The
martyr in his 'shirt of flame' may be looking on the face of God, but to
him who is piling the faggots or loosening the logs for the blast the
whole scene is no more than the slaying of an ox is to the butcher, or
the felling of a tree to the charcoal burner in the forest, or the fall
of a flower to one who is mowing down the grass with a scythe.
martyr in his 'shirt of flame' may be looking on the face of God, but to
him who is piling the faggots or loosening the logs for the blast the
whole scene is no more than the slaying of an ox is to the butcher, or
the felling of a tree to the charcoal burner in the forest, or the fall
of a flower to one who is mowing down the grass with a scythe.
Oscar Wilde - Poetry
But
he could not stand stupid people, especially those who are made stupid by
education: people who are full of opinions not one of which they even
understand, a peculiarly modern type, summed up by Christ when he
describes it as the type of one who has the key of knowledge, cannot use
it himself, and does not allow other people to use it, though it may be
made to open the gate of God's Kingdom. His chief war was against the
Philistines. That is the war every child of light has to wage.
Philistinism was the note of the age and community in which he lived. In
their heavy inaccessibility to ideas, their dull respectability, their
tedious orthodoxy, their worship of vulgar success, their entire
preoccupation with the gross materialistic side of life, and their
ridiculous estimate of themselves and their importance, the Jews of
Jerusalem in Christ's day were the exact counterpart of the British
Philistine of our own. Christ mocked at the 'whited sepulchre' of
respectability, and fixed that phrase for ever. He treated worldly
success as a thing absolutely to be despised. He saw nothing in it at
all. He looked on wealth as an encumbrance to a man. He would not hear
of life being sacrificed to any system of thought or morals. He pointed
out that forms and ceremonies were made for man, not man for forms and
ceremonies. He took sabbatarianism as a type of the things that should
be set at nought. The cold philanthropies, the ostentatious public
charities, the tedious formalisms so dear to the middle-class mind, he
exposed with utter and relentless scorn. To us, what is termed orthodoxy
is merely a facile unintelligent acquiescence; but to them, and in their
hands, it was a terrible and paralysing tyranny. Christ swept it aside.
He showed that the spirit alone was of value. He took a keen pleasure in
pointing out to them that though they were always reading the law and the
prophets, they had not really the smallest idea of what either of them
meant. In opposition to their tithing of each separate day into the
fixed routine of prescribed duties, as they tithe mint and rue, he
preached the enormous importance of living completely for the moment.
Those whom he saved from their sins are saved simply for beautiful
moments in their lives. Mary Magdalen, when she sees Christ, breaks the
rich vase of alabaster that one of her seven lovers had given her, and
spills the odorous spices over his tired dusty feet, and for that one
moment's sake sits for ever with Ruth and Beatrice in the tresses of the
snow-white rose of Paradise. All that Christ says to us by the way of a
little warning is that every moment should be beautiful, that the soul
should always be ready for the coming of the bridegroom, always waiting
for the voice of the lover, Philistinism being simply that side of man's
nature that is not illumined by the imagination. He sees all the lovely
influences of life as modes of light: the imagination itself is the world
of light. The world is made by it, and yet the world cannot understand
it: that is because the imagination is simply a manifestation of love,
and it is love and the capacity for it that distinguishes one human being
from another.
But it is when he deals with a sinner that Christ is most romantic, in
the sense of most real. The world had always loved the saint as being
the nearest possible approach to the perfection of God. Christ, through
some divine instinct in him, seems to have always loved the sinner as
being the nearest possible approach to the perfection of man. His
primary desire was not to reform people, any more than his primary desire
was to a relieve suffering. To turn an interesting thief into a tedious
honest man was not his aim. He would have thought little of the
Prisoners' Aid Society and other modern movements of the kind. The
conversion of a publican into a Pharisee would not have seemed to him a
great achievement. But in a manner not yet understood of the world he
regarded sin and suffering as being in themselves beautiful holy things
and modes of perfection.
It seems a very dangerous idea. It is--all great ideas are dangerous.
That it was Christ's creed admits of no doubt. That it is the true creed
I don't doubt myself.
Of course the sinner must repent. But why? Simply because otherwise he
would be unable to realise what he had done. The moment of repentance is
the moment of initiation. More than that: it is the means by which one
alters one's past. The Greeks thought that impossible. They often say
in their Gnomic aphorisms, 'Even the Gods cannot alter the past. ' Christ
showed that the commonest sinner could do it, that it was the one thing
he could do. Christ, had he been asked, would have said--I feel quite
certain about it--that the moment the prodigal son fell on his knees and
wept, he made his having wasted his substance with harlots, his swine-
herding and hungering for the husks they ate, beautiful and holy moments
in his life. It is difficult for most people to grasp the idea. I dare
say one has to go to prison to understand it. If so, it may be worth
while going to prison.
There is something so unique about Christ. Of course just as there are
false dawns before the dawn itself, and winter days so full of sudden
sunlight that they will cheat the wise crocus into squandering its gold
before its time, and make some foolish bird call to its mate to build on
barren boughs, so there were Christians before Christ. For that we
should be grateful. The unfortunate thing is that there have been none
since. I make one exception, St. Francis of Assisi. But then God had
given him at his birth the soul of a poet, as he himself when quite young
had in mystical marriage taken poverty as his bride: and with the soul of
a poet and the body of a beggar he found the way to perfection not
difficult. He understood Christ, and so he became like him. We do not
require the Liber Conformitatum to teach us that the life of St. Francis
was the true _Imitatio Christi_, a poem compared to which the book of
that name is merely prose.
Indeed, that is the charm about Christ, when all is said: he is just like
a work of art. He does not really teach one anything, but by being
brought into his presence one becomes something. And everybody is
predestined to his presence. Once at least in his life each man walks
with Christ to Emmaus.
As regards the other subject, the Relation of the Artistic Life to
Conduct, it will no doubt seem strange to you that I should select it.
People point to Reading Gaol and say, 'That is where the artistic life
leads a man. ' Well, it might lead to worse places. The more mechanical
people to whom life is a shrewd speculation depending on a careful
calculation of ways and means, always know where they are going, and go
there. They start with the ideal desire of being the parish beadle, and
in whatever sphere they are placed they succeed in being the parish
beadle and no more. A man whose desire is to be something separate from
himself, to be a member of Parliament, or a successful grocer, or a
prominent solicitor, or a judge, or something equally tedious, invariably
succeeds in being what he wants to be. That is his punishment. Those
who want a mask have to wear it.
But with the dynamic forces of life, and those in whom those dynamic
forces become incarnate, it is different. People whose desire is solely
for self-realisation never know where they are going. They can't know.
In one sense of the word it is of course necessary, as the Greek oracle
said, to know oneself: that is the first achievement of knowledge. But
to recognise that the soul of a man is unknowable, is the ultimate
achievement of wisdom. The final mystery is oneself. When one has
weighed the sun in the balance, and measured the steps of the moon, and
mapped out the seven heavens star by star, there still remains oneself.
Who can calculate the orbit of his own soul? When the son went out to
look for his father's asses, he did not know that a man of God was
waiting for him with the very chrism of coronation, and that his own soul
was already the soul of a king.
I hope to live long enough and to produce work of such a character that I
shall be able at the end of my days to say, 'Yes! this is just where the
artistic life leads a man! ' Two of the most perfect lives I have come
across in my own experience are the lives of Verlaine and of Prince
Kropotkin: both of them men who have passed years in prison: the first,
the one Christian poet since Dante; the other, a man with a soul of that
beautiful white Christ which seems coming out of Russia. And for the
last seven or eight months, in spite of a succession of great troubles
reaching me from the outside world almost without intermission, I have
been placed in direct contact with a new spirit working in this prison
through man and things, that has helped me beyond any possibility of
expression in words: so that while for the first year of my imprisonment
I did nothing else, and can remember doing nothing else, but wring my
hands in impotent despair, and say, 'What an ending, what an appalling
ending! ' now I try to say to myself, and sometimes when I am not
torturing myself do really and sincerely say, 'What a beginning, what a
wonderful beginning! ' It may really be so. It may become so. If it
does I shall owe much to this new personality that has altered every
man's life in this place.
You may realise it when I say that had I been released last May, as I
tried to be, I would have left this place loathing it and every official
in it with a bitterness of hatred that would have poisoned my life. I
have had a year longer of imprisonment, but humanity has been in the
prison along with us all, and now when I go out I shall always remember
great kindnesses that I have received here from almost everybody, and on
the day of my release I shall give many thanks to many people, and ask to
be remembered by them in turn.
The prison style is absolutely and entirely wrong. I would give anything
to be able to alter it when I go out. I intend to try. But there is
nothing in the world so wrong but that the spirit of humanity, which is
the spirit of love, the spirit of the Christ who is not in churches, may
make it, if not right, at least possible to be borne without too much
bitterness of heart.
I know also that much is waiting for me outside that is very delightful,
from what St. Francis of Assisi calls 'my brother the wind, and my sister
the rain,' lovely things both of them, down to the shop-windows and
sunsets of great cities. If I made a list of all that still remains to
me, I don't know where I should stop: for, indeed, God made the world
just as much for me as for any one else. Perhaps I may go out with
something that I had not got before. I need not tell you that to me
reformations in morals are as meaningless and vulgar as Reformations in
theology. But while to propose to be a better man is a piece of
unscientific cant, to have become a deeper man is the privilege of those
who have suffered. And such I think I have become.
If after I am free a friend of mine gave a feast, and did not invite me
to it, I should not mind a bit. I can be perfectly happy by myself. With
freedom, flowers, books, and the moon, who could not be perfectly happy?
Besides, feasts are not for me any more. I have given too many to care
about them. That side of life is over for me, very fortunately, I dare
say. But if after I am free a friend of mine had a sorrow and refused to
allow me to share it, I should feel it most bitterly. If he shut the
doors of the house of mourning against me, I would come back again and
again and beg to be admitted, so that I might share in what I was
entitled to share in. If he thought me unworthy, unfit to weep with him,
I should feel it as the most poignant humiliation, as the most terrible
mode in which disgrace could be inflicted on me. But that could not be.
I have a right to share in sorrow, and he who can look at the loveliness
of the world and share its sorrow, and realise something of the wonder of
both, is in immediate contact with divine things, and has got as near to
God's secret as any one can get.
Perhaps there may come into my art also, no less than into my life, a
still deeper note, one of greater unity of passion, and directness of
impulse. Not width but intensity is the true aim of modern art. We are
no longer in art concerned with the type. It is with the exception that
we have to do. I cannot put my sufferings into any form they took, I
need hardly say. Art only begins where Imitation ends, but something
must come into my work, of fuller memory of words perhaps, of richer
cadences, of more curious effects, of simpler architectural order, of
some aesthetic quality at any rate.
When Marsyas was 'torn from the scabbard of his limbs'--_della vagina
della membre sue_, to use one of Dante's most terrible Tacitean
phrases--he had no more song, the Greek said. Apollo had been victor.
The lyre had vanquished the reed. But perhaps the Greeks were mistaken.
I hear in much modern Art the cry of Marsyas. It is bitter in
Baudelaire, sweet and plaintive in Lamartine, mystic in Verlaine. It is
in the deferred resolutions of Chopin's music. It is in the discontent
that haunts Burne-Jones's women. Even Matthew Arnold, whose song of
Callicles tells of 'the triumph of the sweet persuasive lyre,' and the
'famous final victory,' in such a clear note of lyrical beauty, has not a
little of it; in the troubled undertone of doubt and distress that haunts
his verses, neither Goethe nor Wordsworth could help him, though he
followed each in turn, and when he seeks to mourn for _Thyrsis_ or to
sing of the _Scholar Gipsy_, it is the reed that he has to take for the
rendering of his strain. But whether or not the Phrygian Faun was
silent, I cannot be. Expression is as necessary to me as leaf and
blossoms are to the black branches of the trees that show themselves
above the prison walls and are so restless in the wind. Between my art
and the world there is now a wide gulf, but between art and myself there
is none. I hope at least that there is none.
To each of us different fates are meted out. My lot has been one of
public infamy, of long imprisonment, of misery, of ruin, of disgrace, but
I am not worthy of it--not yet, at any rate. I remember that I used to
say that I thought I could bear a real tragedy if it came to me with
purple pall and a mask of noble sorrow, but that the dreadful thing about
modernity was that it put tragedy into the raiment of comedy, so that the
great realities seemed commonplace or grotesque or lacking in style. It
is quite true about modernity. It has probably always been true about
actual life. It is said that all martyrdoms seemed mean to the looker
on. The nineteenth century is no exception to the rule.
Everything about my tragedy has been hideous, mean, repellent, lacking in
style; our very dress makes us grotesque. We are the zanies of sorrow.
We are clowns whose hearts are broken. We are specially designed to
appeal to the sense of humour. On November 13th, 1895, I was brought
down here from London. From two o'clock till half-past two on that day I
had to stand on the centre platform of Clapham Junction in convict dress,
and handcuffed, for the world to look at. I had been taken out of the
hospital ward without a moment's notice being given to me. Of all
possible objects I was the most grotesque. When people saw me they
laughed. Each train as it came up swelled the audience. Nothing could
exceed their amusement. That was, of course, before they knew who I was.
As soon as they had been informed they laughed still more. For half an
hour I stood there in the grey November rain surrounded by a jeering mob.
For a year after that was done to me I wept every day at the same hour
and for the same space of time. That is not such a tragic thing as
possibly it sounds to you. To those who are in prison tears are a part
of every day's experience. A day in prison on which one does not weep is
a day on which one's heart is hard, not a day on which one's heart is
happy.
Well, now I am really beginning to feel more regret for the people who
laughed than for myself. Of course when they saw me I was not on my
pedestal, I was in the pillory. But it is a very unimaginative nature
that only cares for people on their pedestals. A pedestal may be a very
unreal thing. A pillory is a terrific reality. They should have known
also how to interpret sorrow better. I have said that behind sorrow
there is always sorrow. It were wiser still to say that behind sorrow
there is always a soul. And to mock at a soul in pain is a dreadful
thing. In the strangely simple economy of the world people only get what
they give, and to those who have not enough imagination to penetrate the
mere outward of things, and feel pity, what pity can be given save that
of scorn?
I write this account of the mode of my being transferred here simply that
it should be realised how hard it has been for me to get anything out of
my punishment but bitterness and despair. I have, however, to do it, and
now and then I have moments of submission and acceptance. All the spring
may be hidden in the single bud, and the low ground nest of the lark may
hold the joy that is to herald the feet of many rose-red dawns. So
perhaps whatever beauty of life still remains to me is contained in some
moment of surrender, abasement, and humiliation. I can, at any rate,
merely proceed on the lines of my own development, and, accepting all
that has happened to me, make myself worthy of it.
People used to say of me that I was too individualistic. I must be far
more of an individualist than ever I was. I must get far more out of
myself than ever I got, and ask far less of the world than ever I asked.
Indeed, my ruin came not from too great individualism of life, but from
too little. The one disgraceful, unpardonable, and to all time
contemptible action of my life was to allow myself to appeal to society
for help and protection. To have made such an appeal would have been
from the individualist point of view bad enough, but what excuse can
there ever be put forward for having made it? Of course once I had put
into motion the forces of society, society turned on me and said, 'Have
you been living all this time in defiance of my laws, and do you now
appeal to those laws for protection? You shall have those laws exercised
to the full. You shall abide by what you have appealed to. ' The result
is I am in gaol. Certainly no man ever fell so ignobly, and by such
ignoble instruments, as I did.
The Philistine element in life is not the failure to understand art.
Charming people, such as fishermen, shepherds, ploughboys, peasants and
the like, know nothing about art, and are the very salt of the earth. He
is the Philistine who upholds and aids the heavy, cumbrous, blind,
mechanical forces of society, and who does not recognise dynamic force
when he meets it either in a man or a movement.
People thought it dreadful of me to have entertained at dinner the evil
things of life, and to have found pleasure in their company. But then,
from the point of view through which I, as an artist in life, approach
them they were delightfully suggestive and stimulating. The danger was
half the excitement. . . . My business as an artist was with Ariel. I
set myself to wrestle with Caliban. . . .
A great friend of mine--a friend of ten years' standing--came to see me
some time ago, and told me that he did not believe a single word of what
was said against me, and wished me to know that he considered me quite
innocent, and the victim of a hideous plot. I burst into tears at what
he said, and told him that while there was much amongst the definite
charges that was quite untrue and transferred to me by revolting malice,
still that my life had been full of perverse pleasures, and that unless
he accepted that as a fact about me and realised it to the full I could
not possibly be friends with him any more, or ever be in his company. It
was a terrible shock to him, but we are friends, and I have not got his
friendship on false pretences.
Emotional forces, as I say somewhere in _Intentions_, are as limited in
extent and duration as the forces of physical energy. The little cup
that is made to hold so much can hold so much and no more, though all the
purple vats of Burgundy be filled with wine to the brim, and the treaders
stand knee-deep in the gathered grapes of the stony vineyards of Spain.
There is no error more common than that of thinking that those who are
the causes or occasions of great tragedies share in the feelings suitable
to the tragic mood: no error more fatal than expecting it of them.
The
martyr in his 'shirt of flame' may be looking on the face of God, but to
him who is piling the faggots or loosening the logs for the blast the
whole scene is no more than the slaying of an ox is to the butcher, or
the felling of a tree to the charcoal burner in the forest, or the fall
of a flower to one who is mowing down the grass with a scythe. Great
passions are for the great of soul, and great events can be seen only by
those who are on a level with them.
* * * * *
I know of nothing in all drama more incomparable from the point of view
of art, nothing more suggestive in its subtlety of observation, than
Shakespeare's drawing of Rosencrantz and Guildenstern. They are Hamlet's
college friends. They have been his companions. They bring with them
memories of pleasant days together. At the moment when they come across
him in the play he is staggering under the weight of a burden intolerable
to one of his temperament. The dead have come armed out of the grave to
impose on him a mission at once too great and too mean for him. He is a
dreamer, and he is called upon to act. He has the nature of the poet,
and he is asked to grapple with the common complexity of cause and
effect, with life in its practical realisation, of which he knows
nothing, not with life in its ideal essence, of which he knows so much.
He has no conception of what to do, and his folly is to feign folly.
Brutus used madness as a cloak to conceal the sword of his purpose, the
dagger of his will, but the Hamlet madness is a mere mask for the hiding
of weakness. In the making of fancies and jests he sees a chance of
delay. He keeps playing with action as an artist plays with a theory. He
makes himself the spy of his proper actions, and listening to his own
words knows them to be but 'words, words, words. ' Instead of trying to
be the hero of his own history, he seeks to be the spectator of his own
tragedy. He disbelieves in everything, including himself, and yet his
doubt helps him not, as it comes not from scepticism but from a divided
will.
Of all this Guildenstern and Rosencrantz realise nothing. They bow and
smirk and smile, and what the one says the other echoes with sickliest
intonation. When, at last, by means of the play within the play, and the
puppets in their dalliance, Hamlet 'catches the conscience' of the King,
and drives the wretched man in terror from his throne, Guildenstern and
Rosencrantz see no more in his conduct than a rather painful breach of
Court etiquette. That is as far as they can attain to in 'the
contemplation of the spectacle of life with appropriate emotions. ' They
are close to his very secret and know nothing of it. Nor would there be
any use in telling them. They are the little cups that can hold so much
and no more. Towards the close it is suggested that, caught in a cunning
spring set for another, they have met, or may meet, with a violent and
sudden death. But a tragic ending of this kind, though touched by
Hamlet's humour with something of the surprise and justice of comedy, is
really not for such as they. They never die. Horatio, who in order to
'report Hamlet and his cause aright to the unsatisfied,'
'Absents him from felicity a while,
And in this harsh world draws his breath in pain,'
dies, but Guildenstern and Rosencrantz are as immortal as Angelo and
Tartuffe, and should rank with them. They are what modern life has
contributed to the antique ideal of friendship. He who writes a new _De
Amicitia_ must find a niche for them, and praise them in Tusculan prose.
They are types fixed for all time. To censure them would show 'a lack of
appreciation. ' They are merely out of their sphere: that is all. In
sublimity of soul there is no contagion. High thoughts and high emotions
are by their very existence isolated.
* * * * *
I am to be released, if all goes well with me, towards the end of May,
and hope to go at once to some little sea-side village abroad with R---
and M---.
The sea, as Euripides says in one of his plays about Iphigeneia, washes
away the stains and wounds of the world.
I hope to be at least a month with my friends, and to gain peace and
balance, and a less troubled heart, and a sweeter mood. I have a strange
longing for the great simple primeval things, such as the sea, to me no
less of a mother than the Earth. It seems to me that we all look at
Nature too much, and live with her too little. I discern great sanity in
the Greek attitude. They never chattered about sunsets, or discussed
whether the shadows on the grass were really mauve or not. But they saw
that the sea was for the swimmer, and the sand for the feet of the
runner. They loved the trees for the shadow that they cast, and the
forest for its silence at noon. The vineyard-dresser wreathed his hair
with ivy that he might keep off the rays of the sun as he stooped over
the young shoots, and for the artist and the athlete, the two types that
Greece gave us, they plaited with garlands the leaves of the bitter
laurel and of the wild parsley, which else had been of no service to men.
We call ours a utilitarian age, and we do not know the uses of any single
thing. We have forgotten that water can cleanse, and fire purify, and
that the Earth is mother to us all. As a consequence our art is of the
moon and plays with shadows, while Greek art is of the sun and deals
directly with things. I feel sure that in elemental forces there is
purification, and I want to go back to them and live in their presence.
