Excerpt from The English Poets: Selections With Critical Introductions by Various Writers and a General Introduction; Appendix to Vol; IV, Browning, Matthew Arnold, Tennyson

His own generation indeed meant more than one. He repre sented in some respects the generation into which he was born, but yet more a later one which he ante-dated. This being so, he could not expect an eager welcome from his earlier contemporaries. Phantoms of the past are recognisable, and respectable, but phan toms of the future are rarely popular. Yet it was fortunate that he stood just where he did in time, rather than nearer to those who were coming to meet him and call him Master. For he was born while the divine breath of Poetry, that comes we know not whence and goes we know not whither, was streaming over England. He grew up through years when she stood elate, with victory behind her, and looking forward with all manner of sanguine beliefs 1n the future. So he brought into a later age not only the fuller poetic inspiration, the sincere Romance of the earlier, but its sanguine confident tem perament. This temperament alone would not have recommended him to a generation which had been promised Canaan and landed in a quagmire, had it not been combined with others which made him one of themselves. But this being so, his cheerful courage, his belief in God and the ultimate triumph of good were as a tower of strength to his weaker brethren. It was not only as a poet, but as a prophet or philosopher, that he won his disciples. He himself once said that 'the right order of things' is 'philosophy first, and Poetry, which is its highest outcome, afterwards.' Yet this union of Philosophy and Poetry is dangerous, especially if Philosophy be allowed to take precedence. For Philosophy is commonly more perishable than Poetry, or at any rate it is apt sooner to require resetting to rid it of an antiquated air. Whatever is worth having in the philosophy of a Rousseau soon passes into the common stock. Emile is dead, but Rousseau lives by his pictures of beautiful Nature and singular human nature.

Browning's philosophy is mainly religious. It has been said of him with truth: His processes of thought are often scientific in their precision of analysis; the sudden conclusion which he imposes upon them is transcendental and inept.' This was not so much due to a defect in his own mind as to the circumstances of the world of thought about him. An interest in theological questions had been quickened and spread by more than one religious revival, and then scientific and historical criticism began to make its voiceheard.' Intelligent religious people could not close their ears to it, but they were as yet unprepared either to accept or to efi'ectually combat its conclusions. Hence there arose in very many minds a confusion between two Opposing strains of thought, similar to that which has been remarked in Browning's poetry, and something like a religious system in which what was called Doubt and Faith had each its allotted part. Here was plainly a transition state of thought, and it is one from which men's minds have already moved away in opposite directions; but it has left deep traces on the literature of the middle Victorian period. Browning's philosophy does not fundamentally dilier from that of other poets and writers of the time. It was by his superior powers of analysis, by the swiftness and ingenuity of his mind, that he was in advance of them and retained his influence over a generation that had ceased to look to them for guidance. Besides, his philosophy does not all bear the stamp of the temporary. He has some less transient religious thoughts, and many varied and fertile views of human life, breathing energy, courage, benignant wisdom and those who like can make a system of them.

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