No More Learning

16. _Those things which elemented it. _ Chambers follows _1669_ and
reads 'The thing'--wrongly, I think. 'Elemented' is just 'composed',
and the things are enumerated later, 20. 'eyes, lips, hands. ' Compare:

But neither chance nor compliment
Did element our love.
Katharine Phillips (Orinda), _To Mrs. M. A. at parting_.

This and the fellow poem _Upon Absence_ may be compared with Donne's
poems on the same theme. See Saintsbury's _Caroline Poets_, i, pp.
548, 550.

l. 20. _and hands_: 'and' has the support of _all_ the MSS. The want
of it is no great loss, for though without it the line moves a little
irregularly, 'and hands' is not a pleasant concatenation.

ll. 25-36. _If they be two, &c. _ Donne's famous simile has a close
parallel in Omar Khayyam. Whether Donne's 'hydroptic immoderate thirst
of humane learning and languages' extended to Persian I do not know.
Captain Harris has supplied me with translations and reference:

In these twin compasses, O Love, you see
One body with two heads, like you and me,
Which wander round one centre, circle wise,
But at the last in one same point agree.
Whinfield's edition of _Omar Khayyam_ (Kegan Paul,
Trubner, 1901, Oriental Series, p. 216).

'Oh my soul, you and I are like a compass. We form but one body having
two points. Truly one point moves from the other point, and makes the
round of the circle; but the day draws near when the two points must
re-unite. ' J. H. M^{c}Carthy (D. Nutt, 1898).


PAGE =51=. THE EXTASIE.

This is one of the most important of the lyrics as a statement
of Donne's metaphysic of love, of the interconnexion and mutual
dependence of body and soul. It is printed in _1633_ from _D_, _H49_,
_Lec_ or a MS. resembling it, and from this and the other MSS. I
have introduced some alterations in the text: and two rather vital
emendations, ll. 55 and 59. _The Extasie_ is probably the source of
Lord Herbert of Cherbury's best known poem, _An Ode Upon a Question
Moved Whether Love Should Continue For Ever_. Compare with the opening
lines of Donne's poem:

They stay'd at last and on the grass
Reposed so, as o're his breast
She bowed her gracious head to rest,
Such a weight as no burden was.

While over eithers compass'd waist
Their folded arms were so compos'd
As if in straightest bonds inclos'd
They suffer'd for joys they did taste

Long their fixt eyes to Heaven bent,
Unchanged they did never move,
As if so great and pure a love
No glass but it could represent.

In a letter to Sir Thomas Lucy, Donne writes: 'Sir I make account that
this writing of letters, when it is with any seriousness, is a kind of
extasie, and a departing, and secession, and suspension of the soul,
which doth then communicate itself to two bodies. ' Ecstasy in
Neo-Platonic philosophy was the state of mind in which the soul,
escaping from the body, attained to the vision of God, the One, the
Absolute. Plotinus thus describes it: 'Even the word vision ([Greek:
theama]) does not seem appropriate here. It is rather an ecstasy
([Greek: ekstasis]), a simplification, an abandonment of self, a
perfect quietude ([Greek: stasis]), a desire of contact, in short a
wish to merge oneself in that which one contemplates in the
Sanctuary. ' _Sixth Ennead_, ix. 11 (from the French translation of
Bouillet, 1857-8). Readers will observe how closely Donne's poem
agrees with this--the exodus of the souls (ll. 15-16), the perfect
quiet (ll. 18-20), the new insight (ll. 29-33), the contact and union
of the souls (l. 35). Donne had probably read Ficino's translation of
Plotinus (1492), but the doctrine of ecstasy passed into Christian
thought, connecting itself especially with the experience of St. Paul
(2 Cor. xii. 2). St. Paul's word is [Greek: harpagenta], and Aquinas
distinguishes between 'raptus' and 'ecstasis': 'Extasis importat
simpliciter excessum a seipso . . . raptus super hoc addit violentiam
quandam. ' Another word for 'ecstasy' was 'enthusiasm'.

l. 9. _So to entergraft our hands. _ All the later editions read
'engraft', which makes the line smoother. But to me it seems more
probable that Donne wrote 'entergraft' and later editors changed this
to 'engraft', than that the opposite should have happened. Moreover,
'entergraft' gives the reciprocal force correctly, which 'engraft'
does not. Donne's precision is as marked as his subtlety. 'Entergraft'
has the support of all the best MSS.

