THE GUARDIAN-ANGEL

A PICTURE AT FANO

1855

I

Dear and great Angel, wouldst thou only leave That child, when thou hast done with him, for me! Let me sit all the day here, that when eve Shall find performed thy special ministry, And time come for departure, thou, suspending Thy flight, mayst see another child for tending, Another still, to quiet and retrieve.

II

Then I shall feel thee step one step, no more, From where thou standest now, to where I gaze, —And suddenly my head is covered o'er With those wings, white above the child who prays Now on that tomb—and I shall feel thee guarding Me, out of all the world; for me, discarding Yon heaven thy home, that waits and opes its door.

III

I would not look up thither past thy head Because the door opes, like that child, I know, For I should have thy gracious face instead, Thou bird of God! And wilt thou bend me low Like him, and lay, like his, my hands together, And lift them up to pray, and gently tether Me, as thy lamb there, with thy garment's spread?

IV

If this was ever granted, I would rest My head beneath thine, while thy healing hands Close-covered both my eyes beside thy breast, Pressing the brain, which too much thought expands, Back to its proper size again, and smoothing Distortion down till every nerve had soothing, And all lay quiet, happy and suppressed.

V

How soon all worldly wrong would be repaired! I think how I should view the earth and skies And sea, when once again my brow was bared After thy healing, with such different eyes. O world, as God has made it! All is beauty: And knowing this, is love, and love is duty. What further may be sought for or declared?

VI

Guercino drew this angel I saw teach (Alfred, dear friend!)—that little child to pray, Holding the little hands up, each to each Pressed gently,—with his own head turned away Over the earth where so much lay before him Of work to do, though heaven was opening o'er him, And he was left at Fano by the beach.

VII

We were at Fano, and three times we went To sit and see him in his chapel there, And drink his beauty to our soul's content —My angel with me too: and since I care For dear Guercino's fame (to which in power And glory comes this picture for a dower, Fraught with a pathos so magnificent)—

VIII

And since he did not work thus earnestly At all times, and has else endured some wrong— I took one thought his picture struck from me, And spread it out, translating it to song. My love is here. Where are you, dear old friend? How rolls the Wairoa at your world's far end? This is Ancona, yonder is the sea.

The three poems, Caliban on Setebos, Rabbi Ben Ezra, and A Death in the Desert, should be read in that order; for there is a logical order in the thought. The first is God as an amphibious brute would imagine him: the second is noble Hebrew theism: the third is the Christian God of Love. Whilst the second is the finest poem of the three, the first is the most original. The word "upon" is ironical: it is Caliban's treatise on theology. We read Caliban on God, as we read Mill on Political Economy: for Caliban, like many a human theologian, does not scruple to speak the last word on the nature of the Supreme Being. The citation from the Psalms is a rebuke to gross anthropomorphism: Caliban, like the Puritans, has simply made God in his own image.

The difference between Shakespeare's and Browning's Caliban is simply the difference between Shakespeare and Browning. Shakespeare made the monster for decorative purposes, to satisfy his love of the grotesque, as an architect placed gargoyles on a cathedral: the grotesque is an organic part of romantic art. Browning is interested not in Caliban's appearance, but in his processes of thought. Suppose a monster, half fish, half beast, living with supreme comfort in the slime, could think: what kind of God would he imagine had created this world?

Caliban speaks in the third person (does Browning make a slip when he changes occasionally to the first?) in order to have indicated the low order of his intelligence; just as a little child says, "Don't hurt her: she hasn't done anything wrong." He is lying in liquid refuse, with little lizards deliciously tickling his spine (such things are entirely a matter of taste, what would be odious to us would be heaven to a sow) and having nothing to do for the moment, like a man in absolute leisure, turns his thoughts to God. He believes that God is neither good nor bad, but simply capricious. What's the use of being God, if you can't do what you like? He treats earth's creatures as a wanton boy treats his toys; they belong to me; why shouldn't I break them if I choose? No one ought to complain of misfortunes: you can not expect God is going to reward the virtuous and punish the guilty. He has no standards whatever. Just as I, Caliban, sit here and watch a procession of crabs: I might lazily make up my mind, in a kind of sporting interest, to count them as they pass; to let twenty go in safety, and smash the twenty-first, loving not, hating not, just choosing so. When I feel like it, I help some creatures; if in another mood, I torment others; that's the way God treats us, that's the way I would act if I were God.

As Caliban's theology has much of the human in it, so his practical reasoning is decidedly human in its superstition. Granted that we are in the hands of a childish and capricious God, who amuses himself with torturing us, who laughs at our faces distorted with pain, what is the thing we ought to do? How shall we best manage? Caliban's advice is dear: don't let Him notice you: don't get prominent: above all, never boast of your good fortune, for that will surely draw God's attention, and He will put you where you belong. This superstition, that God is against us, is deep-seated in human nature, as the universal practice of "touching wood" sufficiently demonstrates. If a man says, "I haven't had a cold this winter," his friends will advise him to touch wood; and if he wakes up the next morning snuffling, he will probably soliloquise, "What a fool I was! Why couldn't I keep still? Why did I have to mention it? Now see what I've got!"

Caliban disagreed with his mother Sycorax on one important point. She believed in the future life. Caliban says such a belief is absurd. There can be nothing worse than this life. Its good moments are simply devices of God to strengthen us so that He can torture us again, just as in the good old times the executioners gave the sufferers they were tormenting some powerful stimulant, so that they might return to consciousness and suffer; for nothing cheated the spectators worse than to have the victim die during the early stages of the torture. The object was to keep the wretch alive as long as possible. Thus in this life we have moments of comparative ease and rest, wherein we recuperate a little, just as the cat lets the mouse recover strength enough to imagine he is going to get away.

Caliban is of course an absolute and convinced pessimist. A malevolent giant is not so bad a God as an insane child. And Browning means that pessimism is what we should naturally expect from so rudimentary an intellect as Caliban's, which judges the whole order of the universe from proximate and superficial evidences.

The close of the poem is a good commentary on some human ideas of what kind of service is pleasing to God. Poor Caliban! he had saved up some quails, meaning to have a delicious meal. But in his fear he cries to God, I will let them fly, if you will only spare me this time! I will not eat whelks for a month, I will eat no chocolates during Lent, anything to please God!