become Rector of Stock, in Essex, urged him to write to Thurlow. But Cowper was much too sensitive to do so. "He is very liberal, generous, and discerning," he replied, "but he is well aware of the tricks that are played upon such occasions, and after fifteen years' interruption of all intercourse between us, would translate my letter into this language-Pray remember the poor." But he was not without great hope that Thurlow would do something for him unasked, and it is not impossible that the latter had the will to do so, but lacked opportunity. At any rate he appointed, without solicitation, his and Cowper's friend Hill as his secretary. There seems an expression of disappointment in the end of a letter of Cowper to Hill, dated February 15, 1781. "Farewell, my friend, better than any I have to boast of either among the Lords-or gentlemen of the House of Commons." The latter clause probably refers to his cousin, Colonel Cowper, judging from some expressions in the earlier part of the letter. The letters written at this period are among the most delightful of his compositions, full of kindly humour, and rarely morbid. Even those to Newton-there are not many-avoid religious discussion. He encloses to whomsoever he may be writing the last new poem he has thrown off, apparently with no thought but that of amusing his friends.

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One piece written now requires special mention, and that not of a pleasant character. Martin Madan's name has occurred more than once in this biography; it will be remembered that he was Cowper's first cousin, and chaplain of the Lock Hospital. In 1781 he published a work in two large octavos, to which he afterwards added a third as supplement, entitled Thelyphthora; or a Treatise on Marriage," and the estimate which he made of his performance may be judged by the first sentence which it contains :-"The Author doth not scruple to call this Treatise one of the most important and interesting Publications that have appeared since the days of the Protestant Reformation." The substance of it is that Polygamy is a state which was not only allowed by the Most High to the Jews, but spoken of in His law in such a manner as to show that it received His sanction to the end of the world. There is an abundance of learned discussion of the sacred languages, and many quotations from the Fathers, the author throughout taking his position upon the strictest literalism, and holding himself bound by every word of the Sacred Book, but rejecting every other ground of argument. The book has never been reprinted,—not even by Brigham Young. But it is a work which has left its mark. It is no wild guess to say that it had much to do with John Henry Newman's growing disgust towards, and final rejection of, Protestantism. "Protestantism," he said, long before quitting the English Church, "has sometimes developed into Polygamy." When one remembers what the tone of his mind was from youth, what a high store he set upon the celibate life, it will be felt with what shuddering he must have penned that sentence. And when it is compared with his renewed and distinct reference to Madan's book in his celebrated correspondence with Mr. Kingsley

(pp. 17, 18), there can be no question that a system which could have produced such a book must long have raised an antagonism in his mind.

Cowper and Newton would of course have no such thought as this. Instead of generalizing upon it, they came to the conclusion that it was simply the work of a vicious and immorally-minded man. To one who knows so little of Madan as I have been able to discover, it is impossible to give any judgment on this point. But internal evidence does not support such a view. If Madan ever looked sorrowfully upon his charge at the Lock, and thought how each fallen woman had been once an innocent child, and might have been a happy wife with children round her knees, is it to be wondered at that he pondered on the question "On what theory might these have been wives?" Dwelling upon this,-being (let it be remembered) a Puritan in theology, and Judaizing in his view of the Scriptures,- -one is not surprised that he rushed into the notion that the polygamy of the Mosaic days is not contrary to the will of God, and that by the restoration of it harlotry might be put an end to. If we start with the assumption that the law of the Pentateuch is the basis and limit of all moral legislation whatsoever,—and such an assumption should scarcely appear startling to many Protestants, -then the whole of Madan's doctrine follows as a matter of course, for no one disputes the minor premiss, that Polygamy was allowed and practised. But those

who hold that the world has been under a Divine Education, that the Christian Church has mounted on the stepping-stones of Judaism to higher things, will hold the theory to be an outrage on religion,- on the whole Bible. The consensus of Christian nations, of all nations indeed which have emerged out of barbarism, has a far higher authority in this matter than texts out of Leviticus.* It is not wonderful that the righteous instincts of Cowper revolted at the theory. But considering his kinship with Madan, and their former intercourse, his course is certainly much to be regretted. His epigrams upon the book, poor enough, were only written for Newton's eye; but he wrote, and printed anonymously (1781), a long Poem entitled "Antithelyphthora," + and a wretched production it is. It seems almost incredible that such a foolish straining after the comic, such a coarse and vulgar effusion, could have proceeded from so delightful a humorist and such a thorough gentleman. It may be said in excuse that he was now only a novice in the art of Poetry, and that as most of the poets that he had read were coarse, he may have thought it a necessity to be the same, just as Waller could not get on without an imaginary Saccharissa.

