Graham's Magazine Vol XXXIII No. 2 August 1848

THE LATE MARIA BROOKS

This remarkable woman was not only one of the first writers of her country, but she deserves to be ranked with the most celebrated persons of her sex who have lived in any nation or age. Within the last century woman has done more than ever before in investigation, reflection and literary art. On the continent of Europe an Agnesi, a Dacier and a Chastelet have commanded respect by their learning, and a De Stael, a Dudevant and a Bremer have been admired for their genius; in Great Britain the names of More, Burney, Barbauld, Baillie, Somerville, Farrar, Hemans, Edgeworth, Austen, Landon, Norman and Barrett, are familiar in the histories of literature and science; and in our own country we turn with pride to Sedgwick, Child, Beecher, Kirkland, Parkes Smith, Fuller, and others, who in various departments have written so as to deserve as well as receive the general applause; but it may be doubted whether in the long catalogue of those whose works demonstrate and vindicate the intellectual character and position of the sex, there are many names that will shine with a clearer, steadier, and more enduring lustre than that of Maria del Occidente.

Maria Gowen, afterward Mrs. Brooks, upon whom this title was conferred originally I believe by the poet Southey, was descended from a Welsh family that settled in Charlestown, near Boston, sometime before the Revolution. A considerable portion of the liberal fortune of her grandfather was lost by the burning of that city in 1775, and he soon afterward removed to Medford, across the Mystic river, where Maria Gowen was born about the year 1795. Her father was a man of education, and among his intimate friends were several of the professors of Harvard College, whose occasional visits varied the pleasures of a rural life. From this society she derived at an early period a taste for letters and learning. Before the completion of her ninth year she had committed to memory many passages from the best poets; and her conversation excited special wonder by its elegance, variety and wisdom. She grew in beauty, too, as she grew in years, and when her father died, a bankrupt, before she had attained the age of fourteen, she was betrothed to a merchant of Boston, who undertook the completion of her education, and as soon as she quitted the school was married to her. Her early womanhood was passed in commercial affluence; but the loss of several vessels at sea in which her husband was interested was followed by other losses on land, and years were spent in comparitive indigence. In that remarkable book, "Idomen, or the Vale of Yumuri," she says, referring to this period: "Our table had been hospitable, our doors open to many; but to part with our well-garnished dwelling had now become inevitable. We retired, with one servant, to a remote house of meaner dimensions, and were sought no longer by those who had come in our wealth. I looked earnestly around me; the present was cheerless, the future dark and fearful. My parents were dead, my few relatives in distant countries, where they thought perhaps but little of my happiness. Burleigh I had never loved other than as a father and protector; but he had been the benefactor of my fallen family, and to him I owed comfort, education, and every ray of pleasure that had glanced before me in this world. But the sun of his energies was setting, and the faults which had balanced his virtues increased as his fortune declined. He might live through many years of misery, and to be devoted to him was my duty while a spark of his life endured. I strove to nerve my heart for the worst. Still there were moments when fortitude became faint with endurance, and visions of happiness that might have been mine came smiling to my imagination. I wept and prayed in agony."

In this period poetry was resorted to for amusement and consolation. At nineteen she wrote a metrical romance, in seven cantos, but it was never published. It was followed by many shorter lyrical pieces which were printed anonymously; and in 1820, after favorable judgments of it had been expressed by some literary friends, she gave to the public a small volume entitled "Judith, Esther, and other Poems, by a Lover of the Fine Arts." It contained many fine passages, and gave promise of the powers of which the maturity is illustrated by "Zophiël," very much in the style of which is this stanza:

And this picture of a boy:

And this description of the preparations of Esther to appear before Ahasuerus:

Among the shorter poems are several that are marked by fancy and feeling, and a graceful versification, of one of which, an elegy, these are the opening verses:

In 1823 Mr. Brooks died, and a paternal uncle soon after invited the poetess to the Island of Cuba, where, two years afterward, she completed the first canto of "Zophiël, or the Bride of Seven," which was published in Boston in 1825. The second canto was finished in Cuba in the opening of 1827; the third, fourth and fifth in 1828; and the sixth in the beginning of 1829. The relative of Mrs. Brooks was now dead, and he had left to her his coffee plantation and other property, which afforded her a liberal income. She returned again to the United States, and resided more than a year in the vicinity of Dartmouth College, where her son was pursuing his studies; and in the autumn of 1830, she went to Paris, where she passed the following winter. The curious and learned notes to "Zophiël," were written in various places, some in Cuba, some in Hanover, some in Canada, (which she visited during her residence at Hanover,) some at Paris, and the rest at Keswick, in England, the home of Robert Southey, where she passed the spring of 1831. When she quitted the hospitable home of this much honored and much attached friend, she left with him the completed work, which he subsequently saw through the press, correcting the proof sheets himself, previous to its appearance in London in 1833.