Of course to one so modern as I am, 'Enfant de mon siecle,' merely to
look at the world will be always lovely. I tremble with pleasure when I
think that on the very day of my leaving prison both the laburnum and the
lilac will be blooming in the gardens, and that I shall see the wind stir
into restless beauty the swaying gold of the one, and make the other toss
the pale purple of its plumes, so that all the air shall be Arabia for
me. Linnaeus fell on his knees and wept for joy when he saw for the
first time the long heath of some English upland made yellow with the
tawny aromatic brooms of the common furze; and I know that for me, to
whom flowers are part of desire, there are tears waiting in the petals of
some rose. It has always been so with me from my boyhood. There is not
a single colour hidden away in the chalice of a flower, or the curve of a
shell, to which, by some subtle sympathy with the very soul of things, my
nature does not answer. Like Gautier, I have always been one of those
'pour qui le monde visible existe. '
Still, I am conscious now that behind all this beauty, satisfying though
it may be, there is some spirit hidden of which the painted forms and
shapes are but modes of manifestation, and it is with this spirit that I
desire to become in harmony. I have grown tired of the articulate
utterances of men and things. The Mystical in Art, the Mystical in Life,
the Mystical in Nature this is what I am looking for. It is absolutely
necessary for me to find it somewhere.
All trials are trials for one's life, just as all sentences are sentences
of death; and three times have I been tried. The first time I left the
box to be arrested, the second time to be led back to the house of
detention, the third time to pass into a prison for two years. Society,
as we have constituted it, will have no place for me, has none to offer;
but Nature, whose sweet rains fall on unjust and just alike, will have
clefts in the rocks where I may hide, and secret valleys in whose silence
I may weep undisturbed. She will hang the night with stars so that I may
walk abroad in the darkness without stumbling, and send the wind over my
footprints so that none may track me to my hurt: she will cleanse me in
great waters, and with bitter herbs make me whole.
POEMS
BY
OSCAR WILDE
WITH THE BALLAD OF
READING GAOL
* * * * *
METHUEN & CO. LTD.
36 ESSEX STREET W. C.
LONDON
_Twelfth Edition_
_First Published_--
_Ravenna_ _1878_
_Poems_ _1881_
,, _Fifth Edition_ _1882_
_The Sphinx_ _1894_
_The Ballad of Reading Gaol_ _1898_
_First Issued by Methuen and Co. _ (_Limited _March 1908_
Editions on Handmade Paper and Japanese Vellum_)
_Seventh Edition_ (_F'cap. 8vo_). _September 1909_
_Eighth Edition_ ( ,, ,, ) _November 1909_
_Ninth Edition_ ( ,, ,, ) _December 1909_
_Tenth Edition_ ( ,, ,, ) _November 1910_
_Eleventh Edition_ ( ,, ,, ) _December 1911_
_Twelfth Edition_ ( ,, ,, ) _April 1913_
NOTE
_This collection of Wilde's Poems contains the volume of_ 1881 _in its
entirety_, '_The Sphinx_', '_The Ballad of Reading Gaol_,' _and_
'_Ravenna_. ' _Of the Uncollected Poems published in the Uniform Edition
of_ 1908, _a few_, _including the Translations from the Greek and the
Polish_, _are omitted_. _Two new poems_, '_Desespoir_' _and_ '_Pan_,'_
which I have recently discovered in manuscript_, _are now printed for the
first time_. _Particulars as to the original publication of each poem
will be found in_ '_A Bibliography of the Poems of Oscar Wilde_,' _by
Stuart Mason_, _London_ 1907.
_ROBERT ROSS_.
CONTENTS
POEMS (1881): PAGE
Helas! 3
ELEUTHERIA:
Sonnet To Liberty 7
Ave Imperatrix 8
To Milton 14
Louis Napoleon 15
Sonnet on the Massacre of the Christians in 16
Bulgaria
Quantum Mutata 17
Libertatis Sacra Fames 18
Theoretikos 19
THE GARDEN OF EROS 21
ROSA MYSTICA:
Requiescat 39
Sonnet on approaching Italy 40
San Miniato 41
Ave Maria Gratia Plena 42
Italia 43
Sonnet written in Holy Week at Genoa 44
Rome Unvisited 45
Urbs Sacra AEterna 49
Sonnet on hearing the Dies Irae sung in the Sistine 50
Chapel
Easter Day 51
E Tenebris 52
Vita Nuova 53
Madonna Mia 54
The New Helen 55
THE BURDEN OF ITYS 61
WIND FLOWERS:
Impression du Matin 83
Magdalen Walks 84
Athanasia 86
Serenade 89
Endymion 91
La Bella Donna della mia Mente 93
Chanson 95
CHARMIDES 97
FLOWERS OF GOLD:
Impressions: I. Les Silhouettes 135
II. La Fuite de la Lune 136
The Grave of Keats 137
Theocritus: A Villanelle 138
In the Gold Room: A Harmony 139
Ballade de Marguerite 140
The Dole of the King's Daughter 143
Amor Intellectualis 145
Santa Decca 146
A Vision 147
Impression de Voyage 148
The Grave of Shelley 149
By the Arno 150
IMPRESSIONS DE THEATRE:
Fabien dei Franchi 155
Phedre 156
Sonnets written at the Lyceum Theatre
I. Portia 157
II. Queen Henrietta Maria 158
III. Camma 159
PANTHEA 161
THE FOURTH MOVEMENT:
Impression: Le Reveillon 175
At Verona 176
Apologia 177
Quia Multum Amavi 179
Silentium Amoris 180
Her Voice 181
My Voice 183
Taedium Vitae 184
HUMANITAD 185
FLOWER OF LOVE:
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 211
UNCOLLECTED POEMS (1876-1893):
From Spring Days to Winter 217
Tristitiae 219
The True Knowledge 220
Impressions: I. Le Jardin 221
II. La Mer 222
Under the Balcony 223
The Harlot's House 225
Le Jardin des Tuileries 227
On the Sale by Auction of Keats' Love Letters 228
The New Remorse 229
Fantasisies Decoratives: I. Le Panneau 230
II. Les Ballons 232
Canzonet 233
Symphony in Yellow 235
In the Forest 236
To my Wife: With a Copy of my Poems 237
With a Copy of 'A House of Pomegranates' 238
Roses and Rue 239
Desespoir 242
Pan: Double Villanelle 243
THE SPHINX (1894) 245
THE BALLAD OF READING GAOL (1898) 269
RAVENNA (1878) 305
POEMS
HELAS!
TO _drift with every passion till my soul_
_Is a stringed lute on which all winds can play_,
_Is it for this that I have given away_
_Mine ancient wisdom, and austere control_?
_Methinks my life is a twice-written scroll_
_Scrawled over on some boyish holiday_
_With idle songs for pipe and virelay_,
_Which do but mar the secret of the whole_.
_Surely there was a time I might have trod_
_The sunlit heights, and from life's dissonance_
_Struck one clear chord to reach the ears of God_:
_Is that time dead_? _lo_! _with a little rod_
_I did but touch the honey of romance_--
_And must I lose a soul's inheritance_?
ELEUTHERIA
SONNET TO LIBERTY
NOT that I love thy children, whose dull eyes
See nothing save their own unlovely woe,
Whose minds know nothing, nothing care to know,--
But that the roar of thy Democracies,
Thy reigns of Terror, thy great Anarchies,
Mirror my wildest passions like the sea
And give my rage a brother--! Liberty!
For this sake only do thy dissonant cries
Delight my discreet soul, else might all kings
By bloody knout or treacherous cannonades
Rob nations of their rights inviolate
And I remain unmoved--and yet, and yet,
These Christs that die upon the barricades,
God knows it I am with them, in some things.
AVE IMPERATRIX
SET in this stormy Northern sea,
Queen of these restless fields of tide,
England! what shall men say of thee,
Before whose feet the worlds divide?
The earth, a brittle globe of glass,
Lies in the hollow of thy hand,
And through its heart of crystal pass,
Like shadows through a twilight land,
The spears of crimson-suited war,
The long white-crested waves of fight,
And all the deadly fires which are
The torches of the lords of Night.
The yellow leopards, strained and lean,
The treacherous Russian knows so well,
With gaping blackened jaws are seen
Leap through the hail of screaming shell.
The strong sea-lion of England's wars
Hath left his sapphire cave of sea,
To battle with the storm that mars
The stars of England's chivalry.
The brazen-throated clarion blows
Across the Pathan's reedy fen,
And the high steeps of Indian snows
Shake to the tread of armed men.
And many an Afghan chief, who lies
Beneath his cool pomegranate-trees,
Clutches his sword in fierce surmise
When on the mountain-side he sees
The fleet-foot Marri scout, who comes
To tell how he hath heard afar
The measured roll of English drums
Beat at the gates of Kandahar.
For southern wind and east wind meet
Where, girt and crowned by sword and fire,
England with bare and bloody feet
Climbs the steep road of wide empire.
O lonely Himalayan height,
Grey pillar of the Indian sky,
Where saw'st thou last in clanging flight
Our winged dogs of Victory?
The almond-groves of Samarcand,
Bokhara, where red lilies blow,
And Oxus, by whose yellow sand
The grave white-turbaned merchants go:
And on from thence to Ispahan,
The gilded garden of the sun,
Whence the long dusty caravan
Brings cedar wood and vermilion;
And that dread city of Cabool
Set at the mountain's scarped feet,
Whose marble tanks are ever full
With water for the noonday heat:
Where through the narrow straight Bazaar
A little maid Circassian
Is led, a present from the Czar
Unto some old and bearded khan,--
Here have our wild war-eagles flown,
And flapped wide wings in fiery fight;
But the sad dove, that sits alone
In England--she hath no delight.
In vain the laughing girl will lean
To greet her love with love-lit eyes:
Down in some treacherous black ravine,
Clutching his flag, the dead boy lies.
And many a moon and sun will see
The lingering wistful children wait
To climb upon their father's knee;
And in each house made desolate
Pale women who have lost their lord
Will kiss the relics of the slain--
Some tarnished epaulette--some sword--
Poor toys to soothe such anguished pain.
For not in quiet English fields
Are these, our brothers, lain to rest,
Where we might deck their broken shields
With all the flowers the dead love best.
For some are by the Delhi walls,
And many in the Afghan land,
And many where the Ganges falls
Through seven mouths of shifting sand.
And some in Russian waters lie,
And others in the seas which are
The portals to the East, or by
The wind-swept heights of Trafalgar.
O wandering graves! O restless sleep!
O silence of the sunless day!
O still ravine! O stormy deep!
Give up your prey! Give up your prey!
And thou whose wounds are never healed,
Whose weary race is never won,
O Cromwell's England! must thou yield
For every inch of ground a son?
Go! crown with thorns thy gold-crowned head,
Change thy glad song to song of pain;
Wind and wild wave have got thy dead,
And will not yield them back again.