Cowper appears to have been somewhat ashamed of the production himself, for neither he nor his executors ever included it in his works. It was only by a curious accident that its authorship was discovered. Southey found, in a book which he had borrowed, a note from Samuel Rose--a friend of Cowper's of whom mention

* For some thoughts in this criticism I am indebted to my friend Professor Plumptre.
+ See page 330.

In

will hereafter be made,-to Isaac Reid, shut between the leaves as a marker. this note Rose, in answer to a question, gives the name of the poem, and speaks of it as Cowper's. Southey made inquiry at the British Museum, and found the work, printed in quarto. Allusions in Cowper's letters confirm the proof of its authorship, and it has ever since been included in his works. If his own wishes could have been consulted, I cannot help thinking that it would have continued buried in the Museum.

It was Mrs. Unwin who first proposed to him some work of greater importance, and on his acquiescence suggested “The Progress of Error," to be made the subject of a moral satire. He found the new occupation so congenial to his taste, and so successful in dispelling his melancholy, that he worked at it incessantly. When that was finished, he wrote "Truth," "Table-Talk," "Expostulation,” all in such rapid succession, that these four poems, begun in December 1780, were finished in the following March. He had acquainted Newton with what he was doing, and now requested him to find a publisher. His intention was to add a few of his smaller pieces to these large ones, and so to make a moderate-sized volume. Newton went to his own publisher, Joseph Johnson, who at once consented, and took all the risk. The volume was sent to the publisher in April 1781, and he, on the ground that the publishing season was over, proposed to Cowper to enlarge the volume. He accordingly wrote Hope," and soon afterwards "Charity." The latter occupied him about a fortnight; it was finished on the 12th of July. Whilst the book was being printed, he began once more, and wrote "Conversation," and "Retirement." He also called upon Newton to assist him further by writing a preface. After some demur, Newton consented. When it was written, Johnson was frightened at the serious tone of it, and, though Cowper was still willing to let it appear, both he and Newton agreed to its being withdrawn, though the latter was somewhat displeased. It was first printed in the fifth edition at his request. It will be found in p. 47 of the present volume; in all other respects pp. 45—179 contain a reprint of the first edition.

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On the eve of publication Cowper disclosed it for the first time to Unwin. The latter, who had been the recipient of all his small pieces as they were produced, was hurt at his friend's reticence, and Cowper, evidently conscious that he had ground for annoyance, laboured, not with the best grace, to remove it. He was, however, successful, and friendship continued uninterrupted. A few stanzas were hastily written, and placed at the end of the volume, in order that if this should be the author's last publication, a memorial of his friendship with Unwin might be preserved.

All this while he was very happy, kept so by employment and by hope. It was while he was correcting his proofs, during what he called an African summer, that he hit upon a simple means of comfort. He had previously built himself a greenhouse, which a gardener, he said, would think nothing of carrying away on his back. He now converted it into a summerhouse, hanging mats all round to keep

out the sun, and carpeting the floor. Here now most of his time was spent, with myrtles in the window, and birds and rustling foliage making melody all around, and the letter describing it is perhaps the most beautiful of all his beautiful letters.* This summerhouse is now classic ground, and the care of each successive owner has preserved it to this day in its original state.

