The Collected Works in Verse and Prose of William Butler Yeats. Volume 8 of 8. Discoveries. Edmund Spenser. Poetry and Tradition; and Other Essays. Bibliography

RELIGIOUS BELIEF NECESSARY TO SYMBOLIC ART

All art is sensuous, but when a man puts only his contemplative nature, and his more vague desires into his art, the sensuous images through which it speaks become broken, fleeting, uncertain, or are chosen for their distance from general experience, and all grows unsubstantial and fantastic. When imagination moves in a dim world like the country of sleep in ‘Love’s Nocturne’ and ‘Siren there winds her dizzy hair and sings’ we go to it for delight indeed but in our weariness. If we are to sojourn there that world must grow consistent with itself, emotion must be related to emotion by a system of ordered images, as in the Divine Comedy. It must grow to be symbolic, that is, for the soul can only achieve a distinct separated life where many related objects at once distinguish and arouse its energies in their fulness. All visionaries have entered into such a world in trances, and all ideal art has trance for warranty. Shelley seemed to Matthew Arnold to beat his ineffectual wings in the void, and I only made my pleasure in him contented pleasure by massing in my imagination his recurring images of towers and rivers, and caves with fountains in them, and that one star of his, till his world had grown solid underfoot and consistent enough for the soul’s habitation.

But even then I lacked something to compensate my imagination for geographical and historical reality, for the testimony of our ordinary senses, and found myself wishing for and trying to imagine, as I had also when reading Keats’ Endymion, a crowd of believers who could put into all those strange sights the strength of their belief and the rare testimony of their visions. A little crowd had been sufficient, and I would have had Shelley a sectary that his revelation might have found the only sufficient evidence of religion, miracle. All symbolic art should arise out of a real belief, and that it cannot do so in this age proves that this age is a road and not a resting-place for the imaginative arts. I can only understand others by myself, and I am certain that there are many who are not moved as they desire to be by that solitary light burning in the tower of Prince Athanais, because it has not entered into men’s prayers nor lighted any through the sacred dark of religious contemplation.

Lyrical poems even when they but speak of emotions common to all need, if not a religious belief like the spiritual arts, a life that has leisure for itself, and a society that is quickly stirred that our emotion may be strengthened by the emotion of others. All circumstance that makes emotion at once dignified and visible, increases the poet’s power, and I think that is why I have always longed for some stringed instrument and a listening audience not drawn out of the hurried streets but from a life where it would be natural to murmur over again the singer’s thought. When I heard Yvette Guilbert the other day, who has the lyre or as good, I was not content, for she sang among people whose life had nothing it could share with an exquisite art that should rise out of life as the blade out of the spearshaft, a song out of the mood, the fountain from its pool, all art out of the body, laughter from a happy company. I longed to make all things over again, that she might sing in some great hall, where there was no one that did not love life and speak of it continually.