Wave and wild wind and foreign shore
Possess the flower of English land--
Lips that thy lips shall kiss no more,
Hands that shall never clasp thy hand.
What profit now that we have bound
The whole round world with nets of gold,
If hidden in our heart is found
The care that groweth never old?
What profit that our galleys ride,
Pine-forest-like, on every main?
Ruin and wreck are at our side,
Grim warders of the House of Pain.
Where are the brave, the strong, the fleet?
Where is our English chivalry?
Wild grasses are their burial-sheet,
And sobbing waves their threnody.
O loved ones lying far away,
What word of love can dead lips send!
O wasted dust! O senseless clay!
Is this the end! is this the end!
Peace, peace! we wrong the noble dead
To vex their solemn slumber so;
Though childless, and with thorn-crowned head,
Up the steep road must England go,
Yet when this fiery web is spun,
Her watchmen shall descry from far
The young Republic like a sun
Rise from these crimson seas of war.
TO MILTON
MILTON! I think thy spirit hath passed away
From these white cliffs and high-embattled towers;
This gorgeous fiery-coloured world of ours
Seems fallen into ashes dull and grey,
And the age changed unto a mimic play
Wherein we waste our else too-crowded hours:
For all our pomp and pageantry and powers
We are but fit to delve the common clay,
Seeing this little isle on which we stand,
This England, this sea-lion of the sea,
By ignorant demagogues is held in fee,
Who love her not: Dear God! is this the land
Which bare a triple empire in her hand
When Cromwell spake the word Democracy!
LOUIS NAPOLEON
EAGLE of Austerlitz! where were thy wings
When far away upon a barbarous strand,
In fight unequal, by an obscure hand,
Fell the last scion of thy brood of Kings!
Poor boy! thou shalt not flaunt thy cloak of red,
Or ride in state through Paris in the van
Of thy returning legions, but instead
Thy mother France, free and republican,
Shall on thy dead and crownless forehead place
The better laurels of a soldier's crown,
That not dishonoured should thy soul go down
To tell the mighty Sire of thy race
That France hath kissed the mouth of Liberty,
And found it sweeter than his honied bees,
And that the giant wave Democracy
Breaks on the shores where Kings lay couched at ease.
SONNET
ON THE MASSACRE OF THE CHRISTIANS IN BULGARIA
CHRIST, dost Thou live indeed? or are Thy bones
Still straitened in their rock-hewn sepulchre?
And was Thy Rising only dreamed by her
Whose love of Thee for all her sin atones?
For here the air is horrid with men's groans,
The priests who call upon Thy name are slain,
Dost Thou not hear the bitter wail of pain
From those whose children lie upon the stones?
Come down, O Son of God! incestuous gloom
Curtains the land, and through the starless night
Over Thy Cross a Crescent moon I see!
If Thou in very truth didst burst the tomb
Come down, O Son of Man! and show Thy might
Lest Mahomet be crowned instead of Thee!
QUANTUM MUTATA
THERE was a time in Europe long ago
When no man died for freedom anywhere,
But England's lion leaping from its lair
Laid hands on the oppressor! it was so
While England could a great Republic show.
Witness the men of Piedmont, chiefest care
Of Cromwell, when with impotent despair
The Pontiff in his painted portico
Trembled before our stern ambassadors.
How comes it then that from such high estate
We have thus fallen, save that Luxury
With barren merchandise piles up the gate
Where noble thoughts and deeds should enter by:
Else might we still be Milton's heritors.
LIBERTATIS SACRA FAMES
ALBEIT nurtured in democracy,
And liking best that state republican
Where every man is Kinglike and no man
Is crowned above his fellows, yet I see,
Spite of this modern fret for Liberty,
Better the rule of One, whom all obey,
Than to let clamorous demagogues betray
Our freedom with the kiss of anarchy.
Wherefore I love them not whose hands profane
Plant the red flag upon the piled-up street
For no right cause, beneath whose ignorant reign
Arts, Culture, Reverence, Honour, all things fade,
Save Treason and the dagger of her trade,
Or Murder with his silent bloody feet.
THEORETIKOS
THIS mighty empire hath but feet of clay:
Of all its ancient chivalry and might
Our little island is forsaken quite:
Some enemy hath stolen its crown of bay,
And from its hills that voice hath passed away
Which spake of Freedom: O come out of it,
Come out of it, my Soul, thou art not fit
For this vile traffic-house, where day by day
Wisdom and reverence are sold at mart,
And the rude people rage with ignorant cries
Against an heritage of centuries.
It mars my calm: wherefore in dreams of Art
And loftiest culture I would stand apart,
Neither for God, nor for his enemies.
THE GARDEN OF EROS
IT is full summer now, the heart of June;
Not yet the sunburnt reapers are astir
Upon the upland meadow where too soon
Rich autumn time, the season's usurer,
Will lend his hoarded gold to all the trees,
And see his treasure scattered by the wild and spendthrift breeze.
Too soon indeed! yet here the daffodil,
That love-child of the Spring, has lingered on
To vex the rose with jealousy, and still
The harebell spreads her azure pavilion,
And like a strayed and wandering reveller
Abandoned of its brothers, whom long since June's messenger
The missel-thrush has frighted from the glade,
One pale narcissus loiters fearfully
Close to a shadowy nook, where half afraid
Of their own loveliness some violets lie
That will not look the gold sun in the face
For fear of too much splendour,--ah! methinks it is a place
Which should be trodden by Persephone
When wearied of the flowerless fields of Dis!
Or danced on by the lads of Arcady!
The hidden secret of eternal bliss
Known to the Grecian here a man might find,
Ah! you and I may find it now if Love and Sleep be kind.
There are the flowers which mourning Herakles
Strewed on the tomb of Hylas, columbine,
Its white doves all a-flutter where the breeze
Kissed them too harshly, the small celandine,
That yellow-kirtled chorister of eve,
And lilac lady's-smock,--but let them bloom alone, and leave
Yon spired hollyhock red-crocketed
To sway its silent chimes, else must the bee,
Its little bellringer, go seek instead
Some other pleasaunce; the anemone
That weeps at daybreak, like a silly girl
Before her love, and hardly lets the butterflies unfurl
Their painted wings beside it,--bid it pine
In pale virginity; the winter snow
Will suit it better than those lips of thine
Whose fires would but scorch it, rather go
And pluck that amorous flower which blooms alone,
Fed by the pander wind with dust of kisses not its own.
The trumpet-mouths of red convolvulus
So dear to maidens, creamy meadow-sweet
Whiter than Juno's throat and odorous
As all Arabia, hyacinths the feet
Of Huntress Dian would be loth to mar
For any dappled fawn,--pluck these, and those fond flowers which are
Fairer than what Queen Venus trod upon
Beneath the pines of Ida, eucharis,
That morning star which does not dread the sun,
And budding marjoram which but to kiss
Would sweeten Cytheraea's lips and make
Adonis jealous,--these for thy head,--and for thy girdle take
Yon curving spray of purple clematis
Whose gorgeous dye outflames the Tyrian King,
And foxgloves with their nodding chalices,
But that one narciss which the startled Spring
Let from her kirtle fall when first she heard
In her own woods the wild tempestuous song of summer's bird,
Ah! leave it for a subtle memory
Of those sweet tremulous days of rain and sun,
When April laughed between her tears to see
The early primrose with shy footsteps run
From the gnarled oak-tree roots till all the wold,
Spite of its brown and trampled leaves, grew bright with shimmering
gold.
Nay, pluck it too, it is not half so sweet
As thou thyself, my soul's idolatry!
And when thou art a-wearied at thy feet
Shall oxlips weave their brightest tapestry,
For thee the woodbine shall forget its pride
And veil its tangled whorls, and thou shalt walk on daisies pied.
And I will cut a reed by yonder spring
And make the wood-gods jealous, and old Pan
Wonder what young intruder dares to sing
In these still haunts, where never foot of man
Should tread at evening, lest he chance to spy
The marble limbs of Artemis and all her company.
And I will tell thee why the jacinth wears
Such dread embroidery of dolorous moan,
And why the hapless nightingale forbears
To sing her song at noon, but weeps alone
When the fleet swallow sleeps, and rich men feast,
And why the laurel trembles when she sees the lightening east.
And I will sing how sad Proserpina
Unto a grave and gloomy Lord was wed,
And lure the silver-breasted Helena
Back from the lotus meadows of the dead,
So shalt thou see that awful loveliness
For which two mighty Hosts met fearfully in war's abyss!
And then I'll pipe to thee that Grecian tale
How Cynthia loves the lad Endymion,
And hidden in a grey and misty veil
Hies to the cliffs of Latmos once the Sun
Leaps from his ocean bed in fruitless chase
Of those pale flying feet which fade away in his embrace.
And if my flute can breathe sweet melody,
We may behold Her face who long ago
Dwelt among men by the AEgean sea,
And whose sad house with pillaged portico
And friezeless wall and columns toppled down
Looms o'er the ruins of that fair and violet cinctured town.
Spirit of Beauty! tarry still awhile,
They are not dead, thine ancient votaries;
Some few there are to whom thy radiant smile
Is better than a thousand victories,
Though all the nobly slain of Waterloo
Rise up in wrath against them! tarry still, there are a few
Who for thy sake would give their manlihood
And consecrate their being; I at least
Have done so, made thy lips my daily food,
And in thy temples found a goodlier feast
Than this starved age can give me, spite of all
Its new-found creeds so sceptical and so dogmatical.
Here not Cephissos, not Ilissos flows,
The woods of white Colonos are not here,
On our bleak hills the olive never blows,
No simple priest conducts his lowing steer
Up the steep marble way, nor through the town
Do laughing maidens bear to thee the crocus-flowered gown.
Yet tarry! for the boy who loved thee best,
Whose very name should be a memory
To make thee linger, sleeps in silent rest
Beneath the Roman walls, and melody
Still mourns her sweetest lyre; none can play
The lute of Adonais: with his lips Song passed away.
Nay, when Keats died the Muses still had left
One silver voice to sing his threnody,
But ah! too soon of it we were bereft
When on that riven night and stormy sea
Panthea claimed her singer as her own,
And slew the mouth that praised her; since which time we walk alone,
Save for that fiery heart, that morning star
Of re-arisen England, whose clear eye
Saw from our tottering throne and waste of war
The grand Greek limbs of young Democracy
Rise mightily like Hesperus and bring
The great Republic! him at least thy love hath taught to sing,
And he hath been with thee at Thessaly,
And seen white Atalanta fleet of foot
In passionless and fierce virginity
Hunting the tusked boar, his honied lute
Hath pierced the cavern of the hollow hill,
And Venus laughs to know one knee will bow before her still.
And he hath kissed the lips of Proserpine,
And sung the Galilaean's requiem,
That wounded forehead dashed with blood and wine
He hath discrowned, the Ancient Gods in him
Have found their last, most ardent worshipper,
And the new Sign grows grey and dim before its conqueror.
