance:--

"Sweit rose of vertew and of gentilnes, Delytsum lyllie of everie lustynes, Richest in bontie, and in beutie cleir, And every vertew that to hevin is dear, Except onlie that ye ar mercyles,

"Into your garthe this day I did persew: Thair saw I flowris that fresche wer of dew, Baith quhyte and reid most lustye wer to seyne, And halsum herbis upone stalkis grene: Yet leif nor flour fynd could I nane of rew.

"I doute that March, with his cauld blastis keyne, Hes slane this gentill herbe, that I of mene; Quhois pitewous deithe dois to my hart sic pane, That I wald mak to plant his rute agane, So comfortand his levis unto me bene."

The extracts already given will enable the reader to form some idea of the old poet's general power--his music, his picturesque faculty, his colour, his satire. Yet it is difficult from what he has left to form any very definite image of the man. Although his poems are for the most part occasional, founded upon actual circumstances, or written to relieve him from the over-pressure of angry or melancholy moods, and although the writer is by no means shy or indisposed to speak of himself, his personality is not made clear to us. There is great gap of time between him and the modern reader; and the mixture of gold and clay in the products of his genius, the discrepancy of elements, beauty and coarseness, Apollo's cheek, and the satyr's shaggy limbs, are explainable partly from a want of harmony and completeness in himself, and partly from the pressure of the half-barbaric time. His rudeness offends, his narrowness astonishes. But then we must remember that our advantages in these respects do not necessarily arise from our being of a purer and nobler essence. We have these things by inheritance; they have been transmitted to us along a line of ancestors. Five centuries share with us the merit of the result. Modern delicacy of taste and intellectual purity--although we hold them in possession, and may add to their sheen before we hand them on to our children--are no more to be placed to our personal credits than Dryden's satire, Pope's epigram, Marlborough's battles, Burke's speeches, and the victories of Trafalgar and Waterloo. Intellectual delicacy has grown like our political constitution. The English duke is not the creator of his own wealth, although in his keeping it makes the earth around him a garden, and the walls of his house bright with pictures. But our inability to conceive satisfactorily of Dunbar does not arise from this alone. We have his works, but then they are not supplemented by personal anecdote and letters, and the reminiscences of contemporaries. Burns, for instance,--if limited to his works for our knowledge of him,--would be a puzzling phenomenon. He was in his poems quite as spoken as Dunbar, but then they describe so wide an area, they appear so contradictory, they seem often to lead in opposite directions. It is, to a large extent, through his letters that Burns is known, through his short, careless, pithy sayings, which imbedded themselves in the memories of his hearers, from the recollections of his contemporaries and their expressed judgments, and the multiform reverberations of fame lingering around such a man--these fill up interstices between works, bring apparent opposition into intimate relationship, and make wholeness out of confusion. Not on the stage alone, in the world also, a man's real character comes out best in his asides. With Dunbar there is nothing of this. He is a name, and little more. He exists in a region to which rumour and conjecture have never penetrated. He was long neglected by his countrymen, and was brought to light as if by accident. He is the Pompeii of British poetry. We have his works, but they are like the circumvallations of a Roman camp on the Scottish hillside. We see lines stretching hither and thither, but we cannot make out the plan, or divine what purposes were served. We only know that every crumpled rampart was once a defence; that every half-obliterated fosse once swarmed with men; that it was once a station and abiding-place of human life, although for centuries now remitted to silence and blank summer sunshine.

A LARK'S FLIGHT

Rightly or wrongly, during the last twenty or thirty years a strong feeling has grown up in the public mind against the principle, and a still stronger feeling against the practice, of capital punishments. Many people who will admit that the execution of the murderer may be, abstractly considered, just enough, sincerely doubt whether such execution be expedient, and are in their own minds perfectly certain that it cannot fail to demoralise the spectators. In consequence of this, executions have become rare; and it is quite clear that many scoundrels, well worthy of the noose, contrive to escape it. When, on the occasion of a wretch being turned off, the spectators are few, it is remarked by the newspapers that the mob is beginning to lose its proverbial cruelty, and to be stirred by humane pulses; when they are numerous, and especially when girls and women form a majority, the circumstance is noticed and deplored. It is plain enough that, if the newspaper considered such an exhibition beneficial, it would not lament over a few thousand eager witnesses: if the sermon be edifying, you cannot have too large a congregation; if you teach a moral lesson in a grand, impressive way, it is difficult to see how you can have too many pupils. Of course, neither the justice nor the expediency of capital punishments falls to be discussed here. This, however, may be said, that the popular feeling against them may not be so admirable a proof of enlightenment as many believe. It is true that the spectacle is painful, horrible; but in pain and horror there is often hidden a certain salutariness, and the repulsion of which we are conscious is as likely to arise from debilitation of public nerve, as from a higher reach of public feeling. To my own thinking, it is out of this pain and hatefulness that an execution becomes invested with an ideal grandeur. It is sheer horror to all concerned--sheriffs, halbertmen, chaplain, spectators, Jack Ketch, and culprit; but out of all this, and towering behind the vulgar and hideous accessories of the scaffold, gleams the majesty of implacable law. When every other fine morning a dozen cut-purses were hanged at Tyburn, and when such sights did not run very strongly against the popular current, the spectacle was vulgar, and could be of use only to the possible cut-purses congregated around the foot of the scaffold. Now, when the law has become so far merciful; when the punishment of death is reserved for the murderer; when he can be condemned only on the clearest evidence; when, as the days draw slowly on to doom, the frightful event impending over one stricken wretch throws its shadow over the heart of every man, woman, and child in the great city; and when the official persons whose duty it is to see the letter of the law carried out perform that duty at the expense of personal pain,--a public execution is not vulgar, it becomes positively sublime. It is dreadful, of course; but its dreadfulness melts into pure awfulness. The attention is taken off the criminal, and is lost in a sense of the grandeur of justice; and the spectator who beholds an execution, solely as it appears to the eye, without recognition of the idea which towers behind it, must be a very unspiritual and unimaginative spectator indeed.