THE HOLY PLACES

When all art was struck out of personality, whether as in our daily business or in the adventure of religion, there was little separation between holy and common things, and just as the arts themselves passed quickly from passion to divine contemplation, from the conversation of peasants to that of princes, the one song remembering the drunken miller and but half forgetting Cambynskan bold; so did a man feel himself near sacred presences when he turned his plough from the slope of Cruachmaa or of Olympus. The occupations and the places known to Homer or to Hesiod, those pure first artists, might, as it were, if but the fashioners’ hands had loosened, have changed before the poem’s end to symbols and vanished, winged and unweary, into the unchanging worlds where religion only can discover life as well as peace. A man of that unbroken day could have all the subtlety of Shelley, and yet use no image unknown among the common people, and speak no thought that was not a deduction from the common thought. Unless the discovery of legendary knowledge and the returning belief in miracle, or what we must needs call so, can bring once more a new belief in the sanctity of common ploughland, and new wonders that reward no difficult ecclesiastical routine but the common, wayward, spirited man, we may never see again a Shelley and a Dickens in the one body, but be broken to the end. We have grown jealous of the body, and we dress it in dull unshapely clothes, that we may cherish aspiration alone. Molière being but the master of common sense lived ever in the common daylight, but Shakespeare could not, and Shakespeare seems to bring us to the very market-place, when we remember Shelley’s dizzy and Landor’s calm disdain of usual daily things. And at last we have Villiers de L’Isle Adam crying in the ecstasy of a supreme culture, of a supreme refusal, ‘as for living, our servants will do that for us.’ One of the means of loftiness, of marmorean stillness has been the choice of strange and far away places, for the scenery of art, but this choice has grown bitter to me, and there are moments when I cannot believe in the reality of imaginations that are not inset with the minute life of long familiar things and symbols and places. I have come to think of even Shakespeare’s journeys to Rome or to Verona as the outflowing of an unrest, a dissatisfaction with natural interests, an unstable equilibrium of the whole European mind that would not have come had Constantinople wall been built of better stone. I am orthodox and pray for a resurrection of the body, and am certain that a man should find his Holy Land where he first crept upon the floor, and that familiar woods and rivers should fade into symbol with so gradual a change that he never discover, no, not even in ecstasy itself, that he is beyond space, and that time alone keeps him from Primum Mobile, the Supernal Eden, and the White Rose over all.

EDMUND SPENSER

Included by kind permission of Messrs. T. C. and E. C. Jack

I

We know little of Spenser’s childhood and nothing of his parents, except that his father was probably an Edmund Spenser of north-east Lancashire, a man of good blood and ‘belonging to a house of ancient fame.’ He was born in London in 1552, nineteen years after the death of Ariosto, and when Tasso was about eight years old. Full of the spirit of the Renaissance, at once passionate and artificial, looking out upon the world now as craftsman, now as connoisseur, he was to found his art upon theirs rather than upon the more humane, the more noble, the less intellectual art of Malory and the Minstrels. Deafened and blinded by their influence, as so many of us were in boyhood by that art of Hugo, that made the old simple writers seem but as brown bread and water, he was always to love the journey more than its end, the landscape more than the man, and reason more than life, and the tale less than its telling. He entered Pembroke College, Cambridge, in 1569, and translated allegorical poems out of Petrarch and Du Bellay. To-day a young man translates out of Verlaine and Verhaeren; but at that day Ronsard and Du Bellay were the living poets, who promised revolutionary and unheard-of things to a poetry moving towards elaboration and intellect, as ours – the serpent’s tooth in his own tail again – moves towards simplicity and instinct. At Cambridge he met with Hobbinol of The Shepheards Calender, a certain Gabriel Harvey, son of a rope-maker at Saffron Walden, but now a Fellow of Pembroke College, a notable man, some five or six years his elder. It is usual to think ill of Harvey, because of his dislike of rhyme and his advocacy of classical metres, and because he complained that Spenser preferred his Faerie Queene to the Nine Muses, and encouraged Hobgoblin ‘to run off with the Garland of Apollo.’ But at that crossroad, where so many crowds mingled talking of so many lands, no one could foretell in what bed he would sleep after nightfall. Milton was in the end to dislike rhyme as much, and it is certain that rhyme is one of the secondary causes of that disintegration of the personal instincts which has given to modern poetry its deep colour for colour’s sake, its overflowing pattern, its background of decorative landscape, and its insubordination of detail. At the opening of a movement we are busy with first principles, and can find out everything but the road we are to go, everything but the weight and measure of the impulse, that has come to us out of life itself, for that is always in defiance of reason, always without a justification but by faith and works. Harvey set Spenser to the making of verses in classical metre, and certain lines have come down to us written in what Spenser called ‘Iambicum trimetrum.’ His biographers agree that they are very bad, but, though I cannot scan them, I find in them the charm of what seems a sincere personal emotion. The man himself, liberated from the minute felicities of phrase and sound, that are the temptation and the delight of rhyme, speaks of his Mistress some thought that came to him not for the sake of poetry, but for love’s sake, and the emotion instead of dissolving into detached colours, into ‘the spangly gloom’ that Keats saw ‘froth and boil’ when he put his eyes into ‘the pillowy cleft,’ speaks to her in poignant words as if out of a tear-stained love-letter:

‘Unhappie verse, the witnesse of my unhappie state,Make thy selfe fluttring winge for thy fast flyingThought, and fly forth to my love wheresoever she be.Whether lying restlesse in heavy bedde, or elseSitting so cheerlesse at the cheerful boorde, or elsePlaying alone carelesse on her heavenlie virginals.If in bed, tell hir that my eyes can take no rest;If at boorde tell her that my mouth can eat no meate;If at her virginals, tell her that I can heare no mirth.’

II

He left College in his twenty-fourth year, and stayed for a while in Lancashire, where he had relations, and there fell in love with one he has written of in The Shepheards Calender as ‘Rosalind, the widdowes daughter of the Glenn,’ though she was, for all her shepherding, as one learns from a College friend, ‘a gentlewoman of no mean house.’ She married Menalchus of the Calender and Spenser lamented her for years, in verses so full of disguise that one cannot say if his lamentations come out of a broken heart or are but a useful movement in the elaborate ritual of his poetry, a well-ordered incident in the mythology of his imagination. To no English poet, perhaps to no European poet before his day, had the natural expression of personal feeling been so impossible, the clear vision of the lineaments of human character so difficult; no other’s head and eyes had sunk so far into the pillowy cleft. After a year of this life he went to London, and by Harvey’s advice and introduction entered the service of the Earl of Leicester, staying for a while in his house on the banks of the Thames; and it was there in all likelihood that he met with the Earl’s nephew, Sir Philip Sidney, still little more than a boy, but with his head full of affairs of state. One can imagine that it was the great Earl or Sir Philip Sidney that gave his imagination its moral and practical turn, and one imagines him seeking from philosophical men, who distrust instinct because it disturbs contemplation, and from practical men who distrust everything they cannot use in the routine of immediate events, that impulse and method of creation that can only be learned with surety from the technical criticism of poets, and from the excitement of some movement in the artistic life. Marlowe and Shakespeare were still at school, and Ben Jonson was but five years old. Sidney was doubtless the greatest personal influence that came into Spenser’s life, and it was one that exalted moral zeal above every other faculty. The great Earl impressed his imagination very deeply also, for the lamentation over the Earl of Leicester’s death is more than a conventional Ode to a dead patron. Spenser’s verses about men, nearly always indeed, seem to express more of personal joy and sorrow than those about women, perhaps because he was less deliberately a poet when he spoke of men. At the end of a long beautiful passage he laments that unworthy men should be in the dead Earl’s place, and compares them to the fox – an unclean feeder – hiding in the lair ‘the badger swept.’ The imaginer of the festivals of Kenilworth was indeed the fit patron for him, and alike, because of the strength and weakness of Spenser’s art, one regrets that he could not have lived always in that elaborate life a master of ceremony to the world, instead of being plunged into a life that but stirred him to bitterness, as the way is with theoretical minds in the tumults of events they cannot understand. In the winter of 1579-80 he published The Shepheards Calender, a book of twelve eclogues, one for every month of the year, and dedicated it to Sir Philip Sidney. It was full of pastoral beauty and allegorical images of current events, revealing too that conflict between the æsthetic and moral interests that was to run through well-nigh all his works, and it became immediately famous. He was rewarded with a place as private secretary to the Lord Lieutenant, Lord Grey de Wilton, and sent to Ireland, where he spent nearly all the rest of his life. After a few years there he bought Kilcolman Castle, which had belonged to the rebel Earl of Desmond, and the rivers and hills about this castle came much into his poetry. Our Irish Aubeg is ‘Mulla mine, whose waves I taught to weep,’ and the Ballyvaughan Hills, it has its rise among, ‘old Father Mole.’ He never pictured the true countenance of Irish scenery, for his mind turned constantly to the courts of Elizabeth and to the umbrageous level lands, where his own race was already seeding like a great poppy:

‘Both heaven and heavenly graces do much more(Quoth he), abound in that same land then this:For there all happie peace and plenteous storeConspire in one to make contented blisse.No wayling there nor wretchednesse is heard,No bloodie issues nor no leprosies,No griesly famine, nor no raging sweard,No nightly bordrags, nor no hue and cries;The shepheards there abroad may safely lieOn hills and downes, withouten dread or daunger,No ravenous wolves the good mans hope destroy,Nor outlawes fell affray the forest raunger,The learned arts do florish in great honor,And Poets wits are had in peerlesse price.’

Nor did he ever understand the people he lived among or the historical events that were changing all things about him. Lord Grey de Wilton had been recalled almost immediately, but it was his policy, brought over ready-made in his ship, that Spenser advocated throughout all his life, equally in his long prose book The State of Ireland as in the Faerie Queene, where Lord Grey was Artigall and the Iron man the soldiers and executioners by whose hands he worked. Like an hysterical patient he drew a complicated web of inhuman logic out of the bowels of an insufficient premise – there was no right, no law, but that of Elizabeth, and all that opposed her opposed themselves to God, to civilisation, and to all inherited wisdom and courtesy, and should be put to death. He made two visits to England, celebrating one of them in Colin Clouts come Home againe, to publish the first three books and the second three books of the Faerie Queene respectively, and to try for some English office or pension. By the help of Raleigh, now his neighbour at Kilcolman, he had been promised a pension, but was kept out of it by Lord Burleigh, who said, ‘All that for a song!’ From that day Lord Burleigh became that ‘rugged forehead’ of the poems, whose censure of this or that is complained of. During the last three or four years of his life in Ireland he married a fair woman of his neighbourhood, and about her wrote many intolerable artificial sonnets and that most beautiful passage in the sixth book of the Faerie Queene, which tells of Colin Clout piping to the Graces and to her; and he celebrated his marriage in the most beautiful of all his poems, the Epithalamium. His genius was pictorial, and these pictures of happiness were more natural to it than any personal pride, or joy, or sorrow. His new happiness was very brief, and just as he was rising to something of Milton’s grandeur in the fragment that has been called Mutabilitie, ‘the wandering companies that keep the woods,’ as he called the Irish armies, drove him to his death. Ireland, where he saw nothing but work for the Iron man, was in the midst of the last struggle of the old Celtic order with England, itself about to turn bottom upward, of the passion of the Middle Ages with the craft of the Renaissance. Seven years after Spenser’s arrival in Ireland a large merchant ship had carried off from Loch Swilly, by a very crafty device common in those days, certain persons of importance. Red Hugh, a boy of fifteen, and the coming head of Tirconnell, and various heads of clans had been enticed on board the merchant ship to drink of a fine vintage, and there made prisoners. All but Red Hugh were released, on finding substitutes among the boys of their kindred, and the captives were hurried to Dublin and imprisoned in the Burningham Tower. After four years of captivity and one attempt that failed, Red Hugh and his companions escaped into the Dublin mountains, one dying there of cold and privation, and from that to their own country-side. Red Hugh allied himself to Hugh O’Neil, the most powerful of the Irish leaders – ‘Oh, deep, dissembling heart, born to great weal or woe of thy country!’ an English historian had cried to him – an Oxford man too, a man of the Renaissance, and for a few years defeated English armies and shook the power of England. The Irish, stirred by these events, and with it maybe some rumours of The State of Ireland sticking in their stomachs, drove Spenser out of doors and burnt his house, one of his children, as tradition has it, dying in the fire. He fled to England, and died some three months later in January, 1599, as Ben Jonson says, ‘of lack of bread.’

