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Precisely at this point starts off what I presume to think the great error of Lord Carlisle. He postulates as if it were a mere gift of inevitable instinct, what too certainly is the gift, and the tardy gift, of training; which training, again, is not to be won from efforts of study, but is in the nature of a slow deposition–or sediment, as it were–from a constant, perhaps at the moment, an unconscious, experience. Apparently the error is twofold: first, an oversight, in which it is probable that, without altogether overlooking the truth, Lord Carlisle allowed to it a very insufficient emphasis; but, secondly, a positive misconception of a broad character. The oversight is probably his own, and originating in a general habit of too large and liberal concession; but the misconception, I suspect, that he owes to another.

First, concerning the first. It is evidently assumed, in the adoption of Pope for his subject, that mechanic artists, as a body, are capable of appreciating Pope. I deny it; and in this I offer them no affront. If they cannot enjoy, or if often they cannot so much as understand Pope, on the other hand they can both enjoy and understand a far greater poet. It is no insult; but, on the contrary, it is often a secret compliment to the simplicity and the breadth of a man’s intellectual nature that he cannot enter into the artificial, the tortuous, the conventional. Many a rude mind has comprehended to the full, both Milton in his elementary grandeur and Shakspeare in his impassioned depths, that could not have even dimly guessed at the meaning of a situation in comedy where the comic rested upon arbitrary rules and conventional proprieties. In all satiric sketches of society, even where the direct object may happen to have a catholic intelligibility, there is much amongst the allusions that surround and invest it which no man will ever understand that has not personally mixed in society, or understand without very disproportional commentaries; and even in that case he will not enjoy it. This is true of such compositions as a class; but Pope, in reference to this difficulty, is disadvantageously distinguished even amongst his order. Dryden, for instance, is far larger and more capacious in his satire, and in all the genial parts would approach the level of universal sympathies; whereas Pope, besides that the basis of his ridicule is continually too narrow, local, and casual, is rank to utter corruption with a disease far deeper than false refinement or conventionalism. Pardon me, reader, if I use a coarse word and a malignant word, which I should abhor to use unless where, as in this case, I seek to rouse the vigilance of the inattentive by the apparent intemperance of the language. Pope, in too many instances, for the sake of some momentary and farcical effect, deliberately assumes the license of a liar. Not only he adopts the language of moral indignation where we know that it could not possibly have existed, seeing that the story to which this pretended indignation is attached was to Pope’s knowledge a pure fabrication, but he also cites, as weighty evidences in the forum of morality, anecdotes which he had gravely transplanted from a jest-book. [Footnote 5] Upon this, however, the most painful feature amongst Pope’s literary habits, I will not dwell, as I shall immediately have occasion to notice it again. I notice it at all only for its too certain effect in limiting the sympathy with Pope’s satiric and moral writings. Absolute truth and simplicity are demanded by all of us as preconditions to any sympathy with moral expressions of anger or intolerance. In all conventionalism there is a philosophic falsehood; and that would be more than sufficient to repel all general sympathy with Pope from the mind of the laboring man, apart from the effect of direct falsification applied to facts, or of fantastic extravagance applied to opinions. Of this bar to the popularity of Pope, it cannot be supposed that Lord Carlisle was unaware. Doubtless he knew it, but did not allow it the weight which in practice it would be found to deserve. Yet why? Suppose that the unpopular tendency in Pope’s writings were of a nature to be surmounted–upon a sufficient motive arising, suppose it not absolutely impossible to bring Pope within the toleration of working-men, upon whom, however, all that is bad would tell fearfully, and most of Pope’s peculiar brilliancy would absolutely go for nothing–this notwithstanding, suppose the point established that by huge efforts, by pulling and hauling, by coaxing and flattering, and invita Minerva, the working-man might at length be converted to Pope; yet, finally, when all was over, what object, what commensurate end, could be alleged in justification of so much preternatural effort? You have got your man into harness, that is true, and in a sullen fashion he pulls at his burden. But, after all, why not have yoked him according to his own original inclinations, and suffered him to pull where he would pull cheerfully? You have quelled a natural resistance, but clearly with so much loss of power to all parties as was spent uponthe resistance; and with what final gain to any party?