PAGE =52=, l. 20. _And wee said nothing all the day. _ 'En amour un
silence vaut mieux qu'un langage. Il est bon d'etre interdit; il y
a une eloquence de silence qui penetre plus que la langue ne saurait
faire. Qu'un amant persuade bien sa maitresse quand il est interdit,
et que d'ailleurs il a de l'esprit! Quelque vivacite que l'on ait,
il est bon dans certaines rencontres qu'elle s'eteigne. Tout cela se
passe sans regle et sans reflexion; et quand l'esprit le fait, il n'y
pensait pas auparavant. C'est par necessite que cela arrive. ' Pascal,
_Discours sur les passions de l'amour_.

l. 32. _Wee see, wee saw not what did move. _ Chambers inserts a comma
after 'we saw not', perhaps rightly; but the punctuation of the old
editions gives a distinct enough sense, viz. , 'We see now, that we did
not see before the true source of our love. What we thought was due
to bodily beauty, we perceive now to have its source in the soul. '
Compare, 'But when I wakt, I saw, that I saw not. ' _The Storme_, l.
37.

l. 42. _Interinanimates two soules. _ The MSS. give the word which
the metre requires and which I have no doubt Donne used. The verb
_inanimates_ occurs more than once in the sermons. 'One that quickens
and inanimates all, and is the soul of the whole world. ' _Sermons_ 80.
29. 289. 'That universall power which sustaines, and inanimates the
whole world. ' Ibid. 80. 31. 305. 'In these bowels, in the womb of this
promise we lay foure thousand yeares; The blood with which we were fed
then, was the blood of the Sacrifices, and the quickening which we had
there, was an inanimation, by the often refreshing of this promise
of that Messias in the Prophets. ' Ibid. 80. 38. 381. 'Hee shews them
Heaven, and God in Heaven, sanctifying all their Crosses in this
World, inanimating all their worldly blessings. ' Ibid. 80. 44. 436.

PAGE =53=, l. 51. _They'are ours though they'are not wee, Wee are_
The line as given in all the MSS. is metrically, in the rhetorically
effective position of the stresses, superior to the shortened form of
the editions:

They'are ours, though not wee, wee are

l. 52. _the spheare. _ The MSS. all give the singular, the editions
the plural. Donne is not incapable of making a singular rhyme with a
plural, or at any rate a form with 's' with one without:

Then let us at these mimicke antiques jeast,
Whose deepest projects, and egregious gests
Are but dull Moralls of a game of Chests.
_To S^r Henry Wotton_, p. 188, ll. 22-4.

Still, I think 'spheare' is right. The bodies made one are the Sphere
in which the two Intelligences meet and command. This suits all that
followes:

Wee owe them thanks, because they thus, &c.

The Dutch translation runs:

Het Hemel-rond zijn sy,
Wy haren _Hemel-geest_.

l. 55. _forces, sense_, This reading of all the MSS. is, I think,
certainly right; the 'senses force' of the editions being an
emendation. (1) It is the more difficult reading. It is inconceivable
that an ordinary copyist would alter 'senses force' to 'forces sense',
which, unless properly commaed, is apt to be read as 'forces' sense'
and make nonsense. (2) It is more characteristic of Donne's thought.
He is, with his usual scholastic precision, distinguishing the
functions of soul and body. Perception is the function (the [Greek:
dynamis], power or force) of soul:

thy faire goodly soul, which doth
Give this flesh power to taste joy.
_Satyre III. _

But the body has its function also, without which the soul could not
fulfil its; and that function is 'sense'. It is through this medium
that human souls must operate to obtain knowledge of each other. The
bodies must yield their forces or faculties ('sense' in all its forms,
especially sight and touch--hands and eyes) to us before our souls can
become one. The collective term 'sense' recurs:

