As long as there is satire, the poet is, as it were, particeps criminis. One sees not but he had best let bad take care of itself, and have to do only with what is beyond suspicion. If you light on the least vestige of truth, and it is the weight of the whole body still which stamps the faintest trace, an eternity will not suffice to extol it, while no evil is so huge, but you grudge to bestow on it a moment of hate. Truth never turns to rebuke falsehood; her own straightforwardness is the severest correction. Horace would not have written satire so well if he had not been inspired by it, as by a passion, and fondly cherished his vein. In his odes, the love always exceeds the hate, so that the severest satire still sings itself, and the poet is satisfied, though the folly be not corrected.
A sort of necessary order in the development of Genius is, first, Complaint; second, Plaint; third, Love. Complaint, which is the condition of Persius, lies not in the province of poetry. Erelong the enjoyment of a superior good would have changed his disgust into regret. We can never have much sympathy with the complainer; for after searching nature through, we conclude that he must be both plaintiff and defendant too, and so had best come to a settlement without a hearing. He who receives an injury is to some extent an accomplice of the wrongdoer.
Perhaps it would be truer to say that the highest strain of the muse is essentially plaintive. The saint’s are still tears of joy. Who has ever heard the Innocent sing?
But the divinest poem, or the life of a great man, is the severest satire; as impersonal as Nature herself, and like the sighs of her winds in the woods, which convey ever a slight reproof to the hearer. The greater the genius, the keener the edge of the satire.
Hence we have to do only with the rare and fragmentary traits, which least belong to Persius, or shall we say, are the properest utterances of his muse; since that which he says best at any time is what he can best say at all times. The Spectators and Ramblers have not failed to cull some quotable sentences from this garden too, so pleasant is it to meet even the most familiar truth in a new dress, when, if our neighbor had said it, we should have passed it by as hackneyed. Out of these six satires, you may perhaps select some twenty lines, which fit so well as many thoughts that they will recur to the scholar almost as readily as a natural image; though when translated into familiar language, they lose that insular emphasis which fitted them for quotation. Such lines as the following, translation cannot render commonplace. Contrasting the man of true religion with those who, with jealous privacy, would fain carry on a secret commerce with the gods, he says:—
Haud cuivis promptum est, murmurque humilesque susurros
Tollere de templis; et aperto vivere voto.
It is not easy for everyone to take murmurs and low
Whispers out of the temples, and live with open vow.
To the virtuous man, the universe is the only sanctum sanctorum, and the penetralia of the temple are the broad noon of his existence. Why should he betake himself to a subterranean crypt, as if it were the only holy ground in all the world which he had left unprofaned? The obedient soul would only the more discover and familiarize things, and escape more and more into light and air, as having henceforth done with secrecy, so that the universe shall not seem open enough for it. At length, it is neglectful even of that silence which is consistent with true modesty, but by its independence of all confidence in its disclosures, makes that which it imparts so private to the hearer that it becomes the care of the whole world that modesty be not infringed.
To the man who cherishes a secret in his breast, there is a still greater secret unexplored. Our most indifferent acts may be matter for secrecy, but whatever we do with the utmost truthfulness and integrity, by virtue of its pureness, must be transparent as light.
In the third satire, he asks:—
Est aliquid quò tendis, et in quod dirigis arcum?
An passim sequeris corvos, testâve, lutove,
Securus quò pes ferat, atque ex tempore vivis?
Is there anything to which thou tendest, and against which thou directest thy bow?
Or dost thou pursue crows, at random, with pottery or clay,
Careless whither thy feet bear thee, and live ex tempore?
The bad sense is always a secondary one. Language does not appear to have justice done it, but is obviously cramped and narrowed in its significance, when any meanness is described. The truest construction is not put upon it. What may readily be fashioned into a rule of wisdom, is here thrown in the teeth of the sluggard, and constitutes the front of his offence. Universally, the innocent man will come forth from the sharpest inquisition and lecturing, the combined din of reproof and commendation, with a faint sound of eulogy in his ears. Our vices always lie in the direction of our virtues, and in their best estate are but plausible imitations of the latter. Falsehood never attains to the dignity of entire falseness, but is only an inferior sort of truth; if it were more thoroughly false, it would incur danger