During the last four or five years of his life he had seen, without knowing that he saw it, the beginning of the great Elizabethan poetical movement. In 1598 he had pictured the Nine Muses lamenting each one over the evil state in England, of the things that she had in charge, but, like William Blake’s more beautiful Whether on Ida’s shady brow, their lamentations should have been a cradle-song. When he died Romeo and Juliet, Richard III., and Richard II., and the plays of Marlowe had all been acted, and in stately houses were sung madrigals and love songs whose like has not been in the world since. Italian influence had strengthened the old French joy that had never died out among the upper classes, and an art was being created for the last time in England which had half its beauty from continually suggesting a life hardly less beautiful than itself.

III

When Spenser was buried at Westminster Abbey many poets read verses in his praise, and threw then their verses and the pens that had written them into his tomb. Like him they belonged, for all the moral zeal that was gathering like a London fog, to that indolent, demonstrative Merry England that was about to pass away. Men still wept when they were moved, still dressed themselves in joyous colours, and spoke with many gestures. Thoughts and qualities sometimes come to their perfect expression when they are about to pass away, and Merry England was dying in plays, and in poems, and in strange adventurous men. If one of those poets who threw his copy of verses into the earth that was about to close over his master were to come alive again, he would find some shadow of the life he knew, though not the art he knew, among young men in Paris, and would think that his true country. If he came to England he would find nothing there but the triumph of the Puritan and the merchant – those enemies he had feared and hated – and he would weep perhaps, in that womanish way of his, to think that so much greatness had been, not as he had hoped, the dawn, but the sunset of a people. He had lived in the last days of what we may call the Anglo-French nation, the old feudal nation that had been established when the Norman and the Angevin made French the language of court and market. In the time of Chaucer English poets still wrote much in French, and even English labourers lilted French songs over their work; and I cannot read any Elizabethan poem or romance without feeling the pressure of habits of emotion, and of an order of life which were conscious, for all their Latin gaiety, of a quarrel to the death with that new Anglo-Saxon nation that was arising amid Puritan sermons and Mar-Prelate pamphlets. This nation had driven out the language of its conquerors, and now it was to overthrow their beautiful, haughty imagination and their manners, full of abandon and wilfulness, and to set in their stead earnestness and logic and the timidity and reserve of a counting-house. It had been coming for a long while, for it had made the Lollards; and when Anglo-French Chaucer was at Westminster its poet, Langland, sang the office at St. Paul’s. Shakespeare, with his delight in great persons, with his indifference to the State, with his scorn of the crowd, with his feudal passion, was of the old nation, and Spenser, though a joyless earnestness had cast shadows upon him, and darkened his intellect wholly at times, was of the old nation too. His Faerie Queene was written in Merry England, but when Bunyan wrote in prison the other great English allegory Modern England had been born. Bunyan’s men would do right that they might come some day to the Delectable Mountain, and not at all that they might live happily in a world whose beauty was but an entanglement about their feet. Religion had denied the sacredness of an earth that commerce was about to corrupt and ravish, but when Spenser lived the earth had still its sheltering sacredness. His religion, where the paganism that is natural to proud and happy people had been strengthened by the platonism of the Renaissance, cherished the beauty of the soul and the beauty of the body with, as it seemed, an equal affection. He would have had men live well, not merely that they might win eternal happiness but that they might live splendidly among men and be celebrated in many songs. How could one live well if one had not the joy of the Creator and of the Giver of gifts? He says in his Hymn to Beauty that a beautiful soul, unless for some stubbornness in the ground, makes for itself a beautiful body, and he even denies that beautiful persons ever lived who had not souls as beautiful. They may have been tempted until they seemed evil, but that was the fault of others. And in his Hymn to Heavenly Beauty he sets a woman little known to theology, one that he names Wisdom or Beauty, above Seraphim and Cherubim and in the very bosom of God, and in the Faerie Queene it is pagan Venus and her lover Adonis who create the forms of all living things and send them out into the world, calling them back again to the gardens of Adonis at their lives’ end to rest there, as it seems, two thousand years between life and life. He began in English poetry, despite a temperament that delighted in sensuous beauty alone with perfect delight, that worship of Intellectual Beauty which Shelley carried to a much greater subtlety and applied to the whole of life.

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