COLERIDGE\'S MEMOIR OF KEBLE[20]

  [20]
  A Memoir of the Rev. John Keble. By the Right Hon. Sir J.T.
  Coleridge. Saturday Review, 20th March 1860.

Mr. Keble has been fortunate in his biographer. There have been since his death various attempts to appreciate a character manifestly of such depth and interest, yet about which outsiders could find so little to say. Professor Shairp, of St. Andrews, two or three years ago gave a charming little sketch, full of heart and insight, and full too of noble modesty and reverence, which deserves to be rescued from the danger of being forgotten into which sketches are apt to fall, both on account of its direct subject, and also for the contemporary evidence which it contains of the impressions made on a perfectly impartial and intelligent observer by the early events of the Oxford movement. The brilliant Dean of Westminster, in Macmillan\'s Magazine, has attempted, with his usual grace and kindliness, to do justice to Keble\'s character, and has shown how hard he found the task. The paper on Keble forms a pendant to a recent paper on Dean Milman. The two papers show conspicuously the measure and range of Dr. Stanley\'s power; what he can comprehend and appreciate in religious earnestness and height, and what he cannot; in what shapes, as in Dean Milman, he can thoroughly sympathise with it and grasp it, and where its phenomena, as in Mr. Keble, simply perplex and baffle him, and carry him out of his depth.

Sir John Coleridge knew Keble probably as long and as intimately as any one; and on the whole, he had the most entire sympathy with his friend\'s spirit, even where he disagreed with his opinions. He thoroughly understood and valued the real and living unity of a character which mostly revealed itself to the outer world by what seemed jerks and discordant traits. From early youth, through manhood to old age, he had watched and tested and loved that varied play and harmony of soul and mind, which was sometimes tender, sometimes stern, sometimes playful, sometimes eager; abounding with flashes of real genius, and yet always inclining by instinctive preference to things homely and humble; but which was always sound and unselfish and thorough, endeavouring to subject itself to the truth and will of God. To Sir John Coleridge all this was before him habitually as a whole; he could take it in, not by putting piece by piece together, but because he saw it. And besides being an old and affectionate and intelligent friend, he was also a discriminating one. In his circumstances he was as opposite to Keble as any one could be; he was a lawyer and man of the world, whose busy life at Westminster had little in common with the studies or pursuits of the divine and the country parson.

Such an informant presents a picture entirely different in kind from the comments and criticisms of those who can judge only from Mr. Keble\'s writings and religious line, or from the rare occasions in which he took a public part. These appearances, to many who willingly acknowledge the charm which has drawn to him the admiration and affection of numbers externally most widely at variance with him, do not always agree together. People delight in his poetry who hate his theology. They cannot say too much of the tenderness, the depth, the truth, the quick and delicate spirit of love and purity, which have made his verses the best interpreters and soothers of modern religious feeling; yet, in the religious system from which his poetry springs, they find nothing but what seems to them dry, harsh, narrow, and antiquated. He attracts and he repels; and the attraction and repulsion are equally strong. They see one side, and he is irresistible in his simplicity, humbleness, unworldliness, and ever considerate charity, combined with so much keenness and freshness of thought, and such sure and unfailing truth of feeling. They see another, and he seems to them full of strange unreality, strained, exaggerated, morbid, bristling with a forced yet inflexible intolerance. At one moment he seems the very ideal of a Christian teacher, made to win the sympathy of all hearts; the next moment a barrier rises in the shape of some unpopular doctrine or some display of zealous severity, seeming to be a strange contrast to all that was before, which utterly astonishes and disappoints. Mr. Keble was very little known to the public in general, less so even than others whose names are associated with his; and it is evident that to the public in general he presented a strange assemblage of incoherent and seemingly irreconcilable qualities. His mind seemed to work and act in different directions; and the results at the end seemed to be with wide breaks and interruptions between them. But a book like this enables us to trace back these diverging lines to the centre from which they spring. What seemed to be in such sharp contradiction at the outside is seen to flow naturally from the perfectly homogeneous and consistent character within. Many people will of course except to the character. It is not the type likely to find favour in an age of activity, doubt, and change. But, as it was realised in Mr. Keble, there it is in Sir John Coleridge\'s pages, perfectly real, perfectly natural, perfectly whole and uniform, with nothing double or incongruous in it, though it unfolded itself in various and opposite ways. And its ideal was simply that which has been consecrated as the saintly character in the Christian Church since the days of St. John—the deepest and most genuine love of all that was good; the deepest and most genuine hatred of all that was believed to be evil.

The picture which Sir John Coleridge puts before us, though deficient in what is striking and brilliant, is a sufficiently remarkable and uncommon one. It is the picture of a man of high cultivation and intellect, in whom religion was not merely something flavouring and elevating life, not merely a great element and object of spiritual activity, but really and unaffectedly the one absorbing interest, and the spring of every thought and purpose. Whether people like such a character or not, and whether or not they may think the religion wrong, or distorted and imperfect, if they would fairly understand the writer of the Christian Year they must start from this point. He was a man who, without a particle of the religious cant of any school, without any self-consciousness or pretension or unnatural strain, literally passed his clays under the quick and pervading influence, for restraint and for stimulus, of the will and presence of God. With this his whole soul was possessed; its power over him had not to be invoked and stirred up; it acted spontaneously and unnoticed in him; it was dominant in all his activity; it quenched in him aims, and even, it may be, faculties; it continually hampered the free play of his powers and gifts, and made him often seem, to those who had not the key, awkward, unequal, and unintelligible. But for this awful sense of truth and reality unseen, which dwarfed to him all personal thoughts and all present things, he might have been a more finished writer, a more attractive preacher, a less indifferent foster-father to his own works. But it seemed to him a shame, in the presence of all that his thoughts habitually dwelt with, to think of the ordinary objects of authorship, of studying anything of this world for its own sake, of perfecting works of art, of cultivating the subtle forces and spells of language to give attractiveness to his writings. Abruptness, inadequacy, and obscurity of expression were light matters, and gave him little concern, compared with the haunting fear of unreal words. This "seeking first the kingdom of God and His righteousness," as he understood it, was the basis of all that he was; it was really and unaffectedly his governing principle, the root of his affections and his antipathies, just as to other men is the passion for scientific discovery or political life.

But within these limits, and jealously restrained by these conditions, a strongly marked character, exuberant with power and life, and the play of individual qualities, displayed itself. There were two intellectual sides to his mind—one which made him a poet, quickness and delicacy of observation and sympathetic interpretation, the realising and anticipating power of deep feeling and penetrative imagination; the other, at first sight, little related to poetry, a hard-headed, ingenious, prosaic shrewdness and directness of common sense, dealing practically with things as they are and on the whole, very little curious about scientific questions and precision, argumentative in a fashion modelled on Bishop Butler, and full of logical resource, good and, often it must be owned, bad. It was a mind which unfolded first under the plain, manly discipline of an old-fashioned English country parsonage, where the unshowy piety and strong morality and modest theology of the middle age of Anglicanism, the school of Pearson, Bull, and Wilson, were supreme. And from this it came under the new influences of bold and independent thought which were beginning to stir at Oxford; influences which were at first represented by such men as Davison, Copleston, and, above all, Whately; influences which repelled Keble by what he saw of hardness, shallowness, and arrogance, and still more of self-sufficiency and intellectual display and conceit in the prevailing tone of speculation, but which nevertheless powerfully affected him, and of which he showed the traces to the last Sir John Coleridge is disappointing as to the amount of light which he throws on the process which was going on in Keble\'s mind during the fifteen years or so between his degree and the Christian Year; but there is one touch which refers to this period. Speaking in 1838 of Alexander Knox, and expressing dislike of his position, "as on the top of a high hill, seeing which way different schools tend," and "exercising a royal right of eclecticism over all," he adds:—

I speak the more feelingly because I know I was myself inclined to eclecticism at one time; and if it had not been for my father and my brother, where I should have been now, who can say?

But he was a man who, with a very vigorous and keen intellect, capable of making him a formidable disputant if he had been so minded, may be said not to have cared for his intellect. He used it at need, but he distrusted and undervalued it as an instrument and help. Goodness was to him the one object of desire and reverence; it was really his own measure of what he respected and valued; and where he recognised it, and in whatever shape, grave or gay, he cared not about seeming consistent in somehow or other paying it homage. People who knew him remember how, in this austere judge of heresy, burdened by the ever-pressing conviction of the "decay" of the Church and the distress of a time of change, tenderness, playfulness, considerateness, the restraint of a modesty which could not but judge, yet mistrusted its fitness, marked his ordinary intercourse. Overflowing with affection to his friends, and showing it in all kinds of unconventional and unexpected instances, keeping to the last a kind of youthful freshness as if he had never yet realised that he was not a boy, and shrunk from the formality and donnishness of grown-up life, he was the most refined and thoughtful of gentlemen, and in the midst of the fierce party battles of his day, with all his strong feeling of the tremendous significance of the strife, always a courteous and considerate opponent. Strong words he used, and used deliberately. But those were the days when the weapons of sarcasm and personal attack were freely handled. The leaders of the High Church movement were held up to detestation as the Oxford Malignants, and they certainly showed themselves fully able to give their assailants as good as they brought; yet Mr. Keble, involved in more than one trying personal controversy, feeling as sternly and keenly as any one about public questions, and tried by disappointment and the break up of the strongest ties, never lost his evenness of temper, never appeared in the arena of personal recrimination. In all the prominent part which he took, and in the resolute and sometimes wrathful tone in which he defended what seemed harsh measures, he may have dropped words which to opponents seemed severe ones, but never any which even they could call a scornful one or a sneer.

It was in keeping with all that he was—a mark of imperfection it may be, yet part of the nobleness and love of reality in a man who felt so deeply the weakness and ignorance of............