The materials of this poem are universal; that is, such as may be appropriated by every polished nation. In all the most beautiful oriental systems of religion, including our own, may be found such beings as its characters. The early fathers of Christianity not only believed in them, but wrote cumbrous folios upon their nature and attributes. It is a curious fact that they never doubted the existence and the power of the Grecian and Roman gods, but supposed them to be fallen angels, who had caused themselves to be worshiped under particular forms, and for particular characteristics. To what an extent, and to how very late a period this belief has prevailed, may be learned from a remarkable little work of Fontenelle,1 in which that pleasing writer endeavors seriously to disprove that any preternatural power was evinced in the responses of the ancient oracles. The Christian belief in good and evil angels is too beautiful to be laid aside. Their actual and present existence can be disproved neither by analogy, philosophy, or theology, nor can it be questioned without casting a doubt also upon the whole system of our religion. This religion, by many a fanciful skeptic, has been called barren and gloomy; but setting aside all the legends of the Jews, and confining ourselves entirely to the generally received Scriptures, there will be found sufficient food for an imagination warm as that of Homer, Apelles, Phidias, or Praxiteles. It is astonishing that such rich materials for poetry should for so many centuries have been so little regarded, appropriated, or even perceived.

The story of Zophiël, though accompanied by many notes, is simple and easily followed. Reduced to prose, and a child, or a common novel reader, would peruse it with satisfaction. It is in six cantos, and is supposed to occupy the time of nine months: from the blooming of roses at Ecbatana to the coming in of spices at Babylon. Of this time the greater part is supposed to elapse between the second and third canto, where Zophiël thus speaks to Egla of Phraërion:

Yet still she bloomed – uninjured, innocent —

Though now for seven sweet moons by Zophiël watched and wooed.

The king of Medea, introduced in the second canto, is an ideal personage; but the history of that country, near the time of the second captivity, is very confused, and more than one young prince resembling Sardius, might have reigned and died without a record. So much of the main story however as relates to human life is based upon sacred or profane history; and we have sufficient authority for the legend of an angel's passion for one of the fair daughters of our own world. It was a custom in the early ages to style heroes, to raise to the rank of demigods, men who were distinguished for great abilities, qualities or actions. Above such men the angels who are supposed to have visited the earth were but one grade exalted, and they were capable of participating in human pains and pleasures. Zophiël is described as one of those who fell with Lucifer, not from ambition or turbulence, but from friendship and excessive admiration of the chief disturber of the tranquillity of heaven: as he declares, when thwarted by his betrayer, in the fourth canto:

During the whole interview in which this stanza occurs, the deceiver of men and angels exhibits his alledged power of inflicting pain. He says to Zophiël, after arresting his course:

To which Zophiël replies:

Phraërion, another fallen angel, but of a nature gentler than that of Zophiël, is thus introduced:

Such are the principal preter-human characters in the poem. Egla, the heroine, is a Hebress of perfect beauty, who lives with her parents not far from the city of Ecbatana, and has been saved, by stratagem, from a general massacre of captives, under a former king of Medea. Being brought before the reigning monarch to answer for the supposed murder of Meles, she exclaims,

Zophiël is described throughout the poem as burning with the admiration of virtue, yet frequently betrayed into crime by the pursuit of pleasure. Straying accidentally to the grove of Egla, he is struck with her beauty, and finds consolation in her presence. He appears, however, at an unfortunate moment, for the fair Judean has just yielded to the entreaties of her mother and assented to proposals offered by Meles, a noble of the country; but Zophiël causes his rival to expire suddenly on entering the bridal apartment, and his previous life at Babylon, as revealed in the fifth canto, shows that he was not undeserving of his doom. Despite her extreme sensibility, Egla is highly endowed with "conscience and caution;" and she regards the advances of Zophiël with distrust and apprehension. Meles being missed, she is brought to court to answer for his murder. Her sole fear is for her parents, who are the only Hebrews in the kingdom, and are suffered to live but through the clemency of Sardius, a young prince who has lately come to the throne, and who, like many oriental monarchs, reserves to himself the privilege of decreeing death. The king is convinced of her innocence, and, struck with her extraordinary beauty and character, resolves suddenly to make her his queen. We know of nothing in its way finer than the description which follows, of her introduction, in the simple costume of her country, to a gorgeous banqueting hall in which he sits with his assembled chiefs:

Idaspes, the Medean vizier, or prime minister, has reflected on the maiden's story, and is alarmed for the safety of his youthful sovereign, who consents to some delay and experiment, but will not be dissuaded from his design until five inmates of his palace have fallen dead in the captive's apartment. The last of these is Altheëtor, a favorite of the king, (whose Greek name is intended to express his qualities,) and the circumstances of his death, and the consequent grief of Egla and despair of Zophiël, are painted with a beauty, power and passion scarcely surpassed.

And Zophiël exclaims,

Beloved and admired at first, Egla becomes an object of hatred and fear; for Zophiël being invisible to others her story is discredited, and she is suspected of murdering by some baleful art all who have died in her presence. She is, however, sent safely to her home, and lives, as usual, in retirement with her parents. The visits of Zophiël are now unimpeded. He instructs the young Jewess in music and poetry; his admiration and affection grow with the hours; and he exerts his immortal energies to preserve her from the least pain or sorrow, but selfishly confines her as much as possible to solitude, and permits for her only such amusements as he himself can minister. Her confidence in him increases, and in her gentle society he almost forgets his fall and banishment.

But the difference in their natures causes him continual anxiety; knowing her mortality, he is always in fear that death or sudden blight will deprive him of her; and he consults with Phraërion on the best means of saving her from the perils of human existence. One evening,

Tahathyam is the son of a fallen angel, and lives concealed in the bosom of the earth, guarding in his possession a vase of the elixir of life, bequeathed to him by a father whom he is not permitted to see. The visit of Zophiël and Phraërion to this beautiful but unhappy creature will remind the reader of the splendid creations of Dante.

Sending through the rock an answering strain, to give the spirits welcome, the gnome prepares to meet them at his palace-door: