It is often more important to act than to understand... there are times... when two conflicting opinions, though one happens to be right, are more perilous than one opinion which is wrong.
In my career as an actor, there is a catchphrase that Scofield always says often in regards to his brother, 'Have a little faith.' In my own career as an actor, there were times when I was the only one who believed in myself in the face of the odds.
There Are More Stars Than Poems
There are more stars than poems-
More vast silent worlds
Than small verbal ones-
Masses and masses of mass and fire
Masses and masses of darkness and death-
And against this millions and billions of words and more little words -
More stars than poems
And far too many of both
For human comprehension
I Know There Are More Poems In Me Than I Can Ever Write
I KNOW THERE ARE MORE POEMS IN ME THAN I CAN EVER WRITE
I know there are more poems in me
Than I can ever write
I know that I will die
With thousand upon thousands
Of unwritten memories
And songs, dreams and perceptions-
I know each poem
A small sample
Of a larger universe
I myself cannot encompass
Words upon words
Worlds upon worlds which
Will die when I die.
Griselda: A Society Novel In Verse - Chapter V
Griselda's madness lasted forty days,
Forty eternities! Men went their ways,
And suns arose and set, and women smiled,
And tongues wagged lightly in impeachment wild
Of Lady L.'s adventure. She was gone,
None knew by whom escorted or alone,
Or why or whither, only that one morning,
Without pretext, or subterfuge, or warning,
She had disappeared in silence from L. House,
Leaving her lord in multitudinous
And agonised conjecture of her fate:
So the tale went. And truly less sedate
Than his wont was in intricate affairs,
Such as his Garter or his lack of heirs,
Lord L. was seen in this new tribulation.
Griselda long had been his life's equation,
The pivot of his dealings with the world,
The mainstay of his comfort, all now hurled
To unforeseen confusion by her flight:
There was need of action swift and definite.
Where was she? Who could tell him? Divers visions
Passed through his fancy--thieves, and street collisions,
And all the hundred accidents of towns,
From broken axle trees to broken crowns.
In vain he questioned; no response was made
More than the fact that, as already said,
My lady, unattended and on foot,
(A sad imprudence here Lord L. took note),
Had gone out dressed in a black morning gown
And dark tweed waterproof, 'twixt twelve and one,
Leaving no orders to her maid, or plan
About her carriage to or groom or man.
Such was in sum the downstairs' evidence.
The hall porter, a man of ponderous sense,
Averred her ladyship had eastward turned
From the front door, and some small credit earned
For the suggestion that her steps were bent
To Whitechapel on merciful intent,
A visit of compassion to the poor,
A clue which led to a commissioner
Being sent for in hot haste from Scotland Yard.
And so the news was bruited abroad.
It reached my ears among the earliest,
And from Lord L. himself, whose long suppressed
Emotion found its vent one afternoon
On me, the only listener left in town.
His thoughts now ran on ``a religious craze
Of his poor wife's,'' he said, ``in these last days
Indulged beyond all reason.'' The police
Would listen to no talk of casualties,
Still less of crime, since they had nothing found
In evidence above or under ground,
But held the case to be of simpler kind,
Home left in a disordered state of mind.
Lord L. had noticed, now they talked of it,
Temper less equable and flightier wit,
``A craving for religious services
And sacred music.'' Something was amiss,
Or why were they in London in September?
Griselda latterly, he could remember,
Had raved of a conventual retreat
In terms no Protestant would deem discreet
As the sole refuge in a world of sin
For human frailty, grief's best anodyne.
``The Times was right. Rome threatened to absorb us:
The convents must be searched by habeas corpus.''
And so I came to help him. I had guessed
From his first word the vainness of his quest,
And half was moved to serve him in a strait
Where her fair fame I loved was in debate,
Yet held my peace, nor hazarded a word
Save of surprise at the strange case I heard,
Till, fortune aiding, I should find the clue
My heart desired to do what I would do.
And not in vain. Night found me duly sped,
Lord L.'s ambassador accredited,
With fullest powers to find and fetch her home,
If need should be, from the Pope's jaws in Rome.
Gods! what a mission! First my round I went
Through half the slums of Middlesex and Kent,
Surrey and Essex--this to soothe Lord L.,
Though witless all, as my heart told too well;
The hospitals no less and casual wards,
Each house as idly as his House of Lords,
And only at the week's end dared to stop
At the one door I knew still housing hope,
Young Manton's chambers. There, with reddened cheek
I heard the answer given I came to seek.
Manton was gone, his landlady half feared
He too, in some mishap, and disappeared,--
Proof all too positive. His letters lay
A fortnight deep untouched upon the tray.
She could not forward them or risk a guess
As to his last or likeliest address.
He was in Scotland often at this season,
``But not without his guns''--a cogent reason.
And leaving, too, his valet here in town,
Perplexed of what to do or leave undone.
Abroad? Perhaps. If so, his friends might try
As a best chance the Paris Embassy.
He had been there last Spring, and might be now.
Paris! It was enough, I made my bow,
And took my leave. I seemed to touch the thread
Of the blind labyrinth 'twas mine to tread.
Where should they be, in truth, these too fond lovers,
But in the land of all such lawless rovers?
The land of Gautier, Bourget, Maupassant,
Where still ``you can'' makes answer to ``I can't.''
The fair domain where all romance begins
In a light borderland of venial sins,
But deepening onwards, till the fatal day
Vice swoops upon us, plead we as we may.
Griselda's bonnet o'er the windmills thrown,
Had surely crossed the Seine ere it came down.
And I, if I would find and win her back,
Must earliest search the boulevards for her track.
And so to Paris in my zeal I passed,
Breaking my idol, mad Iconoclast.
There is a little inn by Meudon wood
Dear to Parisians in their amorous mood,
A place of rendezvous, where bourgeois meet
Their best beloved in congregation sweet;
Clandestine, undisturbed, illicit loves,
Made half romantic by the adjoining groves,
So beautiful in Spring, with the new green
Clothing the birch stems scattered white between,
Nor yet, in Autumn, when the first frosts burn
And the wind rustles in the reddening fern,
Quite robbed of sentiment for lovers' eyes,
Who seek Earth's blessing on a bliss unwise,
And find the happy sanction for their state
In nature's face, unshocked by their debate,
As who should say ``Let preachers frown their fill,
Here one approves. 'Tis Eden with us still.''
Such fancy, may be, in her too fond heart
Had led Griselda--with her friend--apart,
Yet not apart, from the world's curious gaze,
To this secluded, ill--frequented place:
A compromise of wills and varying moods,
His for gay crowds, her own for solitudes.
Manton knew Paris well, and loved its noise,
Its mirthful parody of serious joys,
Its pomp and circumstance. His wish had been
To flaunt the boulevards with his captured queen,
And make parade of a last triumph won
In the chaste field of prudish Albion,
Outscandalising scandal. Love and he
In any sense but of male vanity,
And the delirium of adventures new
In the world's eye--the thing he next should do--
Were terms diverse and incompatible.
Griselda, to his eyes was Lady L.,
The fair, the chaste, the unapproached proud name
Men breathed in reverence, woman, all the same,
And not as such, and when the truth was said,
Worth more than others lightlier credited.
It all had been a jest from the beginning,
A tour de force, whose wit was in the winning,
A stroke of fortune and of accident,
The embrace he had told of for another meant,
While she stood grieving for a first grey hair
(A psychologic moment) on the stair,
And, kneeling down, he had adored her foot,
The one weak spot where her self--love had root,
And laughed at her, and told her she was old,
Yet growing tenderer as he grew more bold.
And so from jest to jest, and chance to chance,
To that last scene at the mad country dance
Where she had played the hoyden, he the swain,
Pretending love till love was in their brain,
And he had followed to her chamber door,
And helped her to undo the dress she wore.
Then the elopement. That had been her doing,
Which he accepted to make good his wooing,
And careless what to both the result might be,
So it but served his end of vanity.
It all had been to this vain boy a whim,
Something grotesque, a play, a pantomime,
Where nothing had been serious but her heart,
And that was soon too tearful for its part.
He wearied in a week of her mature
Old maidish venturings in ways obscure,
Her agony of conscience dimly guessed,
The silences she stifled in her breast,
Her awkwardness--it was his word--in all
That love could teach; her sighs funereal,
And more the unnatural laughter she essayed
To meet the doubtful sense of things he said.
She was at once too tender and too prim,
Too prudish and too crazed with love and him.
At a month's end his flame had leaped beyond
Already to friends frailer and less fond;
The light Parisian world of venal charms
Which welcomed him with wide and laughing arms:
There he was happier, more at home, more gay,
King of the ``High Life,'' hero of the day.
Griselda, in her sad suburban nook
Watched his departures with a mute rebuke,
Yet daring not to speak. The choice was hers
To stay at home or run the theatres
With her young lover in such company
As her soul loathed. She had tried despairingly
To be one, even as these, for his loved sake,
And would have followed spite of her heart's ache,
But that he hardly further cared to press,
After one failure stamped with ``dowdiness.''
That too had been his word, a bitter word,
Biting and true, which smote her like a sword,
Or rather a whip's sting to her proud cheek,
Leaving her humbled, agonised and weak.
Poor beautiful Griselda! What was now
The value of thy beauty, chaste as snow
In thy youth's morning, the unchallenged worth
Of thy eyes' kindness, queenliest of the earth;
The tradition of thy Fra--angelic face,
Blessed as Mary's, and as full of grace;
The fame which thou despisedst, yet which made
A glory for thee meet for thy dear head?
What, if in this last crisis of thy fate,
When all a Heaven and Hell was in debate,
And thy archangel, with the feet of clay,
Stood mocking there in doubt to go or stay,
The unstable fabric of thy woman's dower,
Thy beauty, failed and left thee in their power
Whose only law of beauty was the sting
Lent to man's lust by light bedizening?
What use was in thy beauty, if, alas!
Thou gavest them cause to mock (those tongues of brass)
At thy too crude and insular attire,
Thy naïvetés of colour, the false fire
Of thy first dallyings with the red and white,
Thy sweet pictorial robe, Pre--Raphaelite,
Quaint in its tones and outré in design,
Thy lack of unity and shape and line,
Thy English angularity--who knows,
The less than perfect fitting of thy shoes?
Griselda, in her flight, had left behind
All but the dress she stood in, too refined,
In her fair righteousness of thought and deed,
To make provision for a future need,
However dire. She was no Israelite
To go forth from her Pharaoh in the night,
With spoils of the Egyptians in her hands,
And had thrown herself on Manton and on France,
With a full courage worth a nobler cause,
Grandly oblivious of prudential laws.
Her earliest trouble, marring even the bliss
Of love's first ecstasy, had come of this,
Her want of clothes--a worse and weightier care
At the mere moment than her soul's despair
For its deep fall from virtuous estate.
How should she dress herself, she asked of Fate,
With neither maid, nor money, nor a name?
It was her first experiment in shame.
Now, after all her poor economies,
This was the ending read in his vexed eyes,
And spoken by his lips: her utmost art
Had failed to please that idle thing, his heart,
Or even to avert his petulant scorn
For one so little to love's manner born.
And thus I found them, at the angry noon
Of their ``red month,'' the next to honeymoon:
Two silent revellers at a loveless feast,
Scared by hate's morning breaking in their East--
A dawn which was of penance and despair,
With pleasure's ghost to fill the vacant chair.
I took it, and was welcomed rapturously,
As a far sail by shipwrecked souls at sea,
An opportune deliverer, timely sent
To break the autumn of their discontent,
And give a pretext to their need grown sore
Of issue from joys dead by any door.
Manton, all confidential from the first,
Told me the tale of his last sins and worst,
As meriting a sympathy not less
Than the best actions virtuous men confess.
He was overwhelmed with women and with debt--
Women who loved him, bills which must be met.
What could he do? Her ladyship was mad--
It was her fault, not his, this escapade.
He had warned her from the first, and as a friend,
That all such frolics had a serious end,
And that to leave her home was the worst way
A woman would who wanted to be gay.
``For look,'' said he, ``we men, who note these things,
And how the unthinking flutterers burn their wings,
Know that a woman, be she what she will,
The fairest, noblest, most adorable,
Dowered in her home with all seraphic charms,
Whom heaven itself might envy in your arms,
A paragon of pleasure undenied
At her own chaste respectable fireside,
Becomes, what shall I say, when she steps down
From the high world of her untouched renown?
A something differing in no serious mood
From the sad rest of the light sisterhood;
Perhaps indeed more troublesome than these,
Because she keenlier feels the agonies:
A wounded soul, who has not even the wit
To hide its hurt and make a jest of it;
A maid of Astolat, launched in her barge,
A corpse on all the world, a femme à charge.''
``'Tis not,'' he argued, ``our poor human sins
That make us what we are when shame begins,
But the world pointing at our naked state:
Then we are shocked and humbled at our fate,
Silent and shamed in all we honour most--
For what is virtue but the right to boast?
A married woman's love, three weeks from home,
Is the absurdest thing in Christendom,
Dull as a ménage in the demi--monde
And dismaller far by reason of the bond.
All this I told my lady ere we went,
But warning wasted is on sentiment.
You see the net result here in one word,
A crying woman and a lover bored.''
So far young Manton. She for whom I came,
Griselda's self, sweet soul, in her new shame
Essayed awhile to hide from me the truth
Of this last hap of her belated youth,
Her disillusion with her graceless lover.
She made sad cloaks for him which could not cover
His great unworthiness and her despair,
All with a frightened half--maternal air,
Most pitiful and touching. To my plea,
Urging her home, she answered mournfully,
That she was bound now to her way of life,
And owed herself no less than as his wife
To him she had chosen out of all mankind.
'Twas better to be foolish, even blind,
If he had faults, so she could serve him still--
And this had been her promise and her will.
She would not hear of duties owed elsewhere:
What was she to Lord L., or he to her?
I need not speak of it. And yet she clung
To my protecting presence in her wrong;
And once, when Manton's jibes made bitterer play,
Implored me with appealing eyes to stay.
And so I lingered on. Those autumn days,
Spent with Griselda in the woodland ways
Of Meudon with her lover, or alone,
When his mad fancies carried him to town,
Remain to me an unsubstantial act
Of dreaming fancy, rather than the fact
Of any waking moment in my past,
The sweetest, saddest and with her the last--
For suddenly they ended. We had been
One Sunday for a jaunt upon the Seine,
We two--in Manton's absence, now prolonged
To a third night--and in a steamboat, thronged
With idle bourgeois folk, whom the last glory,
Of a late autumn had sent forth in foray
To Passy and St. Cloud, from stage to stage
Had made with heavy souls our pilgrimage;
And homeward turning and with little zest,
The fair day done, to love's deserted nest
Had come with lagging feet and weary eyes,
Expectant still of some new dark surprise,
When the blow fell unsparing on her head,
Already by what fortunes buffeted.
How did it happen, that last tragedy?--
For tragedy it was, let none deny,
Though all ignoble. Every soul of us
Touches one moment in death's darkened house
The plane of the heroic, and compels
Men's laughter into tears--ay, Heaven's and Hell's.
How did it happen? There was that upon
Their faces at the door more than the tone
Of their replies, that warned us of the thing
We had not looked for in our questioning;
And our lips faltered, and our ears, afraid,
Shrank from more hearing. What was it they said
In their fool's jargon, that he lay upstairs?
He? Manton? The dispenser of our cares?
The mounteback young reveller? Suffering? Ill?
And she, poor soul, that suffered at his will!
A sinister case? Not dying? Pitiful God!
Truly Thou smitest blindly with Thy rod.
For Manton was not worthy to die young,
Beloved by her with blessings on her tongue.
And such a cause of death! She never heard
The whole truth told, for each one spared his word,
And he lay mute for ever. But to me
The thing was storied void of mystery,
And thus they told it. Hardly had we gone
On our sad river outing, when from town
Manton had come with a gay troop of friends,
Such as the coulisse of the opera lends,
To breakfast at the inn and spend the day
In mirthful noise, as was his vagrant way.
A drunken frolic, and most insolent
To her whose honour with his own was blent,
To end in this last tragedy. None knew
Quite how it happened, or a cause could shew
Further than this, that, rising from the table,
The last to go with steps perhaps unstable--
For they had feasted freely, and the stair
Was steep and iron--edged, and needed care;
And singing, as he went, the selfsame song,
Which I remembered, to the laughing throng,
He had slipped his length, and fallen feet--first down.
When they picked him up his power to move was gone,
Though he could speak. They laid him on a bed,
Her bed, Griselda's, and called in with speed
Such help of doctors and commissioners
As law prescribed, and medicine for their fears.
'Twas his last night. There, in Griselda's hands,
Young Jerry Manton lay with the last sands
Of his life's hour--glass trickling to its close,
Griselda watching, with what thoughts, God knows.
We did not speak. But her lips moved in prayer,
And mine too, in the way of man's despair.
I did not love him, yet a human pity
Softened my eyes. Afar, from the great city,
The sound came to us of the eternal hum,
Unceasing, changeless, pregnant with all doom
Of insolent life that rises from its streets,
The pulse of sin which ever beats and beats,
Wearying the ears of God. O Paris, Paris!
What doom is thine for every soul that tarries
Too long with thee, a stranger in thy arms.
Thy smiles are incantations, thy brave charms
Death to thy lovers. Each gay mother's son,
Smitten with love for thee, is straight undone.
And lo the chariot wheels upon thy ways!
And a new garland hung in Père la Chaise!
Poor soul! I turned and looked into the night,
Through the uncurtained windows, and there bright
Saw the mute twinkle of a thousand stars.
One night! the least in all time's calendars,
Yet fraught with what a meaning for this one!
One star, the least of all that million!
One room in that one city! Yet for him
The universe there was of space and time.
What were his thoughts? In that chaotic soul,
Home of sad jests, obscene, unbeautiful,
Mired with the earthiest of brute desires,
And lit to sentience only with lewd fires,
Was there no secret, undisturbed, fair place
Watered with love and favoured with God's grace
To which the wounded consciousness had fled
For its last refuge from a world of dread?
Was his soul touched to tenderness, to awe,
To softer recollection? All we saw
Was the maimed body gasping forth its breath,
A rigid setting of the silent teeth,
And the hands trembling. Death was with us there.
But where was he? O Heaven of pity! where?
We watched till morning by the dying man,
She weeping silently, I grieved and wan,
And still he moved not. But with the first break
Of day in the window panes we saw him make
A sign as if of speaking. Pressing near--
For his lips moved, Griselda deemed, in prayer--
We heard him make profession of his faith,
As a man of pleasure face to face with death,
A kind of gambler's Athanasian Creed,
Repeated at the hour of his last need.
``Five sovereigns,'' said he, steadying his will,
As in defiance of death's power to kill,
And with that smile of a superior mind,
Which was his strength in dealing with mankind,
The world of sporting jargon and gay livers.
``Five sovereigns is a fiver, and five fivers
A pony, and five ponies are a hundred--
No, four,'' he added, seeing he had blundered.
``Four to the hundred and five centuries
Make up the monkey.'' From his dying eyes
The smile of triumph faded. ``There, I've done it,''
He said, ``but there was no great odds upon it,
You see with a broken back.'' He spoke no more,
And in another hour had passed the door
Which shuts the living from eternity.
Where was he? God of pity, where was he?
This was the end of Lady L.'s romance.
When we had buried him (as they do in France,
In a tomb inscribed ``à perpétuité,''
Formally rented till the Judgment Day),
She put off black, and shed no further tears;
Her face for the first time showed all its years,
But not a trace beyond. Without demur
She gave adhesion to my plans for her,
And we went home to London and Lord L.,
Silent together, by the next night's mail.
She had been six weeks away. The interview
Between them was dramatic. I, who knew
Her whole mad secret, and had seen her soul
Stripped of its covering, and without control,
Bowed down by circumstance and galled with shame,
Yielding to wounds and griefs without a name,
Had feared for her a wild unhappy scene.
I held Lord L. for the least stern of men,
And yet I dared not hope even he would crave
No explanation ere he quite forgave.
I was with them when they met, unwilling third,
In their mute bandying of the unspoken word.
Lord L. essayed to speak. I saw his face
Made up for a high act of tragic grace
As he came forward. It was grave and mild,
A father's welcoming a truant child,
Forgiving, yet intent to mark the pain
With hope ``the thing should not occur again.''
His lips began to move as to some speech
Framed in this sense, as one might gently preach
A word in season to too gadding wives
Of duties owed, at least by those whose lives
Moved in high places. But it died unsaid.
There was that about Griselda that forbade
Marital questionings. Her queenly eyes
Met his with a mute answer of surprise,
Marking the unseemliness of all display
More strongly than with words, as who should say
Noblesse oblige. She took his outstretched hand,
And kissed his cheek, but would not understand
A word of his reproaches. Even I,
With my full knowledge and no more a boy,
But versed by years in the world's wickedness,
And open--eyed to her, alas! no less
Than to all womanhood, even I felt shame,
And half absolved her in my mind from blame.
And he, how could he less? He was but human,
The fortunate husband of how fair a woman!
He stammered his excuses. What she told
When I had left them (since all coin is gold
To those who would believe, and who the key
Hold of their eyes, in blind faith's alchemy)
I never learned. I did not linger on,
Seeing her peril past and the day won,
But took my leave. She led me to the door
With her old kindness of the days of yore,
And thanked me as one thanks for little things.
``You have been,'' she said, ``an angel without wings,
And I shall not forget,--nor will Lord L.;
And yet,'' she said, with an imperceptible
Change in her voice, ``there are things the world will say
Which are neither just nor kind, and, if to--day
We part awhile, remember we are friends,
If not now later. Time will make amends,
And we shall meet again.'' I pressed her hand
A moment to my lips. ``I understand,''
I said, and gazed a last time in her eyes;
``Say all you will. I am your sacrifice.''
And so, in truth, it was. Henceforth there lay
A gulf between us, widening with delay,
And which our souls were impotent to pass,
The gulf of a dead secret; and, alas!
Who knows what subtle treacheries within,
For virtue rends its witnesses of sin,
And hearts are strangely fashioned by their fears.
We met no more in friendship through the years,
Although I held her secret as my own,
And fought her battles, her best champion,
On many a stricken field in scandal's war,
Till all was well forgotten. From afar
I watched her fortunes still with tenderness,
Yet sadly, as cast out of Paradise.
For ever, spite her promise, from that day,
When I met L., he looked another way;
And she, Griselda, was reserved and chill.
I had behaved, her women friends said, ill,
And caused a needless scandal in her life,
--They told not what. Enough, that as a wife
She had been compelled to close her doors on me,
And that her lord knew all the iniquity.
And so I bore the burden of her sin.
What more shall I relate? The cynic vein
Has overwhelmed my tale, and I must stop.
Its heroine lived to justify all hope
Of her long--suffering lord, that out of pain
Blessings would grow, and his house smile again
With the fulfilled expectance of an heir.
Griselda sat no longer in despair,
Nor wasted her full life on dreams of folly;
She had little time for moods of melancholy,
Or heart to venture further in love's ways;
She was again the theme of all men's praise,
And suffered no man's passion. Once a year,
In the late autumn, when the leaves grew sere
She made retreat to a lay sisterhood,
And lived awhile there for her soul's more good,
In pious meditation, fasts and prayer.
Some say she wore concealed a shirt of hair
Under her dresses, even at court balls,
And certain 'tis that all Rome's rituals
Were followed daily at the private Mass
In her new chauntry built behind Hans Place.
Lord L. approved of all she did, even this,
Strange as it seemed to his old--fashionedness.
He, gentle soul, grown garrulous with years,
Prosed of her virtues to all listeners,
And of their son's, the child of his old age,
A prodigy of beauty and ways sage.
It was a vow, he said, once made in Rome,
Had brought them their chief treasure of their home.
A vow! The light world laughed--for miracles
Are not believed in now, except as Hell's.
And yet the ways of God are passing strange.
And this is certain (and therein the range
Of my long tale is reached, and I am free),
--There is at Ostia, close beside the sea,
A convent church, the same where years ago
Griselda kneeled in tears and made her vow;
And in that shrine, beneath the crucifix,
They show a votive offering, candlesticks
Of more than common workmanship and size,
And underneath inscribed the votary's
Name in initials, and the date, all told,
Hall--marked in England, and of massive gold.
- quotes about language
- quotes about sadness
- quotes about Thanksgiving
- quotes about tragedy
- quotes about luck
- quotes about Rome
- quotes about illness
- quotes about friendship
The Interpretation of Nature and
MAN, being the servant and interpreter of Nature, can do and understand so much and so much only as he has observed in fact or in thought of the course of nature: beyond this he neither knows anything nor can do anything.
Neither the naked hand nor the understanding left to itself can effect much. It is by instruments and helps that the work is done, which are as much wanted for the understanding as for the hand. And as the instruments of the hand either give motion or guide it, so the instruments of the mind supply either suggestions for the understanding or cautions.
Human knowledge and human power meet in one; for where the cause is not known the effect cannot be produced. Nature to be commanded must be obeyed; and that which in contemplation is as the cause is in operation as the rule.
Towards the effecting of works, all that man can do is to put together or put asunder natural bodies. The rest is done by nature working within.
The study of nature with a view to works is engaged in by the mechanic, the mathematician, the physician, the alchemist, and the magician; but by all (as things now are) with slight endeavour and scanty success.
It would be an unsound fancy and self-contradictory to expect that things which have never yet been done can be done except by means which have never yet been tried.
The productions of the mind and hand seem very numerous in books and manufactures. But all this variety lies in an exquisite subtlety and derivations from a few things already known; not in the number of axioms.
Moreover the works already known are due to chance and experiment rather than to sciences; for the sciences we now possess are merely systems for the nice ordering and setting forth of things already invented; not methods of invention or directions for new works.
The cause and root of nearly all evils in the sciences is this -- that while we falsely admire and extol the powers of the human mind we neglect to seek for its true helps.
The subtlety of nature is greater many times over than the subtlety of the senses and understanding; so that all those specious meditations, speculations, and glosses in which men indulge are quite from the purpose, only there is no one by to observe it.
As the sciences which we now have do not help us in finding out new works, so neither does the logic which we now have help us in finding out new sciences.
The logic now in use serves rather to fix and give stability to the errors which have their foundation in commonly received notions than to help the search after truth. So it does more harm than good.
The syllogism is not applied to the first principles of sciences, and is applied in vain to intermediate axioms; being no match for the subtlety of nature. It commands assent therefore to the proposition, but does not take hold of the thing.
The syllogism consists of propositions, propositions consist of words, words are symbols of notions. Therefore if the notions themselves (which is the root of the matter) are confused and over-hastily abstracted from the facts, there can be no firmness in the superstructure. Our only hope therefore lies in a true induction.
There is no soundness in our notions whether logical or physical. Substance, Quality, Action, Passion, Essence itself, are not sound notions: much less are Heavy, Light, Dense, Rare, Moist, Dry, Generation, Corruption, Attraction, Repulsion, Element, Matter, Form, and the like; but all are fantastical and ill defined.
Our notions of less general species, as Man, Dog, Dove, and of the immediate perceptions of the sense, as Hot, Cold, Black, White, do not materially mislead us; yet even these are sometimes confused by the flux and alteration of matter and the mixing of one thing with another. All the others which men have hitherto adopted are but wanderings, not being abstracted and formed from things by proper methods.
Nor is there less of wilfulness and wandering in the construction of axioms than in the formations of notions; not excepting even those very principles which are obtained by common induction; but much more in the axioms and lower propositions educed by the syllogism.
The discoveries which have hitherto been made in the sciences are such as lie close to vulgar notions, scarcely beneath the surface. In order to penetrate into the inner and further recesses of nature, it is necessary that both notions and axioms be derived from things by a more sure and guarded way; and that a method of intellectual operation be introduced altogether better and more certain.
There are and can be only two ways of searching into and discovering truth. The one flies from the senses and particulars to the most general axioms, and from these principles, the truth of which it takes for settled and immovable, proceeds to judgment and to the discovery of middle axioms. And this way is now in fashion. The other derives axioms from the senses and particulars, rising by a gradual and unbroken ascent, so that it arrives at the most general axioms last of all. This is the true way, but as yet untried.
The understanding left to itself takes the same course (namely, the former) which it takes in accordance with logical order. For the mind longs to spring up to positions of higher generality, that it may find rest there; and so after a little while wearies of experiment. But this evil is increased by logic, because of the order and solemnity of its disputations.
The understanding left to itself, in a sober, patient, and grave mind, especially if it be not hindered by received doctrines, tries a little that other way, which is the right one, but with little progress; since the understanding, unless directed and assisted, is a thing unequal, and quite unfit to contend with the obscurity of things.
Both ways set out from the senses and particulars, and rest in the highest generalities; but the difference between them is infinite. For the one just glances at experiment and particulars in passing, the other dwells duly and orderly among them. The one, again, begins at once by establishing certain abstract and useless generalities, the other rises by gradual steps to that which is prior and better known in the order of nature.
There is a great difference between the Idols of the human mind and the Ideas of the divine. That is to say, between certain empty dogmas, and the true signatures and marks set upon the works of creation as they are found in nature.
It cannot be that axioms established by argumentation should avail for the discovery of new works; since the subtlety of nature is greater many times over than the subtlety of argument. But axioms duly and orderly formed from particulars easily discover the way to new particulars, and thus render sciences active.
The axioms now in use, having been suggested by a scanty and manipular experience and a few particulars of most general occurrence, are made for the most part just large enough to fit and take these in: and therefore it is no wonder if they do not lead to new particulars. And if some opposite instance, not observed or not known before, chance to come in the way, the axiom is rescued and preserved by some frivolous distinction; whereas the truer course would be to correct the axiom itself.
The conclusions of human reason as ordinarily applied in matter of nature, I call for the sake of distinction Anticipations of Nature (as a thing rash or premature). That reason which is elicited from facts by a just and methodical process, I call Interpretation of Nature.
Anticipations are a ground sufficiently firm for consent; for even if men went mad all after the same fashion, they might agree one with another well enough.
For the winning of assent, indeed, anticipations are far more powerful than interpretations; because being collected from a few instances, and those for the most part of familiar occurrence, they straightway touch the understanding and fill the imagination; whereas interpretations on the other hand, being gathered here and there from very various and widely dispersed facts, cannot suddenly strike the understanding; and therefore they must needs, in respect of the opinions of the time, seem harsh and out of tune; much as the mysteries of faith do.
In sciences founded on opinions and dogmas, the use of anticipations and logic is good; for in them the object is to command assent to the proposition, not to master the thing.
Though all the wits of all the ages should meet together and combine and transmit their labours, yet will no great progress ever be made in science by means of anticipations; because radical errors in the first concoction of the mind are not to be cured by the excellence of functions and remedies subsequent.
It is idle to expect any great advancement in science from the superinducing and engrafting of new things upon old. We must begin anew from the very foundations, unless we would revolve for ever in a circle with mean and contemptible progress.
The honour of the ancient authors, and indeed of all, remains untouched; since the comparison I challenge is not of wits or faculties, but of ways and methods, and the part I take upon myself is not that of a judge, but of a guide.
This must be plainly avowed: no judgment can be rightly formed either of my method or of the discoveries to which it leads, by means of anticipations (that is to say, of the reasoning which is now in use); since I cannot be called on to abide by the sentence of a tribunal which is itself on its trial.
Even to deliver and explain what I bring forward is no easy matter; for things in themselves new will yet be apprehended with reference to what is old.
It was said by Borgia of the expedition of the French into Italy, that they came with chalk in their hands to mark out their lodgings, not with arms to force their way in. I in like manner would have my doctrine enter quietly into the minds that are fit and capable of receiving it; for confutations cannot be employed, when the difference is upon first principles and very notions and even upon forms of demonstration.
One method of delivery alone remains to us; which is simply this: we must lead men to the particulars themselves, and their series and order; while men on their side must force themselves for awhile to lay their notions by and begin to familiarise themselves with facts.
The doctrine of those who have denied that certainty could be attained at all, has some agreement with my way of proceeding at the first setting out; but they end in being infinitely separated and opposed. For the holders of that doctrine assert simply that nothing can be known; I also assert that not much can be known in nature by the way which is now in use. But then they go on to destroy the authority of the senses and understanding; whereas I proceed to devise and supply helps for the same.
The idols and false notions which are now in possession of the human understanding, and have taken deep root therein, not only so beset men's minds that truth can hardly find entrance, but even after entrance obtained, they will again in the very instauration of the sciences meet and trouble us, unless men being forewarned of the danger fortify themselves as far as may be against their assaults.
There are four classes of Idols which beset men's minds. To these for distinction's sake I have assigned names, -- calling the first class Idols of the Tribe; the second, Idols of the Cave; the third, Idols of the Market-place; the fourth, Idols of the Theatre.
The formation of ideas and axioms by true induction is no doubt the proper remedy to be applied for the keeping off and clearing away of idols. To point them out, however, is of great use; for the doctrine of Idols is to the Interpretation of Nature what the doctrine of the refutation of Sophisms is to common Logic.
The Idols of the Tribe have their foundation in human nature itself, and in the tribe or race of men. For it is a false assertion that the sense of man is the measure of things. On the contrary, all perceptions as well of the sense as of the mind are according to the measure of the individual and not according to the measure of the universe. And the human understanding is like a false mirror, which, receiving rays irregularly, distorts and discolours the nature of things by mingling its own nature with it.
The Idols of the Cave are the idols of the individual man. For every one (besides the errors common to human nature in general) has a cave or den of his own, which refracts and discolours the light of nature; owing either to his own proper and peculiar nature; or to his education and conversation with others; or to the reading of books, and the authority of those whom he esteems and admires; or to the differences of impressions, accordingly as they take place in a mind preoccupied and predisposed or in a mind indifferent and settled; or the like. So that the spirit of man (according as it is meted out to different individuals) is in fact a thing variable and full of perturbation, and governed as it were by chance. Whence it was well observed by Heraclitus that men look for sciences in their own lesser worlds, and not in the greater or common world.
There are also Idols formed by the intercourse and association of men with each other, which I call Idols of the Market-place, on account of the commerce and consort of men there. For it is by discourse that men associate; and words are imposed according to the apprehension of the vulgar. And therefore the ill and unfit choice of words wonderfully obstructs the understanding. Nor do the definitions or explanations wherewith in some things learned men are wont to guard and defend themselves, by any means set the matter right. But words plainly force and overrule the understanding, and throw all into confusion, and lead men away into numberless empty controversies and idle fancies.
Lastly, there are Idols which have immigrated into men's minds from the various dogmas of philosophies, and also from wrong laws of demonstration. These I call Idols of the Theatre; because in my judgment all the received systems are but so many stage-plays, representing worlds of their own creation after an unreal and scenic fashion. Nor is it only of the systems now in vogue, or only of the ancient sects and philosophies, that I speak; for many more plays of the same kind may yet be composed and in like artificial manner set forth; seeing that errors the most widely different have nevertheless causes for the most part alike. Neither again do I mean this only of entire systems, but also of many principles and axioms in science, which by tradition, credulity, and negligence have come to be received.
But of these several kinds of Idols I must speak more largely and exactly, that the understanding may be duly cautioned.
The human understanding is of its own nature prone to suppose the existence of more order and regularity in the world than it finds. And though there be many things in nature which are singular and unmatched, yet it devises for them parallels and conjugates and relatives which do not exist. Hence the fiction that all celestial bodies move in perfect circles; spirals and dragons being (except in name) utterly rejected. Hence too the element of Fire with its orb is brought in, to make up the square with the other three which the sense perceives. Hence also the ratio of density of the so-called elements is arbitrarily fixed at ten to one. And so on of other dreams. And these fancies affect not dogmas only, but simple notions also.
The human understanding when it has once adopted an opinion (either as being the received opinion or as being agreeable to itself) draws all things else to support and agree with it. And though there be a greater number and weight of instances to be found on the other side, yet these it either neglects and despises, or else by some distinction sets aside and rejects; in order that by this great and pernicious predetermination the authority of its former conclusions may remain inviolate. And therefore it was a good answer that was made by one who when they showed him hanging in a temple a picture of those who had paid their vows as having escaped shipwreck, and would have him say whether he did not now acknowledge the power of the gods, -- "Aye," asked he again, "but where are they painted that were drowned after their vows?" And such is the way of all superstition, whether in astrology, dreams, omens, divine judgments, or the like; wherein men, having a delight in such vanities, mark the events where they are fulfilled, but where they fail, though this happen much oftener, neglect and pass them by. But with far more subtlety does this mischief insinuate itself into philosophy and the sciences; in which the first conclusion colours and brings into conformity with itself all that come after, though far sounder and better. Besides, independently of that delight and vanity which I have described, it is the peculiar and perpetual error of the human intellect to be more moved and excited by affirmatives than by negatives; whereas it ought properly to hold itself indifferently disposed towards both alike. Indeed in the establishment of any true axiom, the negative instance is the more forcible of the two.
The human understanding is moved by those things most which strike and enter the mind simultaneously and suddenly, and so fill the imagination; and then it feigns and supposes all other things to be somehow, though it cannot see how, similar to those few things by which it is surrounded. But for that going to and fro to remote and heterogeneous instances, by which axioms are tried as in the fire, the intellect is altogether slow and unfit, unless it be forced thereto by severe laws and overruling authority.
The human understanding is unquiet; it cannot stop or rest, and still presses onward, but in vain. Therefore it is that we cannot conceive of any end or limit to the world; but always as of necessity it occurs to us that there is something beyond. Neither again can it be conceived how eternity has flowed down to the present day; for that distinction which is commonly received of infinity in time past and in time to come can by no means hold; for it would thence follow that one infinity is greater than another, and that infinity is wasting away and tending to become finite. The like subtlety arises touching the infinite divisibility of lines, from the same inability of thought to stop. But this inability interferes more mischievously in the discovery of causes: for although the most general principles in nature ought to be held merely positive, as they are discovered, and cannot with truth be referred to a cause; nevertheless the human understanding being unable to rest still seeks something prior in the order of nature. And then it is that in struggling towards that which is further off it falls back upon that which is more nigh at hand; namely, on final causes: which have relation clearly to the nature of man rather than to the nature of the universe; and from this source have strangely defiled philosophy. But he is no less an unskilled and shallow philosopher who seeks causes of that which is most general, than he who in things subordinate and subaltern omits to do so.
The human understanding is no dry light, but receives an infusion from the will and affections; whence proceed sciences which may be called "sciences as one would." For what a man had rather were true he more readily believes. Therefore he rejects difficult things from impatience of research; sober things, because they narrow hope; the deeper things of nature, from superstition; the light of experience, from arrogance and pride, lest his mind should seem to be occupied with things mean and transitory; things not commonly believed, out of deference to the opinion of the vulgar. Numberless in short are the ways, and sometimes imperceptible, in which the affections colour and infect the understanding.
But by far the greatest hindrance and aberration of the human understanding proceeds from the dullness, incompetency, and deceptions of the senses; in that things which strike the sense outweigh things which do not immediately strike it, though they be more important. Hence it is that speculation commonly ceases where sight ceases; insomuch that of things invisible there is little or no observation. Hence all the working of the spirits inclosed in tangible bodies lies hid and unobserved of men. So also all the more subtle changes of form in the parts of coarser substances (which they commonly call alteration, though it is in truth local motion through exceedingly small spaces) is in like manner unobserved. And yet unless these two things just mentioned be searched out and brought to light, nothing great can be achieved in nature, as far as the production of works is concerned. So again the essential nature of our common air, and of all bodies less dense than air (which are very many), is almost unknown. For the sense by itself is a thing infirm and erring; neither can instruments for enlarging or sharpening the senses do much; but all the truer kind of interpretation of nature is effected by instances and experiments fit and apposite; wherein the sense decides touching the experiment only, and the experiment touching the point in nature and the thing itself.
The human understanding is of its own nature prone to abstractions and gives a substance and reality to things which are fleeting. But to resolve nature into abstractions is less to our purpose than to dissect her into parts; as did the school of Democritus, which went further into nature than the rest. Matter rather than forms should be the object of our attention, its configurations and changes of configuration, and simple action, and law of action or motion; for forms are figments of the human mind, unless you will call those laws of action forms.
Such then are the idols which I call Idols of the Tribe; and which take their rise either from the homogeneity of the substance of the human spirit, or from its preoccupation, or from its narrowness, or from its restless motion, or from an infusion of the affections, or from the incompetency of the senses, or from the mode of impression.
The Idols of the Cave take their rise in the peculiar constitution, mental or bodily, of each individual; and also in education, habit, and accident. Of this kind there is a great number and variety; but I will instance those the pointing out of which contains the most important caution, and which have most effect in disturbing the clearness of the understanding.
Men become attached to certain particular sciences and speculations, either because they fancy themselves the authors and inventors thereof, or because they have bestowed the greatest pains upon them and become most habituated to them. But men of this kind, if they betake themselves to philosophy and contemplations of a general character, distort and colour them in obedience to their former fancies; a thing especially to be noticed in Aristotle, who made his natural philosophy a mere bond-servant to his logic, thereby rendering it contentious and well nigh useless. The race of chemists again out of a few experiments of the furnace have built up a fantastic philosophy, framed with reference to a few things; and Gilbert also, after he had employed himself most laboriously in the study and observation of the loadstone, proceeded at once to construct an entire system in accordance with his favourite subject.
There is one principal and as it were radical distinction between different minds, in respect of philosophy and the sciences; which is this: that some minds are stronger and apter to mark the differences of things, others to mark their resemblances. The steady and acute mind can fix its contemplations and dwell and fasten on the subtlest distinctions: the lofty and discursive mind recognises and puts together the finest and most general resemblances. Both kinds however easily err in excess, by catching the one at gradations the other at shadows.
There are found some minds given to an extreme admiration of antiquity, others to an extreme love and appetite for novelty: but few so duly tempered that they can hold the mean, neither carping at what has been well laid down by the ancients, nor despising what is well introduced by the moderns. This however turns to the great injury of the sciences and philosophy; since these affectations of antiquity and novelty are the humours of partisans rather than judgments; and truth is to be sought for not in the felicity of any age, which is an unstable thing, but in the light of nature and experience, which is eternal. These factions therefore must be abjured, and care must be taken that the intellect be not hurried by them into assent.
Contemplations of nature and of bodies in their simple form break up and distract the understanding, while contemplations of nature and bodies in their composition and configuration overpower and dissolve the understanding: a distinction well seen in the school of Leucippus and Democritus as compared with the other philosophies. For that school is so busied with the particles that it hardly attends to the structure; while the others are so lost in admiration of the structure that they do not penetrate to the simplicity of nature. These kinds of contemplation should therefore be alternated and taken by turns; that so the understanding may be rendered at once penetrating and comprehensive, and the inconveniences above mentioned, with the idols which proceed from them, may be avoided.
Let such then be our provision and contemplative prudence for keeping off and dislodging the Idols of the Cave, which grow for the most part either out of the predominance of a favourite subject, or out of an excessive tendency to compare or to distinguish, or out of partiality for particular ages, or out of the largeness or minuteness of the objects contemplated. And generally let every student of nature take this as a rule, -- that whatever his mind seizes and dwells upon with peculiar satisfaction is to be held in suspicion, and that so much the more care is to be taken in dealing with such questions to keep the understanding even and clear.
But the Idols of the Market-place are the most troublesome of all: idols which have crept into the understanding through the alliances of words and names. For men believe that their reason governs words; but it is also true that words react on the understanding; and this it is that has rendered philosophy and the sciences sophistical and inactive. Now words, being commonly framed and applied according to the capacity of the vulgar, follow those lines of division which are most obvious to the vulgar understanding. And whenever an understanding of greater acuteness or a more diligent observation would alter those lines to suit the true divisions of nature, words stand in the way and resist the change. Whence it comes to pass that the high and formal discussions of learned men end oftentimes in disputes about words and names; with which (according to the use and wisdom of the mathematicians) it would be more prudent to begin, and so by means of definitions reduce them to order. Yet even definitions cannot cure this evil in dealing with natural and material things; since the definitions themselves consist of words, and those words beget others: so that it is necessary to recur to individual instances, and those in due series and order; as I shall say presently when I come to the method and scheme for the formation of notions and axioms.
The idols imposed by words on the understanding are of two kinds. They are either names of things which do not exist (for as there are things left unnamed through lack of observation, so likewise are there names which result from fantastic suppositions and to which nothing in reality corresponds), or they are names of things which exist, but yet confused and ill-defined, and hastily and irregularly derived from realities. Of the former kind are Fortune, the Prime Mover, Planetary Orbits, Element of Fire, and like fictions which owe their origin to false and idle theories. And this class of idols is more easily expelled, because to get rid of them it is only necessary that all theories should be steadily rejected and dismissed as obsolete.
But the other class, which springs out of a faulty and unskilful abstraction, is intricate and deeply rooted. Let us take for example such a word as humid; and see how far the several things which the word is used to signify agree with each other; and we shall find the word humid to be nothing else than a mark loosely and confusedly applied to denote a variety of actions which will not bear to be reduced to any constant meaning. For it both signifies that which easily spreads itself round any other body; and that which in itself is indeterminate and cannot solidise; and that which readily yields in every direction; and that which easily divides and scatters itself; and that which easily unites and collects itself; and that which readily flows and is put in motion; and that which readily clings to another body and wets it; and that which is easily reduced to a liquid, or being solid easily melts. Accordingly when you come to apply the word, -- if you take it in one sense, flame is humid; if in another, air is not humid; if in another, fine dust is humid; if in another, glass is humid. So that it is easy to see that the notion is taken by abstraction only from water and common and ordinary liquids, without any due verification.
There are however in words certain degrees of distortion and error. One of the least faulty kinds is that of names of substances, especially of lowest species and well-deduced (for the notion of chalk and of mud is good, of earth bad); a more faulty kind is that of actions, as to generate, to corrupt, to alter; the most faulty is of qualities (except such as are the immediate objects of the sense) as heavy, light, rare, dense, and the like. Yet in all these cases some notions are of necessity a little better than others, in proportion to the greater variety of subjects that fall within the range of the human sense.
But the Idols of the Theatre are not innate, nor do they steal into the understanding secretly, but are plainly impressed and received into the mind from the play-books of philosophical systems and the perverted rules of demonstration. To attempt refutations in this case would be merely inconsistent with what I have already said: for since we agree neither upon principles nor upon demonstrations there is no place for argument. And this is so far well, inasmuch as it leaves the honour of the ancients untouched. For they are no wise disparaged the question between them and me being only as to the way. For as the saying is, the lame man who keeps the right road outstrips the runner who takes a wrong one. Nay it is obvious that when a man runs the wrong way, the more active and swift he is the further he will go astray.
But the course I propose for the discovery of sciences is such as leaves but little to the acuteness and strength of wits, but places all wits and understandings nearly on a level. For as in the drawing of a straight line or a perfect circle, much depends on the steadiness and practice of the hand, if it be done by aim of hand only, but if with the aid of rule or compass, little or nothing; so is it exactly with my plan. But though particular confutations would be of no avail, yet touching the sects and general divisions of such systems I must say something; something also touching the external signs which show that they are unsound; and finally something touching the causes of such great infelicity and of such lasting and general agreement in error; that so the access to truth may be made less difficult, and the human understanding may the more willingly submit to its purgation and dismiss its idols.
Idols of the Theatre, or of Systems, are many, and there can be and perhaps will be yet many more. For were it not that new for many ages men's minds have been busied with religion and theology; and were it not that civil governments, especially monarchies, have been averse to such novelties, even in matters speculative; so that men labour therein to the peril and harming of their fortunes, -- not only unrewarded, but exposed also to contempt and envy; doubtless there would have arisen many other philosophical sects like to those which in great variety flourished once among the Greeks. For as on the phenomena of the heavens many hypotheses may be constructed, so likewise (and more also) many various dogmas may be set up and established on the phenomena of philosophy. And in the plays of this philosophical theatre you may observe the same thing which is found in the theatre of the poets, that stories invented for the stage are more compact and elegant, and more as one would wish them to be, than true stories out of history.
In general however there is taken for the material of philosophy either a great deal out of a few things, or a very little out of many things; so that on both sides philosophy is based on too narrow a foundation of experiment and natural history, and decides on the authority of too few cases. For the Rational School of philosophers snatches from experience a variety of common instances, neither duly ascertained nor diligently examined and weighed, and leaves all the rest to meditation and agitation of wit.
There is also another class of philosophers, who having bestowed much diligent and careful labour on a few experiments, have thence made bold to educe and construct systems; wresting all other facts in a strange fashion to conformity therewith.
And there is yet a third class, consisting of those who out of faith and veneration mix their philosophy with theology and traditions; among whom the vanity of some has gone so far aside as to seek the origin of sciences among spirits and genii. So that this parent stock of errors -- this false philosophy -- is of three kinds; the Sophistical, the Empirical, and the Superstitious.
The most conspicuous example of the first class was Aristotle, who corrupted natural philosophy by his logic: fashioning the world out of categories; assigning to the human soul, the noblest of substances, a genus from words of the second intention; doing the business of density and rarity (which is to make bodies of greater or less dimensions, that is, occupy greater or less spaces), by the frigid distinction of act and power; asserting that single bodies have each a single and proper motion, and that if they participate in any other, then this results from an external cause; and imposing countless other arbitrary restrictions on the nature of things; being always more solicitous to provide an answer to the question and affirm something positive in words, than about the inner truth of things; a failing best shown when his philosophy is compared with other systems of note among the Greeks. For the Homoeomera of Anaxagoras; the Atoms of Leucippus and Democritus; the Heaven and Earth of Parmenides; the Strife and Friendship of Empedocles; Heraclitus's doctrine how bodies are resolved into the indifferent nature of fire, and remoulded into solids; have all of them some taste of the natural philosopher, -- some savour of the nature of things, and experience, and bodies; whereas in the physics of Aristotle you hear hardly anything but the words of logic; which in his metaphysics also, under a more imposing name, and more forsooth as a realist than a nominalist, he has handled over again. Nor let any weight be given to the fact, that in his books on animals and his problems, and other of his treatises, there is frequent dealing with experiments. For he had come to his conclusion before; he did not consult experience, as he should have done, in order to the framing of his decisions and axioms; but having first determined the question according to his will, he then resorts to experience, and bending her into conformity with his placets leads her about like a captive in a procession; so that even on this count he is more guilty than his modern followers, the schoolmen, who have abandoned experience altogether.
But the Empirical school of philosophy gives birth to dogmas more deformed and monstrous than the Sophistical or Rational school. For it has its foundations not in the light of common notions, (which though it be a faint and superficial light, is yet in a manner universal, and has reference to many things,) but in the narrowness and darkness of a few experiments. To those therefore who are daily busied with these experiments, and have infected their imagination with them, such a philosophy seems probable and all but certain; to all men else incredible and vain. Of this there is a notable instance in the alchemists and their dogmas; though it is hardly to be found elsewhere in these times, except perhaps in the philosophy of Gilbert. Nevertheless with regard to philosophies of this kind there is one caution not to be omitted; for I foresee that if ever men are roused by my admonitions to betake themselves seriously to experiment and bid farewell to sophistical doctrines, then indeed through the premature hurry of the understanding to leap or fly to universals and principles of things, great danger may be apprehended from philosophies of this kind; against which evil we ought even now to prepare.
But the corruption of philosophy by superstition and an admixture of theology is far more widely spread, and does the greatest harm, whether to entire systems or to their parts. For the human understanding is obnoxious to the influence of the imagination no less than to the influence of common notions. For the contentious and sophistical kind of philosophy ensnares the understanding; but this kind, being fanciful and timid and half poetical, misleads it more by flattery. For there is in man an ambition of the understanding, no less than of the will, especially in high and lofty spirits.
Of this kind we have among the Greeks a striking example in Pythagoras, though he united with it a coarser and more cumbrous superstition; another in Plato and his school, more dangerous and subtle. It shows itself likewise in parts of other philosophies, in the introduction of abstract forms and final causes and first causes, with the omission in most cases of causes intermediate, and the like. Upon this point the greatest caution should be used. For nothing is so mischievous as the apotheosis of error; and it is a very plague of the understanding for vanity to become the object of veneration. Yet in this vanity some of the moderns have with extreme levity indulged so far as to attempt to found a system of natural philosophy on the first chapter of Genesis, on the book of Job, and other parts of the sacred writings; seeking for the dead among the living: which also makes the inhibition and repression of it the more important, because from this unwholesome mixture of things human and divine there arises not only a fantastic philosophy but also an heretical religion. Very meet it is therefore that we be sober-minded, and give to faith that only which is faith's.
So much then for the mischievous authorities of systems, which are founded either on common notions, or on a few experiments, or on superstition. It remains to speak of the faulty subject-matter of contemplations, especially in natural philosophy. Now the human understanding is infected by the sight of what takes place in the mechanical arts, in which the alteration of bodies proceeds chiefly by composition or separation, and so imagines that something similar goes on in the universal nature of things. From this source has flowed the fiction of elements, and of their concourse for the formation of natural bodies. Again, when man contemplates nature working freely, he meets with different species of things, of animals, of plants, of minerals; whence he readily passes into the opinion that there are in nature certain primary forms which nature intends to educe, and that the remaining variety proceeds from hindrances and aberrations of nature in the fulfilment of her work, or from the collision of different species and the transplanting of one into another. To the first of these speculations we owe our primary qualities of the elements; to the other our occult properties and specific virtues; and both of them belong to those empty compendia of thought wherein the mind rests, and whereby it is diverted from more solid pursuits. It is to better purpose that the physicians bestow their labour on the secondary qualities of matter, and the operations of attraction, repulsion, attenuation, conspissation, dilatation, astriction, dissipation, maturation, and the like; and were it not that by those two compendia which I have mentioned (elementary qualities, to wit, and specific virtues) they corrupted their correct observations in these other matters, -- either reducing them to first qualities and their subtle and incommensurable mixtures, or not following them out with greater and more diligent observation to third and fourth qualities, but breaking off the scrutiny prematurely, -- they had made much greater progress. Nor are powers of this kind (I do not say the same, but similar) to be sought for only in the medicines of the human body, but also in the changes of all other bodies.
But it is a far greater evil that they make the quiescent principles, wherefrom, and not the moving principles, whereby, things are produced, the object of their contemplation and inquiry. For the former tend to discourse, the latter to works. Nor is there any value in those vulgar distinctions of motion which are observed in the received system of natural philosophy, as generation, corruption, augmentation, diminution, alteration, and local motion. What they mean no doubt is this: -- if a body, in other respects not changed, be moved from its place, this is local motion; if without change of place or essence, it be changed in quality, this is alteration; if by reason of the change the mass and quantity of the body do not remain the same, this is augmentation or diminution; if they be changed to such a degree that they change their very essence and substance and turn to something else, this is generation and corruption. But all this is merely popular, and does not at all go deep into nature; for these are only measures and limits, not kinds of motion. What they intimate is how far, not by what means, or from what source. For they do not suggest anything with regard either to the desires of bodies or to the development of their parts: it is only when that motion presents the thing grossly and palpably to the sense as different from what it was, that they begin to mark the division. Even when they wish to suggest something with regard to the causes of motion, and to establish a division with reference to them, they introduce with the greatest negligence a distinction between motion natural and violent; a distinction which is itself drawn entirely from a vulgar notion, since all violent motion is also in fact natural; the external efficient simply setting nature working otherwise than it was before. But if, leaving all this, any one shall observe (for instance) that there is in bodies a desire of mutual contact, so as not to suffer the unity of nature to be quite separated or broken and a vacuum thus made; or if any one say that there is in bodies a desire of resuming their natural dimensions or tension, so that if compressed within or extended beyond them, they immediately strive to recover themselves, and fall back to their old volume and extent; or if any one say that there is in bodies a desire of congregating towards masses of kindred nature, -- of dense bodies, for instance, towards the globe of the earth, of thin and rare bodies towards the compass of the sky; all these and the like are truly physical kinds of motion; -- but those others are entirely logical and scholastic, as is abundantly manifest from this comparison.
Nor again is it a less evil, that in their philosophies and contemplations their labour is spent in investigating and handling the first principles of things and the highest generalities of nature; whereas utility and the means of working result entirely from things intermediate. Hence it is that men cease not from abstracting nature till they come to potential and uninformed matter, nor on the other hand from dissecting nature till they reach the atom; things which, even if true, can do but little for the welfare of mankind.
A caution must also be given to the understanding against the intemperance which systems of philosophy manifest in giving or withholding assent; because intemperance of this kind seems to establish Idols and in some sort to perpetuate them, leaving no way open to reach and dislodge them.
This excess is of two kinds: the first being manifest in those who are ready in deciding, and render sciences dogmatic and magisterial; the other in those who deny that we can know anything, and so introduce a wandering kind of inquiry that leads to nothing; of which kinds the former subdues, the latter weakens the understanding. For the philosophy of Aristotle, after having by hostile confutations destroyed all the rest (as the Ottomans serve their brothers), has laid down the law on all points; which done, he proceeds himself to raise new questions of his own suggestion, and dispose of them likewise; so that nothing may remain that is not certain and decided: a practice which holds and is in use among his successors.
The school of Plato, on the other hand, introduced Acatalepsia, at first in jest and irony, and in disdain of the older sophists, Protagoras, Hippias, and the rest, who were of nothing else so much ashamed as of seeming to doubt about anything. But the New Academy made a dogma of it, and held it as a tenet. And though their's is a fairer seeming way than arbitrary decisions; since they say that they by no means destroy all investigation, like Pyrrho and his Refrainers, but allow of some things to be followed as probable, though of none to be maintained as true; yet still when the human mind has once despaired of finding truth, its interest in all things grows fainter; and the result is that men turn aside to pleasant disputations and discourses and roam as it were from object to object, rather than keep on a course of severe inquisition. But, as I said at the beginning and am ever urging, the human senses and understanding, weak as they are, are not to be deprived of their authority, but to be supplied with helps.
So much concerning the several classes of Idols, and their equipage: all of which must be renounced and put away with a fixed and solemn determination, and the understanding thoroughly freed and cleansed; the entrance into the kingdom of man, founded on the sciences, being not much other than the entrance into the kingdom of heaven, whereinto none may enter except as a little child.
- quotes about philosophy
- quotes about nature
- quotes about receiving
- quotes about intellect
- quotes about corruption
- quotes about authority
- quotes about theatre
- quotes about cinema
AURORA LEIGH, be humble. Shall I hope
To speak my poems in mysterious tune
With man and nature,–with the lava-lymph
That trickles from successive galaxies
Still drop by drop adown the finger of God,
In still new worlds?–with summer-days in this,
That scarce dare breathe, they are so beautiful?–
With spring's delicious trouble in the ground
Tormented by the quickened blood of roots.
And softly pricked by golden crocus-sheaves
In token of the harvest-time of flowers?–
With winters and with autumns,–and beyond,
With the human heart's large seasons,–when it hopes
And fears, joys, grieves, and loves?–with all that strain
Of sexual passion, which devours the flesh
In a sacrament of souls? with mother's breasts,
Which, round the new made creatures hanging there,
Throb luminous and harmonious like pure spheres?–
With multitudinous life, and finally
With the great out-goings of ecstatic souls,
Who, in a rush of too long prisoned flame,
Their radiant faces upward, burn away
This dark of the body, issuing on a world
Beyond our mortal?–can I speak my verse
So plainly in tune to these things and the rest,
That men shall feel it catch them on the quick,
As having the same warrant over them
To hold and move them, if they will or no,
Alike imperious as the primal rhythm
Of that theurgic nature? I must fail,
Who fail at the beginning to hold and move
One man,–and he my cousin, and he my friend,
And he born tender, made intelligent,
Inclined to ponder the precipitous sides
Of difficult questions; yet, obtuse to me,–
Of me, incurious! likes me very well,
And wishes me a paradise of good,
Good looks, good means, and good digestion!–ay,
But otherwise evades me, puts me off
With kindness, with a tolerant gentleness,–
Too light a book for a grave man's reading! Go,
Aurora Leigh: be humble.
There it is;
We women are too apt to look to one,
Which proves a certain impotence in art.
We strain our natures at doing something great,
Far less because it's something great to do,
Than, haply, that we, so, commend ourselves
As being not small, and more appreciable
To some one friend. We must have mediators
Betwixt our highest conscience and the judge;
Some sweet saint's blood must quicken in our palms.
Or all the life in heaven seems slow and cold:
Good only, being perceived as the end of good,
And God alone pleased,–that's too poor, we think,
And not enough for us, by any means.
Ay–Romney, I remember, told me once
We miss the abstract, when we comprehend!
We miss it most when we aspire, . . and fail.
Yet, so, I will not.–This vile woman's way
Of trailing garments, shall not trip me up.
I'll have no traffic with the personal thought
In art's pure temple. Must I work in vain,
Without the approbation of a man?
It cannot be; it shall not. Fame itself,
That approbation of the general race,
Presents a poor end, (though the arrow speed,
Shot straight with vigorous finger to the white,)
And the highest fame was never reached except
By what was aimed above it. Art for art,
And good for God Himself, the essential Good!
We'll keep our aims sublime, our eyes erect,
Although our woman-hands should shake and fail;
And if we fail . . But must we?–
Shall I fail?
The Greeks said grandly in their tragic phrase,
'Let no one be called happy till his death.'
To which I add,–Let no one till his death
Be called unhappy. Measure not the work
Until the day's out and the labour done;
Then bring your gauges. If the day's work's scant,
Why, call it scant; affect no compromise;
And, in that we have nobly striven at least,
Deal with us nobly, women though we be,
And honour us with truth, if not with praise.
My ballads prospered; but the ballad's race
Is rapid for a poet who bears weights
Of thought and golden image. He can stand
Like Atlas, in the sonnet,–and support
His own heavens pregnant with dynastic stars;
But then he must stand still, nor take a step.
In that descriptive poem called 'The Hills,'
The prospects were too far and indistinct.
'Tis true my critics said, 'A fine view, that!'
The public scarcely cared to climb the book
For even the finest; and the public's right,
A tree's mere firewood, unless humanised;
Which well the Greeks knew, when they stirred the bark
With close-pressed bosoms of subsiding nymphs,
And made the forest-rivers garrulous
With babble of gods. For us, we are called to mark
A still more intimate humanity
In this inferior nature,–or, ourselves,
Must fall like dead leaves trodden underfoot
By veritabler artists. Earth shut up
By Adam, like a fakir in a box
Left too long buried, remained stiff and dry,
A mere dumb corpse, till Christ the Lord came down,
Unlocked the doors, forced opened the blank eyes,
And used his kingly chrisms to straighten out
The leathery tongue turned back into the throat:
Since when, she lives, remembers, palpitates
In every lip, aspires in every breath,
Embraces infinite relations. Now,
We want no half-gods, Panomph&alig;ean Joves,
Fauns, Naiads, Tritons, Oreads, and the rest,
To take possession of a senseless world
To unnatural vampire-uses. See the earth,
The body of our body, the green earth,
Indubitably human, like this flesh
And these articulated veins through which
Our heart drives blood! There's not a flower of spring,
That dies ere June, but vaunts itself allied
By issue and symbol, by significance
And correspondence, to that spirit-world
Outside the limits of our space and time,
Whereto we are bound. Let poets give it voice
With human meanings; else they miss the thought,
And henceforth step down lower, stand confessed
Instructed poorly for interpreters,–
Thrown out by an easy cowslip in the text.
Even so my pastoral failed: it was a book
Of surface-pictures–pretty, cold, and false
With literal transcript,–the worse done, I think,
For being not ill-done. Let me set my mark
Against such doings, and do otherwise.
This strikes me.–if the public whom we know,
Could catch me at such admissions, I should pass
For being right modest. Yet how proud we are,
In daring to look down upon ourselves!
The critics say that epics have died out
With Agamemnon and the goat-nursed gods–
I'll not believe it. I could never dream
As Payne Knight did, (the mythic mountaineer
Who travelled higher than he was born to live,
And showed sometimes the goitre in his throat
Discoursing of an image seen through fog,)
That Homer's heroes measured twelve feet high.
They were but men!–his Helen's hair turned grey
Like any plain Miss Smith's, who wears a front:
And Hector's infant blubbered at a plume
As yours last Friday at a turkey-cock.
All men are possible heroes: every age,
Heroic in proportions, double-faced,
Looks backward and before, expects a morn
And claims an epos.
Ay, but every age
Appears to souls who live in it, (ask Carlyle)
Most unheroic. Ours, for instance, ours!
The thinkers scout it, and the poets abound
Who scorn to touch it with a finger-tip:
A pewter age,–mixed metal, silver-washed;
An age of scum, spooned off the richer past;
An age of patches for old gabardines;
An age of mere transition, meaning nought,
Except that what succeeds must shame it quite,
If God please. That's wrong thinking, to my mind,
And wrong thoughts make poor poems.
Through being beheld too close, is ill-discerned
By those who have not lived past it. We'll suppose
Mount Athos carved, as Persian Xerxes schemed,
To some colossal statue of a man:
The peasants, gathering brushwood in his ear,
Had guessed as little of any human form
Up there, as would a flock of browsing goats.
They'd have, in fact, to travel ten miles off
Or ere the giant image broke on them,
Full human profile, nose and chin distinct,
Mouth, muttering rhythms of silence up the sky,
And fed at evening with the blood of suns;
Grand torso,–hand, that flung perpetually
The largesse of a silver river down
To all the country pastures. 'Tis even thus
With times we live in,–evermore too great
To be apprehended near.
But poets should
Exert a double vision; should have eyes
To see near things as comprehensibly
As if afar they took their point of sight,
And distant things, as intimately deep,
As if they touched them. Let us strive for this.
I do distrust the poet who discerns
No character or glory in his times,
And trundles back his soul five hundred years,
Past moat and drawbridge, into a castle-court,
Oh not to sing of lizards or of toads
Alive i' the ditch there!–'twere excusable;
But of some black chief, half knight, half sheep-lifter
Some beauteous dame, half chattel and half queen,
As dead as must be, for the greater part,
The poems made on their chivalric bones.
And that's no wonder: death inherits death.
Nay, if there's room for poets in the world
A little overgrown, (I think there is)
Their sole work is to represent the age,
Their age, not Charlemagne's,–this live, throbbing age,
That brawls, cheats, maddens, calculates, aspires,
And spends more passion, more heroic heat,
Betwixt the mirrors of its drawing-rooms,
Than Roland with his knights, at Roncesvalles.
To flinch from modern varnish, coat or flounce,
Cry out for togas and the picturesque,
Is fatal,–foolish too. King Arthur's self
Was commonplace to Lady Guenever;
And Camelot to minstrels seemed as flat,
As Regent street to poets.
But still, unscrupulously epic, catch
Upon a burning lava of a song,
The full-veined, heaving, double-breasted Age:
That, when the next shall come, the men of that
May touch the impress with reverent hand, and say
'Behold,–behold the paps we all have sucked!
That bosom seems to beat still, or at least
It sets ours beating. This is living art,
Which thus presents, and thus records true life.'
What form is best for poems? Let me think
Of forms less, and the external. Trust the spirit,
As sovran nature does, to make the form;
For otherwise we only imprison spirit,
And not embody. Inward evermore
To outward,–so in life, and so in art,
Which still is life.
Five acts to make a play.
And why not fifteen? Why not ten? or seven?
What matter for the number of the leaves,
Supposing the tree lives and grows? exact
The literal unities of time and place,
When 'tis the essence of passion to ignore
Both time and place? Absurd. Keep up the fire
And leave the generous flames to shape themselves.
'Tis true the stage requires obsequiousness
To this or that convention; 'exit' here
And 'enter' there; the points for clapping, fixed,
Like Jacob's white-peeled rods before the rams;
And all the close-curled imagery clipped
In manner of their fleece at shearing time.
Forget to prick the galleries to the heart
Precisely at the fourth act,–culminate
Our five pyramidal acts with one act more,–
We're lost so! Shakspeare's ghost could scarcely plead
Against our just damnation. Stand aside;
We'll muse for comfort that, last century,
On this same tragic stage on which we have failed,
A wigless Hamlet would have failed the same.
And whosoever writes good poetry,
Looks just to art. He does not write for you
Or me,–for London or for Edinburgh;
He will not suffer the best critic known
To step into his sunshine of free thought
And self-absorbed conception, and exact
An inch-long swerving of the holy lines.
If virtue done for popularity
Defiles like vice, can art for praise or hire
Still keep its splendour, and remain pure art?
Eschew such serfdom. What the poet writes,
He writes: mankind accepts it, if it suits,
And that's success: if not, the poem's passed
From hand to hand, and yet from hand to hand,
Until the unborn snatch it, crying out
In pity on their fathers' being so dull,
And that's success too.
I will write no plays.
Because the drama, less sublime in this,
Makes lower appeals, defends more menially,
Adopts the standard of the public taste
To chalk its height on, wears a dog chain round
Its regal neck, and learns to carry and fetch
The fashions of the day to please the day;
Fawns close on pit and boxes, who clap hands,
Commending chiefly its docility
And humour in stage-tricks; or else indeed
Gets hissed at, howled at, stamped at like a dog,
Or worse, we'll say. For dogs, unjustly kicked,
Yell, bite at need; but if your dramatist
(Being wronged by some five hundred nobodies
Because their grosser brains most naturally
Misjudge the fineness of his subtle wit)
Shows teeth an almond's breath, protests the length
Of a.modest phrase,–' My gentle countrymen,
'There's something in it, haply of your fault,'–
Why then, besides five hundred nobodies,
He'll have five thousand, and five thousand more,
Against him,–the whole public,–all the hoofs
Of King Saul's father's asses, in full drove,–
And obviously deserve it. He appealed
To these,–and why say more if they condemn,
Than if they praised him?–Weep, my Æschylus,
But low and far, upon Sicilian shores!
For since 'twas Athens (so I read the myth)
Who gave commission to that fatal weight,
The tortoise, cold and hard, to drop on thee
And crush thee,–better cover thy bald head;
She'll hear the softest hum of Hyblan bee
Before thy loud'st protesting.–For the rest,
The risk's still worse upon the modern stage;
I could not, in so little, accept success,
Nor would I risk so much, in ease and calm,
For manifester gains; let those who prize,
Pursue them: I stand off.
And yet, forbid,
That any irreverent fancy or conceit
Should litter in the Drama's throne-room, where
The rulers of our art, in whose full veins
Dynastic glories mingle, sit in strength
And do their kingly work,–conceive, command,
And, from the imagination's crucial heat,
Catch up their men and women all a-flame
For action all alive, and forced to prove
Their life by living out heart, brain, and nerve,
Until mankind makes witness, 'These be men
As we are,' and vouchsafes the kiss that's due
To Imogen and Juliet–sweetest kin
On art's side.
'Tis that, honouring to its worth
The drama, I would fear to keep it down
To the level of the footlights. Dies no more
The sacrificial goat, for Bacchus slain,–
His filmed eyes fluttered by the whirling white
Of choral vestures,–troubled in his blood
While tragic voices that clanged keen as swords,
Leapt high together with the altar-flame,
And made the blue air wink. The waxen mask,
Which set the grand still front of Themis' son
Upon the puckered visage of a player;–
The buskin, which he rose upon and moved,
As some tall ship, first conscious of the wind,
Sweeps slowly past the piers;–the mouthpiece,where
The mere man's voice with all its breaths and breaks
Went sheathed in brass, and clashed on even heights
Its phrasèd thunders;–these things are no more,
Which once were. And concluding, which is clear,
The growing drama has outgrown such toys
Of simulated stature, faces and speech,
It also, peradventure, may outgrow
The simulation of the painted scene,
Boards, actors, prompters, gaslight, and costume;
And take for a worthier stage the soul itself,
Its shifting fancies and celestial lights,
With all its grand orchestral silences
To keep the pauses of the rhythmic sounds.
Alas, I still see something to be done,
And what I do falls short of what I see,
Though I waste myself on doing. Long green days,
Worn bare of grass and sunshine,–long calm nights,
From which the silken sleeps were fretted out,–
Be witness for me, with no amateur's
Irreverent haste and busy idleness
I've set myself to art! What then? what's done?
What's done, at last?
Behold, at last, a book.
If life-blood's necessary,–which it is,
(By that blue vein athrob on Mahomet's brow,
Each prophet-poet's book must show man's blood!)
If life-blood's fertilising, I wrung mine
On every leaf of this,–unless the drops
Slid heavily on one side and left it dry.
That chances often: many a fervid man
Writes books as cold and flat as grave-yard stones
From which the lichen's scraped; and if St. Preux
Had written his own letters, as he might,
We had never wept to think of the little mole
'Neath Julie's drooping eyelid. Passion is
But something suffered, after all.
Sets action on the top of suffering:
The artist's part is both to be and do,
Transfixing with a special, central power
The flat experience of the common man,
And turning outward, with a sudden wrench,
Half agony, half ecstasy, the thing
He feels the inmost: never felt the less
Because he sings it. Does a torch less burn
For burning next reflectors of blue steel,
That he should be the colder for his place
'Twixt two incessant fires,–his personal life's,
And that intense refraction which burns back
Perpetually against him from the round
Of crystal conscience he was born into
If artist born? O sorrowful great gift
Conferred on poets, of a twofold life,
When one life has been found enough for pain!
We staggering 'neath our burden as mere men,
Being called to stand up straight as demi-gods,
Support the intolerable strain and stress
Of the universal, and send clearly up
With voices broken by the human sob,
Our poems to find rhymes among the stars!
But soft!–a 'poet' is a word soon said;
A book's a thing soon written. Nay, indeed,
The more the poet shall be questionable,
The more unquestionably comes his book!
And this of mine,–well, granting to myself
Some passion in it, furrowing up the flats,
Mere passion will not prove a volume worth
Its gall and rags even. Bubbles round a keel
Mean nought, excepting that the vessel moves.
There's more than passion goes to make a man,
Or book, which is a man too.
I am sad:
I wonder if Pygmalion had these doubts,
And, feeling the hard marble first relent,
Grow supple to the straining of his arms,
And tingle through its cold to his burning lip,
Supposed his senses mocked, and that the toil
Of stretching past the known and seen, to reach
The archetypal Beauty out of sight,
Had made his heart beat fast enough for two,
And with his own life dazed and blinded him!
Not so; Pygmalion loved,–and whoso loves
Believes the impossible.
And I am sad:
I cannot thoroughly love a work of mine,
Since none seems worthy of my thought and hope
More highly mated. He has shot them down,
My Phoebus Apollo, soul within my soul,
Who judges by the attempted, what's attained,
And with the silver arrow from his height,
Has struck down all my works before my face,
While I say nothing. Is there aught to say?
I called the artist but a greatened man:
He may be childless also, like a man.
I laboured on alone. The wind and dust
And sun of the world beat blistering in my face;
And hope, now for me, now against me, dragged
My spirits onward,–as some fallen balloon,
Which, whether caught by blossoming tree or bare,
Is torn alike. I sometimes touched my aim,
Or seemed,–and generous souls cried out, 'Be strong,
Take courage; now you're on our level,–now!
The next step saves you!' I was flushed with praise,
But, pausing just a moment to draw breath,
I could not choose but murmur to myself
'Is this all? all that's done? and all that's gained?
If this then be success, 'tis dismaller
Than any failure.'
O my God, my God,
O supreme Artist, who as sole return
For all the cosmic wonder of Thy work,
Demandest of us just a word . . a name,
'My Father!'–thou hast knowledge, only thou,
How dreary 'tis for women to sit still
On winter nights by solitary fires,
And hear the nations praising them far off;
Too far! ay, praising our quick sense of love,
Our very heart of passionate womanhood,
Which could not beat so in the verse without
Being present also in the unkissed lips,
And eyes undried because there's none to ask
The reason they grew moist.
To sit alone,
And think, for comfort, how, that very night,
Affianced lovers, leaning face to face
With sweet half-listenings for each other's breath,
Are reading haply from some page of ours,
To pause with a thrill, as if their cheeks had touched,
When such a stanza, level to their mood,
Seems floating their own thoughts out–'So I feel
For thee,'–'And I, for thee: this poet knows
What everlasting love is!'–how, that night.
A father, issuing from the misty roads
Upon the luminous round of lamp and hearth
And happy children, having caught up first
The youngest there until it shrunk and shrieked
To feel the cold chin prick its dimple through
With winter from the hills, may throw i' the lap
Of the eldest, (who has learnt to drop her lids
To hide some sweetness newer than last year's)
Our book and cry, . . 'Ah you, you care for rhymes;
So here be rhymes to pore on under trees,
When April comes to let you! I've been told
They are not idle as so many are,
But set hearts beating pure as well as fast:
It's yours, the book: I'll write your name in it,–
That so you may not lose, however lost
In poet's lore and charming reverie,
The thought of how your father thought of you
In riding from the town.'
To have our books
Appraised by love, associated with love,
While we sit loveless! is it hard, you think?
At least 'tis mournful. Fame, indeed, 'twas said,
Means simply love. It was a man said that.
And then there's love and love: the love of all
(To risk, in turn, a woman's paradox,)
Is but a small thing to the love of one.
You bid a hungry child be satisfied
With a heritage of many corn-fields: nay,
He says he's hungry,–he would rather have
That little barley-cake you keep from him
While reckoning up his harvests. So with us;
(Here, Romney, too, we fail to generalise!)
Hungry! but it's pitiful
To wail like unweaned babes and suck our thumbs
Because we're hungry. Who, in all this world,
(Wherein we are haply set to pray and fast,
And learn what good is by its opposite)
Has never hungered? Woe to him who has found
The meal enough: if Ugolino's full,
His teeth have crunched some foul unnatural thing:
For here satiety proves penury
More utterly irremediable. And since
We needs must hunger,–better, for man's love,
Than God's truth! better, for companions sweet,
Than great convictions! let us bear our weights,
Preferring dreary hearths to desert souls.
Well, well, they say we're envious, we who rhyme;
But I, because I am a woman, perhaps,
And so rhyme ill, am ill at envying.
I never envied Graham his breadth of style,
Which gives you, with a random smutch or two,
(Near-sighted critics analyse to smutch)
Such delicate perspectives of full life;
Nor Belmore, for the unity of aim
To which he cuts his cedarn poems, fine
As sketchers do their pencils; not Mark Gage,
For that caressing colour and trancing tone
Whereby you're swept away and melted in
The sensual element, which, with a back wave,
Restores you to the level of pure souls
And leaves you with Plotinus. None of these,
For native gifts or popular applause,
I've envied; but for this,–that when, by chance,
Says some one,–'There goes Belmore, a great man!
He leaves clean work behind him, and requires
No sweeper up of the chips,' . . a girl I know,
Who answers nothing, save with her brown eyes,
Smiles unawares, as if a guardian saint
Smiled in her:–for this, too,–that Gage comes home
And lays his last book's prodigal review
Upon his mother's knees, where, years ago,
He had laid his childish spelling-book and learned
To chirp and peck the letters from her mouth,
As young birds must. 'Well done,' she murmured then,
She will not say it now more wonderingly;
And yet the last 'Well done' will touch him more,
As catching up to-day and yesterday
In a perfect chord of love; and so, Mark Gage,
I envy you your mother!–and you, Graham,
Because you have a wife who loves you so,
She half forgets, at moments, to be proud
Of being Graham's wife, until a friend observes,
'The boy here, has his father's massive brow,
Done small in wax . . if we push back the curls.'
Who loves me? Dearest father,–mother sweet,–
I speak the names out sometimes by myself,
And make the silence shiver: they sound strange,
As Hindostanee to an Ind-born man
Accustomed many years to English speech;
Or lovely poet-words grown obsolete,
Which will not leave off singing. Up in heaven
I have my father,–with my mother's face
Beside him in a blotch of heavenly light;
No more for earth's familiar household use,
No more! The best verse written by this hand,
Can never reach them where they sit, to seem
Well-done to them. Death quite unfellows us,
Sets dreadful odds betwixt the live and dead,
And makes us part as those at Babel did,
Through sudden ignorance of a common tongue.
A living Cæsar would not dare to play
At bowls, with such as my dead father is.
And yet, this may be less so than appears,
This change and separation. Sparrows five
For just two farthings, and God cares for each.
If God is not too great for little cares,
Is any creature, because gone to God?
I've seen some men, veracious, nowise mad,
Who have thought or dreamed, declared and testified,
They've heard the Dead a-ticking like a clock
Which strikes the hours of the eternities,
Beside them, with their natural ears, and known
That human spirits feel the human way,
And hate the unreasoning awe which waves them off
From possible communion. It may be.
At least, earth separates as well as heaven.
For instance, I have not seen Romney Leigh
Full eighteen months . . add six, you get two years.
They say he's very busy with good works,–
Has parted Leigh Hall into almshouses.
He made an almshouse of his heart one day,
Which ever since is loose upon the latch
For those who pull the string.–I never did.
It always makes me sad to go abroad;
And now I'm sadder that I went to-night
Among the lights and talkers at Lord Howe's.
His wife is gracious, with her glossy braids,
And even voice, and gorgeous eyeballs, calm
As her other jewels. If she's somewhat cold,
Who wonders, when her blood has stood so long
In the ducal reservoir she calls her line
By no means arrogantly? she's not proud;
Not prouder than the swan is of the lake
He has always swum in;–'tis her element,
And so she takes it with a natural grace,
Ignoring tadpoles. She just knows, perhaps,
There are men, move on without outriders,
Which isn't her fault. Ah, to watch her face,
When good Lord Howe expounds his theories
Of social justice and equality–
'Tis curious, what a tender, tolerant bend
Her neck takes: for she loves him, likes his talk,
Such clever talk–that dear, odd Algernon!'
She listens on, exactly as if he talked
Some Scandinavian myth of Lemures,
Too pretty to dispute, and too absurd.
She's gracious to me as her husband's friend,
And would be gracious, were I not a Leigh,
Being used to smile just so, without her eyes,
On Joseph Strangways, the Leeds mesmerist,
And Delia Dobbs, the lecturer from 'the States'
Upon the 'Woman's question.' Then, for him,
I like him . . he's my friend. And all the rooms
Were full of crinkling silks that swept about
The fine dust of most subtle courtesies.
What then?–why then, we come home to be sad.
How lovely One I love not, looked to-night!
She's very pretty, Lady Waldemar.
Her maid must use both hands to twist that coil
Of tresses, then be careful lest the rich
Bronze rounds should slip :–she missed, though, a grey hair,
A single one,–I saw it; otherwise
The woman looked immortal. How they told,
Those alabaster shoulders and bare breasts,
On which the pearls, drowned out of sight in milk,
Were lost, excepting for the ruby-clasp!
They split the amaranth velvet-boddice down
To the waist, or nearly, with the audacious press
Of full-breathed beauty. If the heart within
Were half as white!–but, if it were, perhaps
The breast were closer covered, and the sight
Less aspectable, by half, too.
The young man with the German student's look–
A sharp face, like a knife in a cleft stick,
Which shot up straight against the parting line
So equally dividing the long hair,–
Say softly to his neighbour, (thirty-five
And mediæval) 'Look that way, Sir Blaise.
She's Lady Waldemar–to the left,–in red–
Whom Romney Leigh, our ablest man just now,
Is soon to marry.'
Sir Blaise Delorme, with quiet, priest-like voice,
Too used to syllable damnations round
To make a natural emphasis worth while:
'Is Leigh your ablest man? the same, I think,
Once jilted by a recreant pretty maid
Adopted from the people? Now, in change,
He seems to have plucked a flower from the other side
Of the social hedge.'
'A flower, a flower,' exclaimed
My German student,–his own eyes full-blown
Bent on her. He was twenty, certainly.
Sir Blaise resumed with gentle arrogance,
As if he had dropped his alms into a hat,
And had the right to counsel,–'My young friend,
I doubt your ablest man's ability
To get the least good or help meet for him,
For pagan phalanstery or Christian home,
From such a flowery creature.'
My student murmured, rapt,–'Mark how she stirs
Just waves her head, as if a flower indeed,
Touched far off by the vain breath of our talk.'
At which that bilious Grimwald, (he who writes
For the Renovator) who had seemed absorbed
Upon the table-book of autographs,
(I dare say mentally he crunched the bones
Of all those writers, wishing them alive
To feel his tooth in earnest) turned short round
With low carnivorous laugh,–'A flower, of course!
She neither sews nor spins,–and takes no thought
Of her garments . . falling off.'
The student flinched,
Sir Blaise, the same; then both, drawing back their chairs
As if they spied black-beetles on the floor,
Pursued their talk, without a word being thrown
To the critic.
Good Sir Blaise's brow is high
And noticeably narrow; a strong wind,
You fancy, might unroof him suddenly,
And blow that great top attic off his head
So piled with feudal relics. You admire
His nose in profile, though you miss his chin;
But, though you miss his chin, you seldom miss
His golden cross worn innermostly, (carved
For penance, by a saintly Styrian monk
Whose flesh was too much with him,) slipping trough
Some unaware unbuttoned casualty
Of the under-waistcoat. With an absent air
Sir Blaise sate fingering it and speaking low,
While I, upon the sofa, heard it all.
'My dear young friend, if we could bear our eyes
Like blessedest St. Lucy, on a plate,
They would not trick us into choosing wives,
As doublets, by the colour. Otherwise
Our fathers chose,–and therefore, when they had hung
Their household keys about a lady's waist,
The sense of duty gave her dignity:
She kept her bosom holy to her babes;
And, if a moralist reproved her dress,
'Twas, 'Too much starch!'–and not, 'Too little lawn!'
'Now, pshaw!' returned the other in a heat,
A little fretted by being called 'young friend,'
Or so I took it,–'for St. Lucy's sake,
If she's the saint to curse by, let us leave
Our fathers,–plagued enough about our sons!'
(He stroked his beardless chin) 'yes, plagued, sir, plagued:
The future generations lie on us
As heavy as the nightmare of a seer;
Our meat and drink grow painful prophecy:
I ask you,–have we leisure, if we liked,
To hollow out our weary hands to keep
Your intermittent rushlight of the past
From draughts in lobbies? Prejudice of sex,
And marriage-laws . . the socket drops them through
While we two speak,–however may protest
Some over-delicate nostrils, like our own,
'Gainst odours thence arising.'
'You are young,'
Sir Blaise objected.
'If I am,' he said
With fire,–'though somewhat less so than I seem.
The young run on before, and see the thing
That's coming. Reverence for the young, I cry.
In that new church for which the world's near ripe,
You'll have the younger in the elder's chair,
Presiding with his ivory front of hope
O'er foreheads clawed by cruel carrion birds
Of life's experience.'
'Pray your blessing, sir,'
Sir Blaise replied good-humouredly,–'I plucked
A silver hair this morning from my beard,
Which left me your inferior. Would I were
Eighteen, and worthy to admonish you!
If young men of your order run before
To see such sights as sexual prejudice
And marriage-law dissolved,–in plainer words,
A general concubinage expressed
In a universal pruriency,–the thing
Is scarce worth running fast for, and you'd gain
By loitering with your elders.'
'Ah,' he said,
'Who, getting to the top of Pisgah-hill,
Can talk with one at the bottom of the view,
To make it comprehensible? Why Leigh
Himself, although our ablest man, I said,
Is scarce advanced to see as far as this,
Which some are: he takes up imperfectly
The social question–by one handle–leaves
The rest to trail. A Christian socialist,
Is Romney Leigh, you understand.'
I disbelieve in Christians-pagans, much
As you in women-fishes. If we mix
Two colours, we lose both, and make a third
Distinct from either. Mark you! to mistake
A colour is the sign of a sick brain,
And mine, I thank the saints, is clear and cool:
A neutral tint is here impossible.
The church,–and by the church, I mean, of course,
The catholic, apostolic, mother-church,–
Draws lines as plain and straight as her own wall;
Inside of which, are Christians, obviously,
And outside . . dogs.'
'We thank you. Well I know
The ancient mother-church would fain still bite
For all her toothless gums,–as Leigh himself
Would fain be a Christian still, for all his wit;
Pass that; you two may settle it, for me.
You're slow in England. In a month I learnt
At Göttingen, enough philosophy
To stock your English schools for fifty years;
Pass that, too. Here, alone, I stop you short,
–Supposing a true man like Leigh could stand
Unequal in the stature of his life
To the height of his opinions. Choose a wife
Because of a smooth skin?–not he, not he!
He'd rail at Venus' self for creaking shoes,
Unless she walked his way of righteousness:
And if he takes a Venus Meretrix
(No imputation on the lady there)
Be sure that, by some sleight of Christian art,
He has metamorphosed and converted her
To a Blessed Virgin.'
'Soft!' Sir Blaise drew breath
As if it hurt him,–'Soft! no blasphemy,
I pray you!'
'The first Christians did the thing;
Why not the last?' asked he of Göttingen,
With just that shade of sneering on the lip,
Compensates for the lagging of the beard,–
'And so the case is. If that fairest fair
Is talked of as the future wife of Leigh,
She's talked of, too, at least as certainly,
As Leigh's disciple. You may find her name
On all his missions and commissions, school,
Asylums, hospitals,–he has had her down,
With other ladies whom her starry lead
Persuaded from their spheres, to his country-place
In Shropshire, to the famed phalanstery
At Leigh Hall, christianised from Fourier's own,
(In which he has planted out his sapling stocks
Of knowledge into social nurseries)
And there, they say, she has tarried half a week,
And milked the cows, and churned, and pressed the curd,
And said 'my sister' to the lowest drab
Of all the assembled castaways; such girls!
Ay, sided with them at the washing-tub–
Conceive, Sir Blaise, those naked perfect arms,
Round glittering arms, plunged elbow-deep in suds,
Like wild swans hid in lilies all a-shake.'
Lord Howe came up. 'What, talking poetry
So near the image of the unfavouring Muse?
That's you, Miss Leigh: I've watched you half an hour,
Precisely as I watched the statue called
A Pallas in the Vatican;–you mind
The face, Sir Blaise?–intensely calm and sad,
As wisdom cut it off from fellowship,–
But that spoke louder. Not a word from you!
And these two gentlemen were bold, I marked,
And unabashed by even your silence.'
Said I, 'my dear Lord Howe, you shall not speak
To a printing woman who has lost her place,
(The sweet safe corner of the household fire
Behind the heads of children) compliments
As if she were a woman. We who have clipt
The curls before our eyes, may see at least
As plain as men do: speak out, man to man;
No compliments, beseech you.'
'Friend to friend,
Let that be. We are sad to-night, I saw,
(–Good night, Sir Blaise! Ah, Smith–he has slipped away)
I saw you across the room, and stayed, Miss Leigh,
To keep a crowd of lion-hunters off,
With faces toward your jungle. There were three;
A spacious lady, five feet ten and fat,
Who has the devil in her (and there's room)
For walking to and fro upon the earth,
From Chippewa to China; she requires
Your autograph upon a tinted leaf
'Twixt Queen Pomare's and Emperor Soulouque's;
Pray give it; she has energies, though fat:
For me, I'd rather see a rick on fire
Than such a woman angry. Then a youth
Fresh from the backwoods, green as the underboughs,
Asks modestly, Miss Leigh, to kiss your shoe,
And adds, he has an epic, in twelve parts,
Which when you've read, you'll do it for his boot,–
All which I saved you, and absorb next week
Both manuscript and man,–because a lord
Is still more potent that a poetess,
With any extreme republican. Ah, ah,
You smile at last, then.'
'Leave the smile,
I'll lose the thanks for't,–ay, and throw you in
My transatlantic girl, with golden eyes,
That draw you to her splendid whiteness, as
The pistil of a water-lily draws,
Adust with gold. Those girls across the sea
Are tyrannously pretty,–and I swore
(She seemed to me an innocent, frank girl)
To bring her to you for a woman's kiss,
Not now, but on some other day or week:
–We'll call it perjury; I give her up.'
'No, bring her.'
'Now,' said he, 'you make it hard
To touch such goodness with a grimy palm.
I thought to tease you well, and fret you cross,
And steel myself, when rightly vexed with you,
For telling you a thing to tease you more.'
'No, no; nothing worse,' he cried,
'Of Romney Leigh, than what is buzzed about,–
That he is taken in an eye-trap too,
Like many half as wise. The thing I mean
Refers to you, not him.'
'Refers to me,'
He echoed,–'Me! You sound it like a stone
Dropped down a dry well very listlessly,
By one who never thinks about the toad
Alive at the bottom. Presently perhaps
You'll sound your 'me' more proudly–till I shrink.
Lord Howe's the toad, then, in this question?'
We'll take it graver. Give me sofa-room,
And quiet hearing. You know Eglinton,
John Eglinton, of Eglinton in Kent?'
'Is he the toad?–he's rather like the snail;
Known chiefly for the house upon his back:
Divide the man and house–you kill the man;
That's Eglinton of Eglinton, Lord Howe.'
He answered grave. 'A reputable man,
An excellent landlord of the olden stamp,
If somewhat slack in new philanthropies;
Who keeps his birthdays with a tenants' dance,
Is hard upon them when they miss the church
Or keep their children back from catechism,
But not ungentle when the aged poor
Pick sticks at hedge-sides; nay, I've heard him say
'The old dame has a twinge because she stoops:
'That's punishment enough for felony.
'O tender-hearted landlord! May I take
My long lease with him, when the time arrives
For gathering winter-faggots?'
'He likes art,
Buys books and pictures . . of a certain kind;
Neglects no patient duty; a good son' . . .
'To a most obedient mother. Born to wear
His father's shoes, he wears her husband's too:
Indeed, I've heard its touching. Dear Lord Howe,
You shall not praise me so against your heart,
When I'm at worst for praise and faggots.'
Less bitter with me, for . . in short,' he said,
'I have a letter, which he urged me so
To bring you . . I could scarcely choose but yield
Insisting that a new love passing through
The hand of an old friendship, caught from it
Some reconciling perfume.'
'Love, you say?
My lord, I cannot love. I only find
The rhymes for love,–and that's not love, my lord.
Take back your letter.'
'Pause: you'll read it first?'
'I will not read it: it is stereotyped;
The same he wrote to,–anybody's name,–
Anne Blythe, the a�ctress, when she had died so true,
A duchess fainted in an open box:
Pauline, the dancer, after the great pas,
In which her little feet winked overhead
Like other fire-flies, and amazed the pit:
Or Baldinacci, when her F in alt
Had touched the silver tops of heaven itself
With such a pungent soul-dart, even the Queen
Laid softly, each to each, her white-gloved palms,
And sighed for joy: or else (I thank your friend)
Aurora Leigh,–when some indifferent rhymes,
Like those the boys sang round the holy ox
On Memphis-road, have chanced, perhaps, to set
Our Apis-public lowing. Oh, he wants,
Instead of any worthy wife at home,
A star upon his stage of Eglinton!
Advise him that he is not overshrewd
In being so little modest: a dropped star
Makes bitter waters, says a Book I've read,–
And there's his unread letter,'
'My dear friend,'
Lord Howe began . .
In haste I tore the phrase.
'You mean your friend of Eglinton, or me?'
'I mean you, you,' he answered with some fire.
'A happy life means prudent compromise;
The tare runs through the farmer's garnered sheaves;
But though the gleaner's apron holds pure wheat,
We count her poorer. Tare with wheat, we cry,
And good with drawbacks. You, you love your art,
And, certain of vocation, set your soul
On utterance. Only, . . in this world we have made,
(They say God made it first, but, if He did,
'Twas so long since, . . and, since, we have spoiled it so,
He scarce would know it, if He looked this way,
From hells we preach of, with the flames blown out,)
In this bad, twisted, topsy-turvy world,
Where all the heaviest wrongs get uppermost,–
In this uneven, unfostering England here,
Where ledger-strokes and sword-strokes count indeed,
But soul-strokes merely tell upon the flesh
They strike from,–it is hard to stand for art,
Unless some golden tripod from the sea
Be fished up, by Apollo's divine chance,
To throne such feet as yours, my prophetess,
At Delphi. Think,–the god comes down as fierce
As twenty bloodhounds! shakes you, strangles you,
Until the oracular shriek shall ooze in froth!
At best it's not all ease,–at worst too hard:
A place to stand on is a 'vantage gained,
And here's your tripod. To be plain, dear friend,
You're poor, except in what you richly give;
You labour for your own bread painfully,
Or ere you pour our wine. For art's sake, pause.'
I answered slow,–as some wayfaring man,
Who feels himself at night too far from home,
Makes stedfast face against the bitter wind.
'Is art so less a thing than virtue is,
That artists first must cater for their ease
Or ever they make issue past themselves
To generous use? alas, and is it so,
That we, who would be somewhat clean, must sweep
Our ways as well as walk them, and no friend
Confirm us nobly,–'Leave results to God,
But you be clean?' What! 'prudent compromise
Makes acceptable life,' you say instead,
You, you, Lord Howe?–in things indifferent, well.
For instance, compromise the wheaten bread
For rye, the meat for lentils, silk for serge,
And sleep on down, if needs, for sleep on straw;
But there, end compromise. I will not bate
One artist-dream, on straw or down, my lord,
Nor pinch my liberal soul, though I be poor,
Nor cease to love high, though I live thus low.
So speaking, with less anger in my voice
Than sorrow, I rose quickly to depart;
While he, thrown back upon the noble shame
Of such high-stumbling natures, murmured words,
The right words after wrong ones. Ah, the man
Is worthy, but so given to entertain
Impossible plans of superhuman life,–
He sets his virtues on so raised a shelf,
To keep them at the grand millennial height,
He has to mount a stool to get at them;
And meantime, lives on quite the common way,
With everybody's morals.
As we passed,
Lord Howe insisting that his friendly arm
Should oar me across the sparkling brawling stream
Which swept from room to room, we fell at once
On Lady Waldemar. 'Miss Leigh,' she said,
And gave me such a smile, so cold and bright,
As if she tried it in a 'tiring glass
And liked it; 'all to-night I've strained at you,
As babes at baubles held up out of reach
By spiteful nurses, ('Never snatch,' they say,)
And there you sate, most perfectly shut in
By good Sir Blaize and clever Mister Smith,
And then our dear Lord Howe! at last, indeed,
I almost snatched. I have a world to speak
About your cousin's place in Shropshire, where
I've been to see his work . . our work,–you heard
I went? . . and of a letter yesterday,
In which, if I should read a page or two,
You might feel interest, though you're locked of course
In literary toil.–You'll like to hear
Your last book lies at the phalanstery,
As judged innocuous for the elder girls
And younger women who still care for books.
We all must read, you see, before we live:
But slowly the ineffable light comes up,
And, as it deepens, drowns the written word,–
So said your cousin, while we stood and felt
A sunset from his favorite beech-tree seat:
He might have been a poet if he would,
But then he saw the higher thing at once,
And climbed to it. It think he looks well now,
Has quite got over that unfortunate . .
Ah, ah . . I know it moved you. Tender-heart!
You took a liking to the wretched girl.
Perhaps you thought the marriage suitable,
Who knows? a poet hankers for romance,
And so on. As for Romney Leigh, 'tis sure
He never loved her,–never. By the way,
You have not heard of her . .? quite out of sight.
And out of saving? lost in every sense?'
She might have gone on talking half-an-hour,
And I stood still, and cold, and pale, I think,
As a garden-statue a child pelts with snow
For pretty pastime. Every now and then
I put in 'yes' or 'no,' I scarce knew why;
The blind man walks wherever the dog pulls,
And so I answered. Till Lord Howe broke in;
'What penance takes the wretch who interrupts
The talk of charming women? I, at last,
Must brave it. Pardon, Lady Waldemar!
The lady on my arm is tired, unwell,
And loyally I've promised she may say
Nor harder word this evening, than . . goodnight;
The rest her face speaks for her.'–Then we went.
And I breathe large at home. I drop my cloak,
Unclasp my girdle, loose the band that ties
My hair . . now could I but unloose my soul!
We are sepulchred alive in this close world,
And want more room.
The charming woman there–
This reckoning up and writing down her talk
Affects me singularly. How she talked
To pain me! woman's spite!–You wear steel-mail;
A woman takes a housewife from her breast,
And plucks the delicatest needle out
As 'twere a rose, and pricks you carefully
'Neath nails, 'neath eyelids, in your nostrils,–say,
A beast would roar so tortured,–but a man,
A human creature, must not, shall not flinch,
No, not for shame.
What vexes after all,
Is just that such as she, with such as I,
Knows how to vex. Sweet heaven, she takes me up
As if she had fingered me and dog-eared me
And spelled me by the fireside, half a life!
She knows my turns, my feeble points,–What then?
The knowledge of a thing implies the thing;
Of course she found that in me, she saw that,
Her pencil underscored this for a fault,
And I, still ignorant. Shut the book up! close!
And crush that beetle in the leaves.
At last we shall grow hard too, like the rest,
And call it self-defence because we are soft.
And after all, now, . . why should I be pained,
That Romney Leigh, my cousin, should espouse
This Lady Waldemar? And, say, she held
Her newly-blossomed gladness in my face, . .
'Twas natural surely, if not generous,
Considering how, when winter held her fast,
I helped the frost with mine, and pained her more
Than she pains me. Pains me!–but wherefore pained?
'Tis clear my cousin Romney wants a wife,–
So, good!–The man's need of the woman, here,
Is greater than the woman's of the man,
And easier served; for where the man discerns
A sex, (ah, ah, the man can generalise,
Said he) we see but one, ideally
And really: where we yearn to lose ourselves
And melt like white pearls in another's wine,
He seeks to double himself by what he loves,
And make his drink more costly by our pearls.
At board, at bed, at work, and holiday,
It is not good for a man to be alone,–
And that's his way of thinking, first and last;
And thus my cousin Romney wants a wife.
But then my cousin sets his dignity
On personal virtue. If he understands
By love, like others, self-aggrandisement,
It is that he may verily be great
By doing rightly and kindly. Once he thought,
For charitable ends set duly forth
In heaven's white judgement-book, to marry . . ah,
We'll call her name Aurora Leigh, although
She's changed since then!–and once, for social ends,
Poor Marian Erle, my sister Marian Erle,
My woodland sister, sweet Maid Marian,
Whose memory moans on in me like the wind
Through ill-shut casements, making me more sad
Than ever I find reasons for. Alas,
Poor pretty plaintive face, embodied ghost,
He finds it easy, then, to clap thee off
From pulling at his sleeve and book and pen,–
He locks thee out at night into the cold,
Away from butting with thy horny eyes
Against his crystal dreams,–that, now, he's strong
To love anew? that Lady Waldemar
Succeeds my Marian?
After all, why not?
He loved not Marian, more than once he loved
Aurora. If he loves, at last, that Third,
Albeit she prove as slippery as spilt oil
On marble floors, I will not augur him
Ill luck for that. Good love, howe'er ill-placed,
Is better for a man's soul in the end,
Than if he loved ill what deserves love well.
A pagan, kissing, for a step of Pan,
The wild-goat's hoof-print on the loamy down,
Exceeds our modern thinker who turns back
The strata . . granite, limestone, coal, and clay,
Concluding coldly with, 'Here's law! Where's God?'
And then at worse,–if Romney loves her not,–
At worst,–if he's incapable of love,
Which may be–then indeed, for such a man
Incapable of love, she's good enough;
For she, at worst too, is a woman still
And loves him as the sort of woman can.
My loose long hair began to burn and creep,
Alive to the very ends, about my knees:
I swept it backward as the wind sweeps flame,
With the passion of my hands. Ah, Romney laughed
One day . . (how full the memories came up!)
'–Your Florence fire-flies live on in your hair,'
He said, 'it gleams so.' Well, I wrung them out,
My fire-flies; made a knot as hard as life,
Of those loose, soft, impracticable curls,
And then sat down and thought . . 'She shall not think
Her thoughts of me,'–and drew my desk and wrote.
'Dear Lady Waldemar, I could not speak
With people around me, nor can sleep to-night
And not speak, after the great news I heard
Of you and of my cousin. My you be
Most happy; and the good he meant the world,
Replenish his own life. Say what I say,
And let my word be sweeter for your mouth,
As you are you . . I only Aurora Leigh.'
That's quiet, guarded! Though she hold it up
Against the light, she'll not see through it more
Than lies there to be seen. So much for pride;
And now for peace, a little! Let me stop
All writing back . . 'Sweet thanks, my sweetest friend,
'You've made more joyful my great joy itself.'
–No, that's too simple! she would twist it thus,
'My joy would still be as sweet as thyme in drawers,
However shut up in the dark and dry;
But violets, aired and dewed by love like yours,
Out-smell all thyme! we keep that in our clothes,
But drop the other down our bosoms, till
they smell like' . . ah, I see her writing back
Just so. She'll make a nosegay of her words,
And tie it with blue ribbons at the end
To suit a poet;–pshaw!
And then we'll have
The call to church; the broken, sad, bad dream
Dreamed out at last; the marriage-vow complete
With the marriage-breakfast; praying in white gloves,
Drawn off in haste for drinking pagan toasts
In somewhat stronger wine than any sipped
By gods, since Bacchus had his way with grapes.
A postscript stops all that, and rescues me.
'You need not write. I have been overworked,
And think of leaving London, England, even,
And hastening to get nearer to the sun,
Where men sleep better. So, adieu,'–I fold
And seal,–and now I'm out of all the coil;
I breathe now; I spring upward like a branch,
A ten-years school-boy with a crooked stick
May pull down to his level, in search of nuts,
But cannot hold a moment. How we twang
Back on the blue sky, and assert our height,
While he stares after! Now, the wonder seems
That I could wrong myself by such a doubt.
We poets always have uneasy hearts;
Because our hearts, large-rounded as the globe,
Can turn but one side to the sun at once.
We are used to dip our artist-hands in gall
And potash, trying potentialities
Of alternated colour, till at last
We get confused, and wonder for our skin
How nature tinged it first. Well–here's the true
Good flesh-colour; I recognise my hand,–
Which Romney Leigh may clasp as just a friend's,
And keep his clean.
And now, my Italy.
Alas, if we could ride with naked souls
And make no noise and pay no price at all,
I would have seen thee sooner, Italy,–
For still I have heard thee crying through my life,
Thou piercing silence of ecstatic graves,
Men call that name!
But even a witch, to-day,
Must melt down golden pieces in the nard
Wherewith to anoint her broomstick ere she rides;
And poets evermore are scant of gold,
And, if they find a piece behind the door,
It turns by sunset to a withered leaf.
The Devil himself scarce trusts his patented
Gold-making art to any who make rhymes,
But culls his Faustus from philosophers
And not from poets. 'Leave my Job,' said God;
And so, the Devil leaves him without pence,
And poverty proves, plainly, special grace.
In these new, just, administrative times,
Men clamour for an order of merit. Why?
Here's black bread on the table, and no wine!
At least I am a poet in being poor;
Thank God. I wonder if the manuscript
Of my long poem, it 'twere sold outright,
Would fetch enough to buy me shoes, to go
A-foot, (thrown in, the necessary patch
For the other side the Alps)? it cannot be:
I fear that I must sell this residue
Of my father's books; although the Elzevirs
Have fly-leaves over-written by his hand,
In faded notes as thick and fine and brown
as cobwebs on a tawny monument
Of the old Greeks–conferenda hoec cum his–
Corruptè citat–lege potiùs,
And so on, in the scholar's regal way
Of giving judgment on the parts of speech,
As if he sate on all twelve thrones up-piled,
Arraigning Israel. Ay, but books and notes
Must go together. And this Proclus too,
In quaintly dear contracted Grecian types,
Fantastically crumpled, like his thoughts
Which would not seem too plain; you go round twice
For one step forward, then you take it back
Because you're somewhat giddy! there's the rule
For Proclus. Ah, I stained this middle leaf
With pressing in't my Florentine iris-bell,
Long stalk and all; my father chided me
For that stain of blue blood,–I recollect
The peevish turn his voice took,–'Silly girls,
Who plant their flowers in our philosophy
To make it fine, and only spoil the book!
No more of it, Aurora.' Yes–no more!
Ah, blame of love, that's sweeter than all praise
Of those who love not! 'tis so lost to me,
I cannot, in such beggared life, afford
To lose my Proclus. Not for Florence, even.
The kissing Judas, Wolff, shall go instead,
Who builds us such a royal book as this
To honour a chief-poet, folio-built,
And writes above, 'The house of Nobody:'
Who floats in cream, as rich as any sucked
From Juno's breasts, the broad Homeric lines,
And, while with their spondaic prodigious mouths
They lap the lucent margins as babe-gods,
Proclaims them bastards. Wolff's an atheist;
And if the Iliad fell out, as he says,
By mere fortuitous concourse of old songs,
We'll guess as much, too, for the universe.
That Wolff, those Platos: sweep the upper shelves
As clean as this, and so I am almost rich,
Which means, not forced to think of being poor
In sight of ends. To-morrow: no delay.
I'll wait in Paris till good Carrington
Dispose of such, and, having chaffered for
My book's price with the publisher, direct
All proceeds to me. Just a line to ask
And now I come, my Italy,
My own hills! are you 'ware of me, my hills,
How I burn toward you? do you feel to-night
The urgency and yearning of my soul,
As sleeping mothers feel the sucking babe
And smile?–Nay, not so much as when, in heat,
Vain lightnings catch at your inviolate tops,
And tremble while ye are stedfast. Still, ye go
Your own determined, calm, indifferent way
Toward sunrise, shade by shade, and light by light;
Of all the grand progression nought left out;
As if God verily made you for yourselves,
And would not interrupt your life with ours.
There are more things...
There are more things in my head,
Than on heaven and Earth.
I just haven't found them.
I dragged the corners of my mind.
Simple Observation #55 - There are more things in heaven and earth..............
There are more things in heaven and earth than what can be read about in any book
and there are certain things in this world that deserve or require more than one look.
There Are, They Say, More Writers Of Poetry
THERE ARE, THEY SAY, MORE WRITERS OF POETRY
There are, they say, more writers of poetry
So we write and write and write,
Another poem and another poem-
And the world goes on without us.
There Are Poets Better Than Me
There are poets better than me:
Many known, and many more unknown-
They have language I don’t have
And an ability to surprise in ways I cannot
And the beauty of their sound is a beauty beyond mine-
They have worlds I do not know
And rhythms I cannot reach
They can entertain as I cannot-
And they see and feel what I cannot;
They are better than me:
Other poets are better than me
Greater than me
More than me.
And the only consolation is
Writing what I feel I must-
Sonnet 35: No more be grieved at that which thou hast done
No more be grieved at that which thou hast done.
Roses have thorns, and silver fountains mud,
Clouds and eclipses stain both moon and sun,
And loathsome canker lives in sweetest bud.
All men make faults, and even I in this,
Authorizing thy trespass with compare,
Myself corrupting, salving thy amiss,
Excusing thy sins more than thy sins are.
For to thy sensual fault I bring in sense—
Thy adverse party is thy advocate—
And 'gainst my self a lawful plea commence.
Such civil war is in my love and hate
That I an accessary needs must be
To that sweet thief which sourly robs from me.
There are thousands that act both selfless and brave
There are thousands that act both selfless and brave,
some feel the planet's agony as they love beyond death,
others labour for what is right and good in what they sense
but with great incompetence man lives his mortal life,
some look as visionaries at a world beyond mere sight,
others dwell in the wonders of human form and grace
and in all of this we dwell in the darkest kind of night,
while we live, laugh and cry as members of the human race
and yet there is loveliness in what we experience,
in what we see and act upon and feel at times
as we hope and love and are caught in passion,
as if mere man was destined for something much more.
There Are Many More Like Me To See
Is there any 'particular' reason why you question me?
Any reason at all you question my integrity with intensity?
My experience and acquired wisdom you detect as delusional.
Or believe me to fantasize the real issues to minmize?
Is it that I do not expose wounds or scars left by obstacles?
Am I not reflecting enough pain from a suffering done,
To buffer the sounds of groans I've numbed...
From the taking of drugs or the drinking of alcohol,
And thrown out of local bars when I've gone too far?
To be seen stumbling around until I fall and discovered bawling?
I've been through all of that.
Long before you began to probe with xrays and radar.
Is there any 'particular' reason,
Why you address me with disrespect?
Or feel free and okay to express indiginites you think I'll accept?
Is it my appearance, where I live, speak or choose to dress...
That you perceive me as being someone less who's beneath you?
Could it be I have an identity you don't often enough see?
From what you have observed from others to view,
Have been conditioned to treat me like dirt?
I hope you're prepared to be traumatized!
Because there are many more like me to see...
Once the veil has been removed from your tunnel visioned eyes,
To shock and surprise.
There are no more words
But those floating on the strokes
In which the dusk refuses to pain paint itself
And mud stains hidden that ooze down the brush
Unkempt movement of the set-them-free colours
There are no more words
But those heard in an ongoing movie in my head
That will stop once the pianists leave the keys
Playing themselves in little cushioned tips of pray
And a naked body art dancer steps aside once again
To let the music in before a final stroke
It-s all us- the tune set in motion
Perpetum mobile of a broken heart
That sings itself until it cannot
That dances itself to the final beat
Just to move a step closer to an oasis
Always defined by a desert
The strength of a wish determined
By the lack of its realization here and now
It is for the future that we all are
Re-creation of our own desires and goals
And you may repeat endlessly
I am but a deception drawn each morning
Whenever I draw my eyes again
And paint my hands in flowers again
And smile at the mirror always fearless
Just to learn you are more real than ever
As there's a whole world spreading beyond
The horizons of your winged eyebrows
And a beat of freedom painted
In a single lowering of your eyelashes
To scratch a broken picture frame
And keep a token trace in a golden cup
Lift it higher and give some to the clouds to drink
They May Rail at this Life
They may rail at this life -- from the hour I began it
I found it a life full of kindness and bliss;
And, until they can show me some happier planet,
More social and bright, I'll content me with this.
As long as the world has such lips and such eyes
As before me this moment enraptured I see,
They may say what they will of their orbs in the skies,
But this earth is the planet for you, love, and me.
In Mercury's star, where each moment can bring them
New sunshine and wit from the fountain on high,
Though the nymphs may have livelier poets to sing them,
They've none, even there, more enamour'd than I.
And, as long as this harp can be waken'd to love,
And that eye its divine inspiration shall be,
They may talk as they will of their Edens above,
But this earth is the planet for you, love, and me.
In that star of the west, by whose shadowy splendour,
At twilight so often we've roam'd through the dew,
There are maidens, perhaps, who have bosoms as tender,
And look, in their twilights, as lovely as you.
But though they were even more bright than the queen
Of that Isle they inhabit in heaven's blue sea,
As I never those fair young celestials have seen,
Why -- this earth is the planet for you, love, and me.
As for those chilly orbs on the verge of creation,
Where sunshine and smiles must be equally rare,
Did they want a supply of cold hearts for that station,
Heaven knows we have plenty on earth we could spare,
Oh! think what a world we should have of it here,
If the haters of peace, of affection and glee,
Were to fly up to Saturn's comfortless sphere,
And leave earth to such spirits as you, love, and me.
Always Wanted To Wear Your Shoes
o sister o sister
my beautiful and powerful big sister;
i wish i knew you like i once did
o sister o sister
my wise and worldly big sister;
i wish i knew the remedy for what has rent itself between us
a thousand hateful things i've said to you;
wish i knew how to soften those words
I don't know what you mean by formal, not sure how to be formal
I miss you
and dare I say you were right in many ways
are there amends for my intolerance of your menopause
which is when know that things began to really fall apart
and now, as i swallow black cohosh capsules
and find myself yet again in a back against the wall situation;
i'm wishing i'd ever learned to do things like you
learned to make the best of things,
find and develop my own creative spark
& now there is no you to run to
and i've yet again made choices without a backup plan.
this seems to have become the pattern of my life
never really finishing anything
testing the waters here and there
often trying to live up to you
there were times when i wished u were my mother
and even felt u were
and now as tears begin to well
i can't help wanting to reverse the clock
though I'm I'd just react the same way
so many little moments come flooding in
I sat,8ish months pregnant, at my midwife visit
staring at words on a memo she'd held in her hand
sister called, requests that we urge mother to consider adoption,
doesn't think she can handle motherhood
or is ready for mother hood
I don't remember the exact words.
I numbly said no, I didn't want adoption info
feeling very sad
feeling somehow rejected
and so it seems I couldn't handle motherhood
one of those midwives asked me, later, on my 6 week visit
'Are you starting to adjust to motherhood? '
F*** no! I don't know what that means.
but i said neither, wanly exhaustedly said, yes.
no further questions.
And 12 years later, I've still not adjusted
and that doesn't mean I am not madly in love with my son.
But I know you know that
My heart feels so lost and yet there are moments
when I feel more powerful than I ever have.
I still keep feeling like I'm struggling to live up to you
still see your face when someone speaks of heroes
though I despise the word – and perhaps i've lived the reason why
I see other faces but yours the brightest
if not of late only because of my bitter anger
my self torturing sense of betrayal
just my feelings - not necessarily truth
Im sorry that I always wanted to be you
so much maybe that I even wanted to stamp you out.
Nothing more rapidly inclines a person to go into a monastery than reading a book on etiquette. There are so many trivial ways in which it is possible to commit some social sin.
The Older I Grow/The More Dead There Are
The older I grow
The more dead there are-
Already there are far too many
Too many to miss and long to see again-
Life is cruel-
We live on and the dead are piled higher and higher-
One day we too will be thrown on the pile
Who knew and perhaps even loved us-
Life is cruel
Death happens to us all –
In this fragile life,
I burn candles
In the incense room.
I utter prayers
In secret places
For gentle souls.
I return with my memories
To joyful times
And forget unpleasant thoughts.
There will be coffins
To gaze into
And one in which to lie,
But I cherish everybody’s breath
And know we’ve gained more in living
Than we’ll ever lose in death.
The Bad Touch
Ha-Ha! Well now we call this the act of mating
But there are several other very important differences
Between human beings and animals that you should know about
I'd appreciate your input
Sweat baby sweat baby sex is a Texas drought
Me and you do the kind of stuff that only Prince would sing about
So put your hands down my pants and I'll bet you'll feel nuts
Yes I'm Siskel