T'affections, and to faculties,
Which sense may reach and apprehend.

ll. 57-8. _On man heavens influence workes not so,
But that it first imprints the ayre. _

'Aucuns ont escrit que l'air a aussi cette vertu de faire decouler
avec le feu elementaire les influences et proprietez secrettes des
estoilles et planettes: alleguans que l'efficace des corps celestes
ne peut s'estendre aux inferieurs et terrestres, que par les moyens et
elemens qui sont entre deux. Mais cela soit au iugement des lecteurs
que nous renvoyons aux disputes de ceux qui ont escrit sur la
philosophie naturelle. Voyez aussi _Pline au 5 ch. du 2 liu. _,
_Plutarque au 5 & 2 liu. des opinions des Philosophes_, _Platon en
son Timee_, _Aristote_ en ses disputes de physique, specialement au i.
liu. de la generation et corruption, et ceux qui ont escrit depuis luy
touchant les elemens. ' Du Bartas, _La Sepmaine, &c. _ (1581), _Indice_.
Air.

l. 59. _Soe soule into the soule may flow. _ The 'Soe' of the MSS.
must, I think, be right rather than the 'For' of _D_, _H49_, _Lec_,
and the editions. It corresponds to the 'So' in l. 65, and it
expresses the simpler and more intelligible thought. In references
to the heavenly bodies and their influence on men one must remember
certain aspects of older thought which have become unfamiliar to us.
They were bodies of great dignity, 'aeterna corpora,' not composed
of any of the four elements, and subject to no change in time but
movement, change of position. If not as the older philosophers and
some of the Fathers had held, 'animata corpora,' having a soul united
to the body, yet each was guided by an Intelligence operating by
contact: 'Ad hoc autem quod moveat, non opportet quod uniatur ei
ut forma, sed per contactum virtutis, sicut motor unitur mobili. '
Aquinas, _Summa_ I. lxx. 3. Such bodies, it was claimed, influence
human actions: 'Corpora enim coelestia, cum moveantur a spiritualibus
substantiis . . . agunt in virtute earum quasi instrumenta. Sed illae
substantiae spirituales sunt superiores animabus nostris. Ergo videtur
quod possint _imprimere in animas nostras_, et sic causare actus
humanos. ' Aquinas, however, disputes this, as Plotinus had before him,
and distinguishes: As bodies, the stars affect us only indirectly, in
so far namely as the mind and will of man are subject to the influence
of physical and corporeal disturbances. But man's will remains free.
'_Sapiens homo dominatur astris_ in quantum scilicet dominatur suis
passionibus. ' As Intelligences, the stars do not operate on man
thus mediately and controllingly: 'sed in intellectum humanum agunt
_immediate illuminando_: voluntatem autem immutare non possunt. '
Aquinas, _Summa_ I. cxv. 4.

Now if 'Soe' be the right reading here then Donne is thinking of
the heavenly bodies without distinguishing in them between soul or
intelligence and body. 'As these high bodies or beings operate on
man's soul through the comparatively low intermediary of air, so
lovers' souls must interact through the medium of body. '

If 'For' be the right reading, then Donne is giving as an example of
soul operating on soul through the medium of body the influence of the
heavenly intelligences on our souls. But this is not the orthodox view
of their interaction. I feel sure that 'Soe' is the right reading. The
thought and construction are simpler, and 'Soe' and 'For' are easily
interchanged.