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Cowper says, in one of his letters written at this period, that he has only read one English poet for the last twenty years; a statement sufficient to justify me in not comparing him with other writers of the time. He had nothing to do with them. He may have read Percy's Reliques (published the same year that he removed to Huntingdon), but it is not very likely. The author whose style he imitated most was Churchill. But his position was a new one in literature. His foremost idea when he began "The Progress of Error" was to be, not merely a Poet, but a teacher,—a Vates. The title which Hayley gives him, The Bard of Christianity," expresses what he sought after for himself. "Table Talk" was not the first written of the long poems, but he placed it first, as explaining his aims. As its name implies, it is a somewhat desultory production. A. and B. begin to converse about true and false Glory, then pass on to the duties, difficulties, and shortcomings of kings. A. hints that B. might turn his verse to useful account by propounding therein some plan for paying the national debt, but is told that even the engineering skill of Brindley could not turn Helicon to such a purpose. "Let us, at all events,” says A. "have something practical. Why does a Briton love liberty?" This leads to a discussion of the English character, and of the use and abuse of liberty. B. takes a gloomy view of the present position of England, but A. reminds him that a like view was widely prevalent just when Lord Chatham's wonderful successes began. "Yet that view was correct," replies B., "and if Sin get the mastery of the nation the gloomy prognostications will yet come true." The growing passion of the verses excites A.'s notice, and this leads to a descant upon the functions of the Poet, and this again to the present condition of English Poetry. The bard holds that there is one new field into which the Poet may enter, namely, Religion.

"All other themes are sped,
Hackneyed and worn to the last flimsy thread."

It were indeed, he exclaims, a noble aim for one to entrance his hearers by singing the love of Christ. Better even doggrel verse on high topics than flowing numbers on base ones. This is the author's preface, in fact, to the rest. What was the character of the religion which he thus set himself to expound we need hardly say. It was "Evangelicalism," the form which all earnestness took at that period in the history of the Church of England, the reaction against the "Evidential" and "Moral" Theology of the years preceding. Its defects as well as

*To Newton, Aug. 16, 1781.

*

excellences are faithfully reflected in the poems of Cowper. "Experimental" was one of Newton's favourite words, and the religion taught by him was too much based upon experiences and thoughts and feelings, and thus often fell short of the fulness and breadth of the Gospel. The morbid self-consciousness which is often so painful in Cowper is certainly owing, in some degree, to the same cause. The two quiet recluses at Olney, spending half their time in reading Evangelical sermons, and discussing them afterwards, never brought into contact with active men of the world, became unable to make allowance, or to view charitably opinions which did not coincide with their own. But, on the other hand, Cowper's natural kindliness and generosity caused his narrowness of view to vanish directly he came into contact with good people who thought differently. The indignation which flashes along his lines is directed against an abstract “Mr. Legality;" had he met with him in the flesh, he would have shown more consideration for him. The only personalities in these poems are the attacks upon “Occiduus” and Madan, both in "The Progress of Error." Had he known a live bishop, he might even have shown some mercy to his order. Certainly no man ever disliked bishops more cordially; and as one looks over the list of that period there seems little reason why he should have held them in veneration. Thomas Newton and Lowth are the only names which have any claim to be remembered. A curious instance of what we have been saying is furnished by the fact that in his poem of "Expostulation" Cowper spoke severely of the Roman Catholics, but, after it was printed off, cancelled the leaf. It has been commonly asserted and denied that he did so out of respect to the Throckmortons, who were Roman Catholics, and whose acquaintance he had made in the interval. § It is not unlikely that there is some truth in this statement. They came into his neighbourhood just at the time when the poem was being printed, and though there was no intimacy till two years after, there were civilities between them. But it was probably simple good taste which led him to make the cancel. One thing we never lose sight of in reading Cowper—he is a gentleman, well-bred, scholarly, pure-minded, sincere, and without offence. When he exchanged a harsh view for a more charitable one, it was not through policy, but because experience had modified his opinion.

His political views also smack of his retirement. He had no books of his own, and was dependent upon loans from his friends. His knowledge of history was very slight. For example, he thought that the Latin element in our language was owing to the Roman conquest. He sat at home and read Mrs. Macaulay and the St. James's Chronicle, and prophesied without a misgiving of error that the

* See page xxxiv.

+I do not know whether the following expression of opinion has ever appeared in print. I copied it from his MS. : “ Bishops are κακα θηρία, γαστέρες αργοι. Dated Sept. 24, 1786. It is characteristic of him that on renewing acquaintance, years afterwards, with his old friend Walter Bagot, he went somewhat out of his way to speak a civil word of his brother, who had been made Bishop of Norwich (Tirocinium, p. 290, 1. 435).

↑ See note on Expostulation, l. 390.

§ See hereafter, page lv.