Spirit of Beauty! tarry with us still,
It is not quenched the torch of poesy,
The star that shook above the Eastern hill
Holds unassailed its argent armoury
From all the gathering gloom and fretful fight--
O tarry with us still!
he could not stand stupid people, especially those who are made stupid by
education: people who are full of opinions not one of which they even
understand, a peculiarly modern type, summed up by Christ when he
describes it as the type of one who has the key of knowledge, cannot use
it himself, and does not allow other people to use it, though it may be
made to open the gate of God's Kingdom. His chief war was against the
Philistines. That is the war every child of light has to wage.
Philistinism was the note of the age and community in which he lived. In
their heavy inaccessibility to ideas, their dull respectability, their
tedious orthodoxy, their worship of vulgar success, their entire
preoccupation with the gross materialistic side of life, and their
ridiculous estimate of themselves and their importance, the Jews of
Jerusalem in Christ's day were the exact counterpart of the British
Philistine of our own. Christ mocked at the 'whited sepulchre' of
respectability, and fixed that phrase for ever. He treated worldly
success as a thing absolutely to be despised. He saw nothing in it at
all. He looked on wealth as an encumbrance to a man. He would not hear
of life being sacrificed to any system of thought or morals. He pointed
out that forms and ceremonies were made for man, not man for forms and
ceremonies. He took sabbatarianism as a type of the things that should
be set at nought. The cold philanthropies, the ostentatious public
charities, the tedious formalisms so dear to the middle-class mind, he
exposed with utter and relentless scorn. To us, what is termed orthodoxy
is merely a facile unintelligent acquiescence; but to them, and in their
hands, it was a terrible and paralysing tyranny. Christ swept it aside.
He showed that the spirit alone was of value. He took a keen pleasure in
pointing out to them that though they were always reading the law and the
prophets, they had not really the smallest idea of what either of them
meant. In opposition to their tithing of each separate day into the
fixed routine of prescribed duties, as they tithe mint and rue, he
preached the enormous importance of living completely for the moment.
Those whom he saved from their sins are saved simply for beautiful
moments in their lives. Mary Magdalen, when she sees Christ, breaks the
rich vase of alabaster that one of her seven lovers had given her, and
spills the odorous spices over his tired dusty feet, and for that one
moment's sake sits for ever with Ruth and Beatrice in the tresses of the
snow-white rose of Paradise. All that Christ says to us by the way of a
little warning is that every moment should be beautiful, that the soul
should always be ready for the coming of the bridegroom, always waiting
for the voice of the lover, Philistinism being simply that side of man's
nature that is not illumined by the imagination. He sees all the lovely
influences of life as modes of light: the imagination itself is the world
of light. The world is made by it, and yet the world cannot understand
it: that is because the imagination is simply a manifestation of love,
and it is love and the capacity for it that distinguishes one human being
from another.
But it is when he deals with a sinner that Christ is most romantic, in
the sense of most real. The world had always loved the saint as being
the nearest possible approach to the perfection of God. Christ, through
some divine instinct in him, seems to have always loved the sinner as
being the nearest possible approach to the perfection of man. His
primary desire was not to reform people, any more than his primary desire
was to a relieve suffering. To turn an interesting thief into a tedious
honest man was not his aim. He would have thought little of the
Prisoners' Aid Society and other modern movements of the kind. The
conversion of a publican into a Pharisee would not have seemed to him a
great achievement. But in a manner not yet understood of the world he
regarded sin and suffering as being in themselves beautiful holy things
and modes of perfection.
It seems a very dangerous idea. It is--all great ideas are dangerous.
That it was Christ's creed admits of no doubt. That it is the true creed
I don't doubt myself.
Of course the sinner must repent. But why? Simply because otherwise he
would be unable to realise what he had done. The moment of repentance is
the moment of initiation. More than that: it is the means by which one
alters one's past. The Greeks thought that impossible. They often say
in their Gnomic aphorisms, 'Even the Gods cannot alter the past. ' Christ
showed that the commonest sinner could do it, that it was the one thing
he could do. Christ, had he been asked, would have said--I feel quite
certain about it--that the moment the prodigal son fell on his knees and
wept, he made his having wasted his substance with harlots, his swine-
herding and hungering for the husks they ate, beautiful and holy moments
in his life. It is difficult for most people to grasp the idea. I dare
say one has to go to prison to understand it. If so, it may be worth
while going to prison.
There is something so unique about Christ. Of course just as there are
false dawns before the dawn itself, and winter days so full of sudden
sunlight that they will cheat the wise crocus into squandering its gold
before its time, and make some foolish bird call to its mate to build on
barren boughs, so there were Christians before Christ. For that we
should be grateful. The unfortunate thing is that there have been none
since. I make one exception, St. Francis of Assisi. But then God had
given him at his birth the soul of a poet, as he himself when quite young
had in mystical marriage taken poverty as his bride: and with the soul of
a poet and the body of a beggar he found the way to perfection not
difficult. He understood Christ, and so he became like him. We do not
require the Liber Conformitatum to teach us that the life of St. Francis
was the true _Imitatio Christi_, a poem compared to which the book of
that name is merely prose.
Indeed, that is the charm about Christ, when all is said: he is just like
a work of art. He does not really teach one anything, but by being
brought into his presence one becomes something. And everybody is
predestined to his presence. Once at least in his life each man walks
with Christ to Emmaus.
As regards the other subject, the Relation of the Artistic Life to
Conduct, it will no doubt seem strange to you that I should select it.
People point to Reading Gaol and say, 'That is where the artistic life
leads a man. ' Well, it might lead to worse places. The more mechanical
people to whom life is a shrewd speculation depending on a careful
calculation of ways and means, always know where they are going, and go
there. They start with the ideal desire of being the parish beadle, and
in whatever sphere they are placed they succeed in being the parish
beadle and no more. A man whose desire is to be something separate from
himself, to be a member of Parliament, or a successful grocer, or a
prominent solicitor, or a judge, or something equally tedious, invariably
succeeds in being what he wants to be. That is his punishment. Those
who want a mask have to wear it.
But with the dynamic forces of life, and those in whom those dynamic
forces become incarnate, it is different. People whose desire is solely
for self-realisation never know where they are going. They can't know.
In one sense of the word it is of course necessary, as the Greek oracle
said, to know oneself: that is the first achievement of knowledge. But
to recognise that the soul of a man is unknowable, is the ultimate
achievement of wisdom. The final mystery is oneself. When one has
weighed the sun in the balance, and measured the steps of the moon, and
mapped out the seven heavens star by star, there still remains oneself.
Who can calculate the orbit of his own soul? When the son went out to
look for his father's asses, he did not know that a man of God was
waiting for him with the very chrism of coronation, and that his own soul
was already the soul of a king.
I hope to live long enough and to produce work of such a character that I
shall be able at the end of my days to say, 'Yes! this is just where the
artistic life leads a man! ' Two of the most perfect lives I have come
across in my own experience are the lives of Verlaine and of Prince
Kropotkin: both of them men who have passed years in prison: the first,
the one Christian poet since Dante; the other, a man with a soul of that
beautiful white Christ which seems coming out of Russia. And for the
last seven or eight months, in spite of a succession of great troubles
reaching me from the outside world almost without intermission, I have
been placed in direct contact with a new spirit working in this prison
through man and things, that has helped me beyond any possibility of
expression in words: so that while for the first year of my imprisonment
I did nothing else, and can remember doing nothing else, but wring my
hands in impotent despair, and say, 'What an ending, what an appalling
ending! ' now I try to say to myself, and sometimes when I am not
torturing myself do really and sincerely say, 'What a beginning, what a
wonderful beginning! ' It may really be so. It may become so. If it
does I shall owe much to this new personality that has altered every
man's life in this place.
You may realise it when I say that had I been released last May, as I
tried to be, I would have left this place loathing it and every official
in it with a bitterness of hatred that would have poisoned my life. I
have had a year longer of imprisonment, but humanity has been in the
prison along with us all, and now when I go out I shall always remember
great kindnesses that I have received here from almost everybody, and on
the day of my release I shall give many thanks to many people, and ask to
be remembered by them in turn.
The prison style is absolutely and entirely wrong. I would give anything
to be able to alter it when I go out. I intend to try. But there is
nothing in the world so wrong but that the spirit of humanity, which is
the spirit of love, the spirit of the Christ who is not in churches, may
make it, if not right, at least possible to be borne without too much
bitterness of heart.
I know also that much is waiting for me outside that is very delightful,
from what St. Francis of Assisi calls 'my brother the wind, and my sister
the rain,' lovely things both of them, down to the shop-windows and
sunsets of great cities. If I made a list of all that still remains to
me, I don't know where I should stop: for, indeed, God made the world
just as much for me as for any one else. Perhaps I may go out with
something that I had not got before. I need not tell you that to me
reformations in morals are as meaningless and vulgar as Reformations in
theology. But while to propose to be a better man is a piece of
unscientific cant, to have become a deeper man is the privilege of those
who have suffered. And such I think I have become.
If after I am free a friend of mine gave a feast, and did not invite me
to it, I should not mind a bit. I can be perfectly happy by myself. With
freedom, flowers, books, and the moon, who could not be perfectly happy?
Besides, feasts are not for me any more. I have given too many to care
about them. That side of life is over for me, very fortunately, I dare
say. But if after I am free a friend of mine had a sorrow and refused to
allow me to share it, I should feel it most bitterly. If he shut the
doors of the house of mourning against me, I would come back again and
again and beg to be admitted, so that I might share in what I was
entitled to share in. If he thought me unworthy, unfit to weep with him,
I should feel it as the most poignant humiliation, as the most terrible
mode in which disgrace could be inflicted on me. But that could not be.
I have a right to share in sorrow, and he who can look at the loveliness
of the world and share its sorrow, and realise something of the wonder of
both, is in immediate contact with divine things, and has got as near to
God's secret as any one can get.
Perhaps there may come into my art also, no less than into my life, a
still deeper note, one of greater unity of passion, and directness of
impulse. Not width but intensity is the true aim of modern art. We are
no longer in art concerned with the type. It is with the exception that
we have to do. I cannot put my sufferings into any form they took, I
need hardly say. Art only begins where Imitation ends, but something
must come into my work, of fuller memory of words perhaps, of richer
cadences, of more curious effects, of simpler architectural order, of
some aesthetic quality at any rate.
When Marsyas was 'torn from the scabbard of his limbs'--_della vagina
della membre sue_, to use one of Dante's most terrible Tacitean
phrases--he had no more song, the Greek said. Apollo had been victor.
The lyre had vanquished the reed. But perhaps the Greeks were mistaken.
I hear in much modern Art the cry of Marsyas. It is bitter in
Baudelaire, sweet and plaintive in Lamartine, mystic in Verlaine. It is
in the deferred resolutions of Chopin's music. It is in the discontent
that haunts Burne-Jones's women. Even Matthew Arnold, whose song of
Callicles tells of 'the triumph of the sweet persuasive lyre,' and the
'famous final victory,' in such a clear note of lyrical beauty, has not a
little of it; in the troubled undertone of doubt and distress that haunts
his verses, neither Goethe nor Wordsworth could help him, though he
followed each in turn, and when he seeks to mourn for _Thyrsis_ or to
sing of the _Scholar Gipsy_, it is the reed that he has to take for the
rendering of his strain. But whether or not the Phrygian Faun was
silent, I cannot be. Expression is as necessary to me as leaf and
blossoms are to the black branches of the trees that show themselves
above the prison walls and are so restless in the wind. Between my art
and the world there is now a wide gulf, but between art and myself there
is none. I hope at least that there is none.
To each of us different fates are meted out. My lot has been one of
public infamy, of long imprisonment, of misery, of ruin, of disgrace, but
I am not worthy of it--not yet, at any rate. I remember that I used to
say that I thought I could bear a real tragedy if it came to me with
purple pall and a mask of noble sorrow, but that the dreadful thing about
modernity was that it put tragedy into the raiment of comedy, so that the
great realities seemed commonplace or grotesque or lacking in style. It
is quite true about modernity. It has probably always been true about
actual life. It is said that all martyrdoms seemed mean to the looker
on. The nineteenth century is no exception to the rule.
Everything about my tragedy has been hideous, mean, repellent, lacking in
style; our very dress makes us grotesque. We are the zanies of sorrow.
We are clowns whose hearts are broken. We are specially designed to
appeal to the sense of humour. On November 13th, 1895, I was brought
down here from London. From two o'clock till half-past two on that day I
had to stand on the centre platform of Clapham Junction in convict dress,
and handcuffed, for the world to look at. I had been taken out of the
hospital ward without a moment's notice being given to me. Of all
possible objects I was the most grotesque. When people saw me they
laughed. Each train as it came up swelled the audience. Nothing could
exceed their amusement. That was, of course, before they knew who I was.
As soon as they had been informed they laughed still more. For half an
hour I stood there in the grey November rain surrounded by a jeering mob.
For a year after that was done to me I wept every day at the same hour
and for the same space of time. That is not such a tragic thing as
possibly it sounds to you. To those who are in prison tears are a part
of every day's experience. A day in prison on which one does not weep is
a day on which one's heart is hard, not a day on which one's heart is
happy.
Well, now I am really beginning to feel more regret for the people who
laughed than for myself. Of course when they saw me I was not on my
pedestal, I was in the pillory. But it is a very unimaginative nature
that only cares for people on their pedestals. A pedestal may be a very
unreal thing. A pillory is a terrific reality. They should have known
also how to interpret sorrow better. I have said that behind sorrow
there is always sorrow. It were wiser still to say that behind sorrow
there is always a soul. And to mock at a soul in pain is a dreadful
thing. In the strangely simple economy of the world people only get what
they give, and to those who have not enough imagination to penetrate the
mere outward of things, and feel pity, what pity can be given save that
of scorn?
I write this account of the mode of my being transferred here simply that
it should be realised how hard it has been for me to get anything out of
my punishment but bitterness and despair. I have, however, to do it, and
now and then I have moments of submission and acceptance. All the spring
may be hidden in the single bud, and the low ground nest of the lark may
hold the joy that is to herald the feet of many rose-red dawns. So
perhaps whatever beauty of life still remains to me is contained in some
moment of surrender, abasement, and humiliation. I can, at any rate,
merely proceed on the lines of my own development, and, accepting all
that has happened to me, make myself worthy of it.
People used to say of me that I was too individualistic. I must be far
more of an individualist than ever I was. I must get far more out of
myself than ever I got, and ask far less of the world than ever I asked.
Indeed, my ruin came not from too great individualism of life, but from
too little. The one disgraceful, unpardonable, and to all time
contemptible action of my life was to allow myself to appeal to society
for help and protection. To have made such an appeal would have been
from the individualist point of view bad enough, but what excuse can
there ever be put forward for having made it? Of course once I had put
into motion the forces of society, society turned on me and said, 'Have
you been living all this time in defiance of my laws, and do you now
appeal to those laws for protection? You shall have those laws exercised
to the full. You shall abide by what you have appealed to. ' The result
is I am in gaol. Certainly no man ever fell so ignobly, and by such
ignoble instruments, as I did.
The Philistine element in life is not the failure to understand art.
Charming people, such as fishermen, shepherds, ploughboys, peasants and
the like, know nothing about art, and are the very salt of the earth. He
is the Philistine who upholds and aids the heavy, cumbrous, blind,
mechanical forces of society, and who does not recognise dynamic force
when he meets it either in a man or a movement.
People thought it dreadful of me to have entertained at dinner the evil
things of life, and to have found pleasure in their company. But then,
from the point of view through which I, as an artist in life, approach
them they were delightfully suggestive and stimulating. The danger was
half the excitement. . . . My business as an artist was with Ariel. I
set myself to wrestle with Caliban. . . .
A great friend of mine--a friend of ten years' standing--came to see me
some time ago, and told me that he did not believe a single word of what
was said against me, and wished me to know that he considered me quite
innocent, and the victim of a hideous plot. I burst into tears at what
he said, and told him that while there was much amongst the definite
charges that was quite untrue and transferred to me by revolting malice,
still that my life had been full of perverse pleasures, and that unless
he accepted that as a fact about me and realised it to the full I could
not possibly be friends with him any more, or ever be in his company. It
was a terrible shock to him, but we are friends, and I have not got his
friendship on false pretences.
Emotional forces, as I say somewhere in _Intentions_, are as limited in
extent and duration as the forces of physical energy. The little cup
that is made to hold so much can hold so much and no more, though all the
purple vats of Burgundy be filled with wine to the brim, and the treaders
stand knee-deep in the gathered grapes of the stony vineyards of Spain.
There is no error more common than that of thinking that those who are
the causes or occasions of great tragedies share in the feelings suitable
to the tragic mood: no error more fatal than expecting it of them.
The
martyr in his 'shirt of flame' may be looking on the face of God, but to
him who is piling the faggots or loosening the logs for the blast the
whole scene is no more than the slaying of an ox is to the butcher, or
the felling of a tree to the charcoal burner in the forest, or the fall
of a flower to one who is mowing down the grass with a scythe. Great
passions are for the great of soul, and great events can be seen only by
those who are on a level with them.
* * * * *
I know of nothing in all drama more incomparable from the point of view
of art, nothing more suggestive in its subtlety of observation, than
Shakespeare's drawing of Rosencrantz and Guildenstern. They are Hamlet's
college friends. They have been his companions. They bring with them
memories of pleasant days together. At the moment when they come across
him in the play he is staggering under the weight of a burden intolerable
to one of his temperament. The dead have come armed out of the grave to
impose on him a mission at once too great and too mean for him. He is a
dreamer, and he is called upon to act. He has the nature of the poet,
and he is asked to grapple with the common complexity of cause and
effect, with life in its practical realisation, of which he knows
nothing, not with life in its ideal essence, of which he knows so much.
He has no conception of what to do, and his folly is to feign folly.
Brutus used madness as a cloak to conceal the sword of his purpose, the
dagger of his will, but the Hamlet madness is a mere mask for the hiding
of weakness. In the making of fancies and jests he sees a chance of
delay. He keeps playing with action as an artist plays with a theory. He
makes himself the spy of his proper actions, and listening to his own
words knows them to be but 'words, words, words. ' Instead of trying to
be the hero of his own history, he seeks to be the spectator of his own
tragedy. He disbelieves in everything, including himself, and yet his
doubt helps him not, as it comes not from scepticism but from a divided
will.
Of all this Guildenstern and Rosencrantz realise nothing. They bow and
smirk and smile, and what the one says the other echoes with sickliest
intonation. When, at last, by means of the play within the play, and the
puppets in their dalliance, Hamlet 'catches the conscience' of the King,
and drives the wretched man in terror from his throne, Guildenstern and
Rosencrantz see no more in his conduct than a rather painful breach of
Court etiquette. That is as far as they can attain to in 'the
contemplation of the spectacle of life with appropriate emotions. ' They
are close to his very secret and know nothing of it. Nor would there be
any use in telling them. They are the little cups that can hold so much
and no more. Towards the close it is suggested that, caught in a cunning
spring set for another, they have met, or may meet, with a violent and
sudden death. But a tragic ending of this kind, though touched by
Hamlet's humour with something of the surprise and justice of comedy, is
really not for such as they. They never die. Horatio, who in order to
'report Hamlet and his cause aright to the unsatisfied,'
'Absents him from felicity a while,
And in this harsh world draws his breath in pain,'
dies, but Guildenstern and Rosencrantz are as immortal as Angelo and
Tartuffe, and should rank with them. They are what modern life has
contributed to the antique ideal of friendship. He who writes a new _De
Amicitia_ must find a niche for them, and praise them in Tusculan prose.
They are types fixed for all time. To censure them would show 'a lack of
appreciation. ' They are merely out of their sphere: that is all. In
sublimity of soul there is no contagion. High thoughts and high emotions
are by their very existence isolated.
* * * * *
I am to be released, if all goes well with me, towards the end of May,
and hope to go at once to some little sea-side village abroad with R---
and M---.
The sea, as Euripides says in one of his plays about Iphigeneia, washes
away the stains and wounds of the world.
I hope to be at least a month with my friends, and to gain peace and
balance, and a less troubled heart, and a sweeter mood. I have a strange
longing for the great simple primeval things, such as the sea, to me no
less of a mother than the Earth. It seems to me that we all look at
Nature too much, and live with her too little. I discern great sanity in
the Greek attitude. They never chattered about sunsets, or discussed
whether the shadows on the grass were really mauve or not. But they saw
that the sea was for the swimmer, and the sand for the feet of the
runner. They loved the trees for the shadow that they cast, and the
forest for its silence at noon. The vineyard-dresser wreathed his hair
with ivy that he might keep off the rays of the sun as he stooped over
the young shoots, and for the artist and the athlete, the two types that
Greece gave us, they plaited with garlands the leaves of the bitter
laurel and of the wild parsley, which else had been of no service to men.
We call ours a utilitarian age, and we do not know the uses of any single
thing. We have forgotten that water can cleanse, and fire purify, and
that the Earth is mother to us all. As a consequence our art is of the
moon and plays with shadows, while Greek art is of the sun and deals
directly with things. I feel sure that in elemental forces there is
purification, and I want to go back to them and live in their presence.
Of course to one so modern as I am, 'Enfant de mon siecle,' merely to
look at the world will be always lovely. I tremble with pleasure when I
think that on the very day of my leaving prison both the laburnum and the
lilac will be blooming in the gardens, and that I shall see the wind stir
into restless beauty the swaying gold of the one, and make the other toss
the pale purple of its plumes, so that all the air shall be Arabia for
me. Linnaeus fell on his knees and wept for joy when he saw for the
first time the long heath of some English upland made yellow with the
tawny aromatic brooms of the common furze; and I know that for me, to
whom flowers are part of desire, there are tears waiting in the petals of
some rose. It has always been so with me from my boyhood. There is not
a single colour hidden away in the chalice of a flower, or the curve of a
shell, to which, by some subtle sympathy with the very soul of things, my
nature does not answer. Like Gautier, I have always been one of those
'pour qui le monde visible existe. '
Still, I am conscious now that behind all this beauty, satisfying though
it may be, there is some spirit hidden of which the painted forms and
shapes are but modes of manifestation, and it is with this spirit that I
desire to become in harmony. I have grown tired of the articulate
utterances of men and things. The Mystical in Art, the Mystical in Life,
the Mystical in Nature this is what I am looking for. It is absolutely
necessary for me to find it somewhere.
All trials are trials for one's life, just as all sentences are sentences
of death; and three times have I been tried. The first time I left the
box to be arrested, the second time to be led back to the house of
detention, the third time to pass into a prison for two years. Society,
as we have constituted it, will have no place for me, has none to offer;
but Nature, whose sweet rains fall on unjust and just alike, will have
clefts in the rocks where I may hide, and secret valleys in whose silence
I may weep undisturbed. She will hang the night with stars so that I may
walk abroad in the darkness without stumbling, and send the wind over my
footprints so that none may track me to my hurt: she will cleanse me in
great waters, and with bitter herbs make me whole.
POEMS
BY
OSCAR WILDE
WITH THE BALLAD OF
READING GAOL
* * * * *
METHUEN & CO. LTD.
36 ESSEX STREET W. C.
LONDON
_Twelfth Edition_
_First Published_--
_Ravenna_ _1878_
_Poems_ _1881_
,, _Fifth Edition_ _1882_
_The Sphinx_ _1894_
_The Ballad of Reading Gaol_ _1898_
_First Issued by Methuen and Co. _ (_Limited _March 1908_
Editions on Handmade Paper and Japanese Vellum_)
_Seventh Edition_ (_F'cap. 8vo_). _September 1909_
_Eighth Edition_ ( ,, ,, ) _November 1909_
_Ninth Edition_ ( ,, ,, ) _December 1909_
_Tenth Edition_ ( ,, ,, ) _November 1910_
_Eleventh Edition_ ( ,, ,, ) _December 1911_
_Twelfth Edition_ ( ,, ,, ) _April 1913_
NOTE
_This collection of Wilde's Poems contains the volume of_ 1881 _in its
entirety_, '_The Sphinx_', '_The Ballad of Reading Gaol_,' _and_
'_Ravenna_. ' _Of the Uncollected Poems published in the Uniform Edition
of_ 1908, _a few_, _including the Translations from the Greek and the
Polish_, _are omitted_. _Two new poems_, '_Desespoir_' _and_ '_Pan_,'_
which I have recently discovered in manuscript_, _are now printed for the
first time_. _Particulars as to the original publication of each poem
will be found in_ '_A Bibliography of the Poems of Oscar Wilde_,' _by
Stuart Mason_, _London_ 1907.
_ROBERT ROSS_.
CONTENTS
POEMS (1881): PAGE
Helas! 3
ELEUTHERIA:
Sonnet To Liberty 7
Ave Imperatrix 8
To Milton 14
Louis Napoleon 15
Sonnet on the Massacre of the Christians in 16
Bulgaria
Quantum Mutata 17
Libertatis Sacra Fames 18
Theoretikos 19
THE GARDEN OF EROS 21
ROSA MYSTICA:
Requiescat 39
Sonnet on approaching Italy 40
San Miniato 41
Ave Maria Gratia Plena 42
Italia 43
Sonnet written in Holy Week at Genoa 44
Rome Unvisited 45
Urbs Sacra AEterna 49
Sonnet on hearing the Dies Irae sung in the Sistine 50
Chapel
Easter Day 51
E Tenebris 52
Vita Nuova 53
Madonna Mia 54
The New Helen 55
THE BURDEN OF ITYS 61
WIND FLOWERS:
Impression du Matin 83
Magdalen Walks 84
Athanasia 86
Serenade 89
Endymion 91
La Bella Donna della mia Mente 93
Chanson 95
CHARMIDES 97
FLOWERS OF GOLD:
Impressions: I. Les Silhouettes 135
II. La Fuite de la Lune 136
The Grave of Keats 137
Theocritus: A Villanelle 138
In the Gold Room: A Harmony 139
Ballade de Marguerite 140
The Dole of the King's Daughter 143
Amor Intellectualis 145
Santa Decca 146
A Vision 147
Impression de Voyage 148
The Grave of Shelley 149
By the Arno 150
IMPRESSIONS DE THEATRE:
Fabien dei Franchi 155
Phedre 156
Sonnets written at the Lyceum Theatre
I. Portia 157
II. Queen Henrietta Maria 158
III. Camma 159
PANTHEA 161
THE FOURTH MOVEMENT:
Impression: Le Reveillon 175
At Verona 176
Apologia 177
Quia Multum Amavi 179
Silentium Amoris 180
Her Voice 181
My Voice 183
Taedium Vitae 184
HUMANITAD 185
FLOWER OF LOVE:
? ? ? ? ? ? ? ? ? ? ? ? ? ? ? 211
UNCOLLECTED POEMS (1876-1893):
From Spring Days to Winter 217
Tristitiae 219
The True Knowledge 220
Impressions: I. Le Jardin 221
II. La Mer 222
Under the Balcony 223
The Harlot's House 225
Le Jardin des Tuileries 227
On the Sale by Auction of Keats' Love Letters 228
The New Remorse 229
Fantasisies Decoratives: I. Le Panneau 230
II. Les Ballons 232
Canzonet 233
Symphony in Yellow 235
In the Forest 236
To my Wife: With a Copy of my Poems 237
With a Copy of 'A House of Pomegranates' 238
Roses and Rue 239
Desespoir 242
Pan: Double Villanelle 243
THE SPHINX (1894) 245
THE BALLAD OF READING GAOL (1898) 269
RAVENNA (1878) 305
POEMS
HELAS!
TO _drift with every passion till my soul_
_Is a stringed lute on which all winds can play_,
_Is it for this that I have given away_
_Mine ancient wisdom, and austere control_?
_Methinks my life is a twice-written scroll_
_Scrawled over on some boyish holiday_
_With idle songs for pipe and virelay_,
_Which do but mar the secret of the whole_.
_Surely there was a time I might have trod_
_The sunlit heights, and from life's dissonance_
_Struck one clear chord to reach the ears of God_:
_Is that time dead_? _lo_! _with a little rod_
_I did but touch the honey of romance_--
_And must I lose a soul's inheritance_?
ELEUTHERIA
SONNET TO LIBERTY
NOT that I love thy children, whose dull eyes
See nothing save their own unlovely woe,
Whose minds know nothing, nothing care to know,--
But that the roar of thy Democracies,
Thy reigns of Terror, thy great Anarchies,
Mirror my wildest passions like the sea
And give my rage a brother--! Liberty!
For this sake only do thy dissonant cries
Delight my discreet soul, else might all kings
By bloody knout or treacherous cannonades
Rob nations of their rights inviolate
And I remain unmoved--and yet, and yet,
These Christs that die upon the barricades,
God knows it I am with them, in some things.
AVE IMPERATRIX
SET in this stormy Northern sea,
Queen of these restless fields of tide,
England! what shall men say of thee,
Before whose feet the worlds divide?
The earth, a brittle globe of glass,
Lies in the hollow of thy hand,
And through its heart of crystal pass,
Like shadows through a twilight land,
The spears of crimson-suited war,
The long white-crested waves of fight,
And all the deadly fires which are
The torches of the lords of Night.
The yellow leopards, strained and lean,
The treacherous Russian knows so well,
With gaping blackened jaws are seen
Leap through the hail of screaming shell.
The strong sea-lion of England's wars
Hath left his sapphire cave of sea,
To battle with the storm that mars
The stars of England's chivalry.
The brazen-throated clarion blows
Across the Pathan's reedy fen,
And the high steeps of Indian snows
Shake to the tread of armed men.
And many an Afghan chief, who lies
Beneath his cool pomegranate-trees,
Clutches his sword in fierce surmise
When on the mountain-side he sees
The fleet-foot Marri scout, who comes
To tell how he hath heard afar
The measured roll of English drums
Beat at the gates of Kandahar.
For southern wind and east wind meet
Where, girt and crowned by sword and fire,
England with bare and bloody feet
Climbs the steep road of wide empire.
O lonely Himalayan height,
Grey pillar of the Indian sky,
Where saw'st thou last in clanging flight
Our winged dogs of Victory?
The almond-groves of Samarcand,
Bokhara, where red lilies blow,
And Oxus, by whose yellow sand
The grave white-turbaned merchants go:
And on from thence to Ispahan,
The gilded garden of the sun,
Whence the long dusty caravan
Brings cedar wood and vermilion;
And that dread city of Cabool
Set at the mountain's scarped feet,
Whose marble tanks are ever full
With water for the noonday heat:
Where through the narrow straight Bazaar
A little maid Circassian
Is led, a present from the Czar
Unto some old and bearded khan,--
Here have our wild war-eagles flown,
And flapped wide wings in fiery fight;
But the sad dove, that sits alone
In England--she hath no delight.
In vain the laughing girl will lean
To greet her love with love-lit eyes:
Down in some treacherous black ravine,
Clutching his flag, the dead boy lies.
And many a moon and sun will see
The lingering wistful children wait
To climb upon their father's knee;
And in each house made desolate
Pale women who have lost their lord
Will kiss the relics of the slain--
Some tarnished epaulette--some sword--
Poor toys to soothe such anguished pain.
For not in quiet English fields
Are these, our brothers, lain to rest,
Where we might deck their broken shields
With all the flowers the dead love best.
For some are by the Delhi walls,
And many in the Afghan land,
And many where the Ganges falls
Through seven mouths of shifting sand.
And some in Russian waters lie,
And others in the seas which are
The portals to the East, or by
The wind-swept heights of Trafalgar.
O wandering graves! O restless sleep!
O silence of the sunless day!
O still ravine! O stormy deep!
Give up your prey! Give up your prey!
And thou whose wounds are never healed,
Whose weary race is never won,
O Cromwell's England! must thou yield
For every inch of ground a son?
Go! crown with thorns thy gold-crowned head,
Change thy glad song to song of pain;
Wind and wild wave have got thy dead,
And will not yield them back again.
Wave and wild wind and foreign shore
Possess the flower of English land--
Lips that thy lips shall kiss no more,
Hands that shall never clasp thy hand.
What profit now that we have bound
The whole round world with nets of gold,
If hidden in our heart is found
The care that groweth never old?