Of noblemen Donne says: 'They are _Intelligences_ that move great
_Spheares_. ' _Sermon_, Judges xv. 20, p. 20 (1622).

ll. 61-4. _As our blood labours to beget
Spirits, as like soules as it can,
Because such fingers need to knit
That subtile knot, which makes us man. _

'Spirit is a most subtile vapour, which is expressed from the Bloud,
and the instrument of the soule, to perform all his actions; a common
tye or _medium_ betwixt the body and the soule, as some will have it;
or as _Paracelsus_, a fourth soule of itselfe. _Melancthon_ holds
the fountaine of these spirits to be the _Heart_, begotten there; and
afterward convayed to the Braine, they take another nature to them.
Of
these spirits there be three kindes, according to the three principall
parts, _Braine_, _Heart_, _Liver_; _Naturall_, _Vitall_, _Animall_.
The _Naturall_ are begotten in the _Liver_, and thence dispersed
through the Veines, to performe those naturall actions. The _Vitall
Spirits_ are made in the Heart, of the _Naturall_, which by the
Arteries are transported to all the other parts: if these _Spirits_
cease, then life ceaseth, as in a _Syncope_ or Swowning. The _Animall
spirits_ formed of the _Vitall_, brought up to the Braine, and
diffused by the Nerves, to the subordinate Members, give sense and
motion to them all. ' Burton, _Anatomy of Melancholy_ (1638), p. 15.
'The spirits in a man which are the thin and active part of the blood,
and so are of a kind of middle nature, between soul and body, those
spirits are able to doe, and they doe the office, to unite and apply
the faculties of the soul to the organs of the body, and so there is a
man. ' _Sermons_ 26. 20. 291.


PAGE =55=. LOVES DIET.

ll. 19-24. This stanza, carefully and correctly printed in the 1633
edition, which I have followed, was mangled in that of 1635, and
has remained in this condition, despite conjectural emendations, in
subsequent editions, including those of Grosart and Chambers. What
Donne says is obvious: 'Whatever Love dictated I wrote, but burned the
letters. When she wrote to me, and when (correctly resumed by 'that')
that favour made him (i. e. Love) fat, I said,' &c. The 1650-54
'Whate'er might him distaste,' &c. is obviously an attempt to put
right what has gone wrong. No reading but that of the 1633 edition
gives _any_ sense to 'that favour' and 'convey'd by this'.

ll. 25-7. _reclaim'd . . . sport. _ In _1633_ 'reclaim'd' became
'redeem'd', probably owing to the frequent misreading of 'cl' as 'd'.
The mistake here increases the probability that 'sports' is an error
for 'sport' or 'sporte'. It is doubtful if 'sports' was used as now.


PAGE =56=. THE WILL.

ll. 19-27. This verse is omitted in most of the MSS. Probably in
James's reign its references to religion were thought too outspoken
and flippant. Charles admired in Donne not only the preacher but also
the poet, as Huyghens testifies.

The first three lines turn on a contrast that Donne is fond of
elaborating between the extreme Protestant doctrine of justification
by faith only and the Catholic, especially Jesuit, doctrine of
co-operant works. It divided the Jesuits and the Jansenists. The
Jansenists had not yet emerged, but their precursors in the quarrel
(as readers of _Les Provinciales_ will recall) were the Dominicans,
to whom Donne refers: 'So also when in the beginning of S. Augustines
time, Grace had been so much advanced that mans Nature was scarce
admitted to be so much as any means or instrument (not only no kind
of cause) of his own good works: And soon after in S. Augustines time
also mans free will (by fierce opposition and arguing against the
former error) was too much overvalued, and admitted into too near
degrees of fellowship with Grace; those times admitted a doctrine and
form of reconciliation, which though for reverence to the time, both
the Dominicans and Jesuits at this day in their great quarrell about
Grace and Free Will would yet seem to maintaine, yet indifferent and
dispassioned men of that Church see there is no possibility in it, and
therefore accuse it of absurdity, and almost of heresie. ' _Letters_
(1651), pp. 15-16. As an Anglican preacher Donne upheld James's point
of view, that the doctrine of grace and free-will was better left
undiscussed: 'Resistibility, and Irresistibility of Grace, which is
every Artificers wearing now, was a stuff that our Fathers wore not, a
language that pure antiquity spake not. . . . They knew Gods law, and his
Chancery: But for Gods prerogative, what he could do of his absolute
power, they knew Gods pleasure, _Nolumus disputari_: It should scarce
be disputed of in Schools, much less serv'd in every popular pulpit
to curious and itching ears; least of all made table-talke, and
houshold-discourse. ' _Sermons_ 26. 1. 4.