What profit that our galleys ride,
Pine-forest-like, on every main?
Ruin and wreck are at our side,
Grim warders of the House of Pain.
Where are the brave, the strong, the fleet?
Where is our English chivalry?
Wild grasses are their burial-sheet,
And sobbing waves their threnody.
O loved ones lying far away,
What word of love can dead lips send!
O wasted dust! O senseless clay!
Is this the end! is this the end!
Peace, peace! we wrong the noble dead
To vex their solemn slumber so;
Though childless, and with thorn-crowned head,
Up the steep road must England go,
Yet when this fiery web is spun,
Her watchmen shall descry from far
The young Republic like a sun
Rise from these crimson seas of war.
TO MILTON
MILTON! I think thy spirit hath passed away
From these white cliffs and high-embattled towers;
This gorgeous fiery-coloured world of ours
Seems fallen into ashes dull and grey,
And the age changed unto a mimic play
Wherein we waste our else too-crowded hours:
For all our pomp and pageantry and powers
We are but fit to delve the common clay,
Seeing this little isle on which we stand,
This England, this sea-lion of the sea,
By ignorant demagogues is held in fee,
Who love her not: Dear God! is this the land
Which bare a triple empire in her hand
When Cromwell spake the word Democracy!
LOUIS NAPOLEON
EAGLE of Austerlitz! where were thy wings
When far away upon a barbarous strand,
In fight unequal, by an obscure hand,
Fell the last scion of thy brood of Kings!
Poor boy! thou shalt not flaunt thy cloak of red,
Or ride in state through Paris in the van
Of thy returning legions, but instead
Thy mother France, free and republican,
Shall on thy dead and crownless forehead place
The better laurels of a soldier's crown,
That not dishonoured should thy soul go down
To tell the mighty Sire of thy race
That France hath kissed the mouth of Liberty,
And found it sweeter than his honied bees,
And that the giant wave Democracy
Breaks on the shores where Kings lay couched at ease.
SONNET
ON THE MASSACRE OF THE CHRISTIANS IN BULGARIA
CHRIST, dost Thou live indeed? or are Thy bones
Still straitened in their rock-hewn sepulchre?
And was Thy Rising only dreamed by her
Whose love of Thee for all her sin atones?
For here the air is horrid with men's groans,
The priests who call upon Thy name are slain,
Dost Thou not hear the bitter wail of pain
From those whose children lie upon the stones?
Come down, O Son of God! incestuous gloom
Curtains the land, and through the starless night
Over Thy Cross a Crescent moon I see!
If Thou in very truth didst burst the tomb
Come down, O Son of Man! and show Thy might
Lest Mahomet be crowned instead of Thee!
QUANTUM MUTATA
THERE was a time in Europe long ago
When no man died for freedom anywhere,
But England's lion leaping from its lair
Laid hands on the oppressor! it was so
While England could a great Republic show.
Witness the men of Piedmont, chiefest care
Of Cromwell, when with impotent despair
The Pontiff in his painted portico
Trembled before our stern ambassadors.
How comes it then that from such high estate
We have thus fallen, save that Luxury
With barren merchandise piles up the gate
Where noble thoughts and deeds should enter by:
Else might we still be Milton's heritors.
LIBERTATIS SACRA FAMES
ALBEIT nurtured in democracy,
And liking best that state republican
Where every man is Kinglike and no man
Is crowned above his fellows, yet I see,
Spite of this modern fret for Liberty,
Better the rule of One, whom all obey,
Than to let clamorous demagogues betray
Our freedom with the kiss of anarchy.
Wherefore I love them not whose hands profane
Plant the red flag upon the piled-up street
For no right cause, beneath whose ignorant reign
Arts, Culture, Reverence, Honour, all things fade,
Save Treason and the dagger of her trade,
Or Murder with his silent bloody feet.
THEORETIKOS
THIS mighty empire hath but feet of clay:
Of all its ancient chivalry and might
Our little island is forsaken quite:
Some enemy hath stolen its crown of bay,
And from its hills that voice hath passed away
Which spake of Freedom: O come out of it,
Come out of it, my Soul, thou art not fit
For this vile traffic-house, where day by day
Wisdom and reverence are sold at mart,
And the rude people rage with ignorant cries
Against an heritage of centuries.
It mars my calm: wherefore in dreams of Art
And loftiest culture I would stand apart,
Neither for God, nor for his enemies.
THE GARDEN OF EROS
IT is full summer now, the heart of June;
Not yet the sunburnt reapers are astir
Upon the upland meadow where too soon
Rich autumn time, the season's usurer,
Will lend his hoarded gold to all the trees,
And see his treasure scattered by the wild and spendthrift breeze.
Too soon indeed! yet here the daffodil,
That love-child of the Spring, has lingered on
To vex the rose with jealousy, and still
The harebell spreads her azure pavilion,
And like a strayed and wandering reveller
Abandoned of its brothers, whom long since June's messenger
The missel-thrush has frighted from the glade,
One pale narcissus loiters fearfully
Close to a shadowy nook, where half afraid
Of their own loveliness some violets lie
That will not look the gold sun in the face
For fear of too much splendour,--ah! methinks it is a place
Which should be trodden by Persephone
When wearied of the flowerless fields of Dis!
Or danced on by the lads of Arcady!
The hidden secret of eternal bliss
Known to the Grecian here a man might find,
Ah! you and I may find it now if Love and Sleep be kind.
There are the flowers which mourning Herakles
Strewed on the tomb of Hylas, columbine,
Its white doves all a-flutter where the breeze
Kissed them too harshly, the small celandine,
That yellow-kirtled chorister of eve,
And lilac lady's-smock,--but let them bloom alone, and leave
Yon spired hollyhock red-crocketed
To sway its silent chimes, else must the bee,
Its little bellringer, go seek instead
Some other pleasaunce; the anemone
That weeps at daybreak, like a silly girl
Before her love, and hardly lets the butterflies unfurl
Their painted wings beside it,--bid it pine
In pale virginity; the winter snow
Will suit it better than those lips of thine
Whose fires would but scorch it, rather go
And pluck that amorous flower which blooms alone,
Fed by the pander wind with dust of kisses not its own.
The trumpet-mouths of red convolvulus
So dear to maidens, creamy meadow-sweet
Whiter than Juno's throat and odorous
As all Arabia, hyacinths the feet
Of Huntress Dian would be loth to mar
For any dappled fawn,--pluck these, and those fond flowers which are
Fairer than what Queen Venus trod upon
Beneath the pines of Ida, eucharis,
That morning star which does not dread the sun,
And budding marjoram which but to kiss
Would sweeten Cytheraea's lips and make
Adonis jealous,--these for thy head,--and for thy girdle take
Yon curving spray of purple clematis
Whose gorgeous dye outflames the Tyrian King,
And foxgloves with their nodding chalices,
But that one narciss which the startled Spring
Let from her kirtle fall when first she heard
In her own woods the wild tempestuous song of summer's bird,
Ah! leave it for a subtle memory
Of those sweet tremulous days of rain and sun,
When April laughed between her tears to see
The early primrose with shy footsteps run
From the gnarled oak-tree roots till all the wold,
Spite of its brown and trampled leaves, grew bright with shimmering
gold.
Nay, pluck it too, it is not half so sweet
As thou thyself, my soul's idolatry!
And when thou art a-wearied at thy feet
Shall oxlips weave their brightest tapestry,
For thee the woodbine shall forget its pride
And veil its tangled whorls, and thou shalt walk on daisies pied.
And I will cut a reed by yonder spring
And make the wood-gods jealous, and old Pan
Wonder what young intruder dares to sing
In these still haunts, where never foot of man
Should tread at evening, lest he chance to spy
The marble limbs of Artemis and all her company.
And I will tell thee why the jacinth wears
Such dread embroidery of dolorous moan,
And why the hapless nightingale forbears
To sing her song at noon, but weeps alone
When the fleet swallow sleeps, and rich men feast,
And why the laurel trembles when she sees the lightening east.
And I will sing how sad Proserpina
Unto a grave and gloomy Lord was wed,
And lure the silver-breasted Helena
Back from the lotus meadows of the dead,
So shalt thou see that awful loveliness
For which two mighty Hosts met fearfully in war's abyss!
And then I'll pipe to thee that Grecian tale
How Cynthia loves the lad Endymion,
And hidden in a grey and misty veil
Hies to the cliffs of Latmos once the Sun
Leaps from his ocean bed in fruitless chase
Of those pale flying feet which fade away in his embrace.
And if my flute can breathe sweet melody,
We may behold Her face who long ago
Dwelt among men by the AEgean sea,
And whose sad house with pillaged portico
And friezeless wall and columns toppled down
Looms o'er the ruins of that fair and violet cinctured town.
Spirit of Beauty! tarry still awhile,
They are not dead, thine ancient votaries;
Some few there are to whom thy radiant smile
Is better than a thousand victories,
Though all the nobly slain of Waterloo
Rise up in wrath against them! tarry still, there are a few
Who for thy sake would give their manlihood
And consecrate their being; I at least
Have done so, made thy lips my daily food,
And in thy temples found a goodlier feast
Than this starved age can give me, spite of all
Its new-found creeds so sceptical and so dogmatical.
Here not Cephissos, not Ilissos flows,
The woods of white Colonos are not here,
On our bleak hills the olive never blows,
No simple priest conducts his lowing steer
Up the steep marble way, nor through the town
Do laughing maidens bear to thee the crocus-flowered gown.
Yet tarry! for the boy who loved thee best,
Whose very name should be a memory
To make thee linger, sleeps in silent rest
Beneath the Roman walls, and melody
Still mourns her sweetest lyre; none can play
The lute of Adonais: with his lips Song passed away.
Nay, when Keats died the Muses still had left
One silver voice to sing his threnody,
But ah! too soon of it we were bereft
When on that riven night and stormy sea
Panthea claimed her singer as her own,
And slew the mouth that praised her; since which time we walk alone,
Save for that fiery heart, that morning star
Of re-arisen England, whose clear eye
Saw from our tottering throne and waste of war
The grand Greek limbs of young Democracy
Rise mightily like Hesperus and bring
The great Republic! him at least thy love hath taught to sing,
And he hath been with thee at Thessaly,
And seen white Atalanta fleet of foot
In passionless and fierce virginity
Hunting the tusked boar, his honied lute
Hath pierced the cavern of the hollow hill,
And Venus laughs to know one knee will bow before her still.
And he hath kissed the lips of Proserpine,
And sung the Galilaean's requiem,
That wounded forehead dashed with blood and wine
He hath discrowned, the Ancient Gods in him
Have found their last, most ardent worshipper,
And the new Sign grows grey and dim before its conqueror.
Spirit of Beauty! tarry with us still,
It is not quenched the torch of poesy,
The star that shook above the Eastern hill
Holds unassailed its argent armoury
From all the gathering gloom and fretful fight--
O tarry with us still!