The 'Schismaticks of Amsterdam' were the extreme Puritans. See
Jonson's _The Alchemist_ for Tribulation Wholesome and 'We of the
separation'.


PAGE =58=. THE FUNERALL.

l. 3. _That subtile wreath of haire, which crowns my arme_; 'And
Theagenes presented her with a diamond ring which he used to wear,
entreating her, whensoever she did cast her eyes upon it, to conceive
that it told her in his behalf, that his heart would prove as hard as
that stone in the admittance of any new affection; and that his to
her should be as void of end as that circular figure was;' (compare
_A Ieat Ring sent_, p. 65) 'and she desired him to wear for her sake
a lock of hair which she gave him; the splendour of which can be
expressed by no earthly thing, but it seemed as though a stream of
the sun's beams had been gathered together and converted into a solid
substance. With this precious relique about his arm,' (compare _The
Relique_, p. 62) 'whose least hair was sufficient' (compare _Aire and
Angels_, p. 22, 'Ev'ry thy hair' and note) 'to bind in bonds of love
the greatest heart that ever was informed with life, Theagenes took
his journey into Attica. ' Kenelm Digby's _Private Memoirs_ (1827), pp.
80-1. When later Theagenes heard that Stelliana (believing Theagenes
to be dead) was to wed Mardonius, 'he tore from his arm the bracelet
of her hair . . . and threw it into the fire that was in his chamber;
when that glorious relic burning shewed by the wan and blue colour
of the flame that it had sense and took his words unkindly in her
behalf. '

Theagenes was Sir Kenelm Digby himself, Stelliana being Lady Venetia
Stanley, afterwards his wife. Mardonius was probably Edward, Earl of
Dorset, the brother of Donne's friend and patron.

It is probable that this sequence of poems, _The Funerall_, _The
Blossome_, _The Primrose_ and _The Relique_, was addressed to Mrs.
Herbert in the earlier days of Donne's intimacy with her in Oxford or
London.

l. 24. _That since you would save none of me, I bury some of you. _ I
have hesitated a good deal over this line. The reading of the editions
is 'have none of me'; and in the group of MSS. _D_, _H49_, _Lec_,
while _H49_ reads 'save', _D_ has corrected 'have' to what _may_ be
'save', and _Lec_ reads 'have'. The reading of the editions is the
full form of the construction, which is more common without the
'have'. 'It's four to one she'll none of me,' _Twelfth Night_, I.
iii. 113; 'She will none of him,' Ibid. II. ii. 9, are among Schmidt's
examples (_Shakespeare Lexicon_), in none of which 'have' occurs.
The reading of the MSS. , 'save none of me,' is also quite idiomatic,
resembling the ' fear none of this' (i. e. 'do not fear this') of
_Winter's Tale_, IV. iv. 601; and I have preferred it because: (1) It
seems difficult to understand how it could have arisen if 'have none'
was the original. (2) It gives a sharper antithesis, 'You would not
save me, keep me alive. Therefore I will bury, not you indeed, but
a part of you. ' (3) To be saved is the lover's usual prayer; and the
idea of the poem is that his death is due to the lady's cruelty.

Come not, when I am dead,
To drop thy foolish tears upon my grave,
To trample round my fallen head,
And vex the unhappy dust thou wouldst not save.
There let the wind sweep and the plover cry;
But thou go by.

Compare also the Letter _To M^{rs} M. H. _ (pp. 216-8), where the same
idea recurs:

When thou art there, if any, whom we know,
Were sav'd before, and did that heaven partake, &c.


PAGE =59=. THE BLOSSOME.

l. 10. _labour'st. _ The form with 't' occurs in most of the MSS. , and
't' is restored in _1635_. The 'labours' of _1633_ represents a
common dropping of the 't' for ease of pronunciation. See Franz,
_Shakespeare-Grammatik_, ? 152. It is colloquial, and I doubt if Donne
would have preserved it if he had printed the poem, supposing that he
wrote the word so, and not some copyist.

ll. 21-4. _You goe to friends, whose love and meanes present
Various content
To your eyes, eares, and tongue, and every part:
If then your body goe, what need you a heart? _

I have adopted the MS. readings 'tongue' and 'what need you a heart? '
because they seem to me more certainly what Donne wrote. He may have
altered them, but so may an editor. 'Tongue' is more exactly parallel
to eyes and ears, and the whole talk is of organs. 'What need you a
heart? ' is more pointed. 'With these organs of sense, what need have
you of a heart? ' The idiom was not uncommon, the verb being used
impersonally. The O. E. D. gives among others:

What need us so many instances abroad.
_Andros Tracts_, 1691.

'What need your heart go' is of course also idiomatic. The latest
example the O. E. D. gives is from Hall's _Satires_, 1597: 'What needs
me care for any bookish skill? '


PAGE =61=. THE PRIMROSE, &c.

It is noteworthy that the addition 'being at Montgomery Castle', &c.
was made in _1635_. It is unknown to _1633_ and the MSS. It may be
unwarranted. If it be accurate, then the poem is probably addressed
to Mrs. Herbert and is a half mystical, half cynical description of
Platonic passion. The perfect primrose has apparently five petals, but
more or less may be found. Seeking for one to symbolize his love, he
fears to find either more or less. What can be less than woman? But if
more than woman she becomes that unreal thing, the object of Platonic
affection and Petrarchian adoration: but, as he says elsewhere,

Love's not so pure and abstract as they use
To say, which have no Mistresse but their Muse.

Let woman be content to be herself. Since five is half ten, united
with man she will be half of a perfect life; or (and the cynical
humour breaks out again) if she is not content with that, since five
is the first number which includes an even number (2) and an odd (3),
it may claim to be the perfect number, and she to be the whole in
which we men are included and absorbed. We have no will of our own.

'From Sarai's name He took a letter which expressed the number ten,
and reposed one which made but five; so that she contributed that
five which man wanted before, to show a mutual indigence and support. '
_Essays in Divinity_ (Jessop, 1855), p. 118.

'Even for this, he will visite to the third, and fourth generation;
and three and foure are seven, and seven is infinite. _Sermons_ 50.
47. 440.

l. 30. _this, five,_ I have introduced a comma after 'this' to show
what, I think, must be the relation of the words. The later editions
drop 'this', and it seems to me probable that an original reading and
a correction have survived side by side. Donne may have written 'this'
alone, referring back to 'five', and then, thinking the reference too
remote, he may have substituted 'five' in the margin, whence it crept
into the text without completely displacing 'this'. The support which
the MSS. lend to _1633_ make it dangerous to remove either word now,
but I have thought it well to show that 'this' _is_ 'five'. In
the MSS. when a word is erased a line is drawn under it and the
substituted word placed in the margin.


PAGE =62=. THE RELIQUE.

l. 13. _Where mis-devotion doth command. _ The unanimity of the earlier
editions and the MSS. shows clearly that 'Mass-devotion' (which
Chambers adopts) is merely an ingenious conjecture of the _1669_
editor. Donne uses the word frequently, e. g. :

Here in a place, where miss-devotion frames
A thousand Prayers to Saints, whose very names
The ancient Church knew not, &c.
_Of the Progresse of the Soule_, p. 266, ll. 511-13.

and: 'This mis-devotion, and left-handed piety, of praying for the
dead. ' _Sermons_ 80. 77. 780.

l. 17. _You shalbe. _ I have recorded this reading of several MSS.
because the poem is probably addressed to Mrs. Herbert and Donne may
have so written. His discrimination of 'thou' and 'you' is very marked
throughout the poems. 'Thou' is the pronoun of feeling and intimacy,
'you' of respect. Compare 'To Mrs. M. H. ', and remember that Mrs.
Herbert's name was Magdalen.

ll. 27-8. _Comming and going, wee Perchance might kisse, but not
between those meales_: i. e. the kiss of salutation and parting.