Books and Habits, from the Lectures of Lafcadio Hearn Part 4

You cannot mean to say that there are no angels now?" Of course that is the same as to say, "I see an angel now"--but the girl is much too innocent to take the real and flattering meaning.

Wordsworth's portrait of the ideal woman is very famous; it was written about his own wife though that fact would not be guessed from the poem.

The last stanza is the most famous, but we had better quote them all.

She was a phantom of delight When first she gleamed upon my sight; A lovely apparition, sent To be a moment's ornament; Her eyes as stars of twilight fair; Like twilight's, too, her dusky hair; But all things else about her drawn From May-time and the cheerful dawn; A dancing shape, an image gay, To haunt, to startle, and waylay.

I saw her upon nearer view, A Spirit, yet a Woman too!

Her household motions light and free, And steps of virgin liberty; A countenance in which did meet Sweet records, promises as sweet; A creature not too bright or good For human nature's daily food; For transient sorrows, simple wiles, Praise, blame, love, kisses, tears and smiles.

And now I see with eye serene The very pulse of the machine; A being breathing thoughtful breath, A traveller betwixt life and death; The reason firm, the temperate will, Endurance, foresight, strength, and skill; A perfect woman, n.o.bly plann'd, To warn, to comfort and command; And yet a Spirit still, and bright With something of angelic light.

I quoted this after the Pansie poem to show you how much more deeply Wordsworth could touch the same subject. To him, too, the first apparition of the ideal maiden seemed angelic; like Ashe he could perceive the mingled attraction of innocence and of youth. But innocence and youth are by no means all that make up the best attributes of woman; character is more than innocence and more than youth, and it is character that Wordsworth studies. But in the last verse he tells us that the angel is always there, nevertheless, even when the good woman becomes old. The angel is the Mother-soul.

Wordsworth's idea that character is the supreme charm was expressed very long before him by other English poets, notably by Thomas Carew.

He that loves a rosy cheek, Or a coral lip admires, Or from star-like eyes doth seek Fuel to maintain his fires: As old Time makes these decay, So his flames must waste away.

But a smooth and steadfast mind, Gentle thoughts and calm desires, Hearts with equal love combined, Kindle never-dying fires.

Where these, are not, I despise Lovely cheeks or lips or eyes.

For about three hundred years in English literature it was the fas.h.i.+on--a fas.h.i.+on borrowed from the Latin poets--to speak of love as a fire or flame, and you must understand the image in these verses in that signification. To-day the fas.h.i.+on is not quite dead, but very few poets now follow it.

Byron himself, with all his pa.s.sion and his affected scorn of ethical convention, could and did, when he pleased, draw beautiful portraits of moral as well as physical attraction. These stanzas are famous; they paint for us a person with equal attraction of body and mind.

She walks in beauty, like the night Of cloudless climes and starry skies; And all that's best of dark and bright Meet in her aspect and her eyes: Thus mellow'd to that tender light Which heaven to gaudy day denies.

One shade the more, one ray the less, Had half impair'd the nameless grace Which waves in every raven tress, Or softly lightens o'er her face; Where thoughts serenely sweet express How pure, how dear their dwelling-place.

And on that cheek, and o'er that brow, So soft, so calm, yet eloquent, The smiles that win, the tints that glow, But tell of days in goodness spent, A mind at peace with all below, A heart whose love is innocent!

It is worth noticing that in each of the last three poems, the physical beauty described is that of dark eyes and hair. This may serve to remind you that there are two distinct types, opposite types, of beauty celebrated by English poets; and the next poem which I am going to quote, the beautiful "Ruth" of Thomas Hood, also describes a dark woman.

She stood breast-high amid the corn, Clasp'd by the golden light of morn, Like the sweetheart of the sun, Who many a glowing kiss had won.

On her cheek an autumn flush, Deeply ripen'd;--such a blush In the midst of brown was born, Like red poppies grown with corn.

Round her eyes her tresses fell, Which were blackest none could tell, But long lashes veil'd a light, That had else been all too bright.

And her hat, with shady brim, Made her tressy forehead dim; Thus she stood among the stooks, Praising G.o.d with sweetest looks:--

Sure, I said, Heav'n did not mean, Where I reap thou shouldst but glean, Lay thy sheaf adown and come, Share my harvest and my home.

We might call this the ideal of a peasant girl whose poverty appeals to the sympathy of all who behold her. The name of the poem is suggested indeed by the Bible story of Ruth the gleaner, but the story in the poem is only that of a rich farmer who marries a very poor girl, because of her beauty and her goodness. It is just a charming picture--a picture of the dark beauty which is so much admired in Northern countries, where it is less common than in Southern Europe. There are beautiful brown-skinned types; and the flush of youth on the cheeks of such a brown girl has been compared to the red upon a ripe peach or a russet apple--a hard kind of apple, very sweet and juicy, which is brown instead of yellow, or reddish brown. But the poet makes the comparison with poppy flowers and wheat.

That, of course, means golden yellow and red; in English wheat fields red poppy flowers grow in abundance. The expression "tressy forehead" in the second line of the fourth stanza means a forehead half covered with falling, loose hair.

The foregoing pretty picture may be offset by charming poem of Browning's describing a lover's pride in his illusion. It is simply ent.i.tled "Song,"

and to appreciate it you must try to understand the mood of a young man who believes that he has actually realized his ideal, and that the woman that he loves is the most beautiful person in the whole world. The fact that this is simply imagination on his part does not make the poem less beautiful--on the contrary, the false imagining is just what makes it beautiful, the youthful emotion of a moment being so humanly and frankly described. Such a youth must imagine that every one else sees and thinks about the girl just as he does, and he expects them to confess it.

Nay but you, who do not love her, Is she not pure gold, my mistress?

Holds earth aught--speak truth--above her?

Aught like this tress, see, and this tress, And this last fairest tress of all, So fair, see, ere I let it fall?

Because you spend your lives in praising; To praise, you search the wide world over; Then why not witness, calmly gazing, If earth holds aught--speak truth--above her?

Above this tress, and this, I touch But cannot praise, I love so much!

You see the picture, I think,--probably some artist's studio for a background. She sits or stands there with her long hair loosely flowing down to her feet like a river of gold; and her lover, lifting up some of the long tresses in his hand, asks his friend, who stands by, to notice how beautiful such hair is. Perhaps the girl was having her picture painted. One would think so from the question, "Since your business is to look for beautiful things, why can you not honestly acknowledge that this woman is the most beautiful thing in the whole world?" Or we might imagine the questioned person to be a critic by profession as well as an artist.

Like the preceding poem this also is a picture. But the next poem, also by Browning, is much more than a picture--it is very profound indeed, simple as it looks. An old man is sitting by the dead body of a young girl of about sixteen. He tells us how he secretly loved her, as a father might love a daughter, as a brother might love a sister. But he would have wished, if he had not been so old, and she so young, to love her as a husband. He never could have her in this world, but why should he not hope for it in the future world? He whispers into her dead ear his wish, and he puts a flower into her dead hand, thinking, "When she wakes up, in another life, she will see that flower, and remember what I said to her, and how much I loved her." That is the mere story. But we must understand that the greatness of the love expressed in the poem is awakened by an ideal of innocence and sweetness and goodness, and the affection is of the soul--that is to say, it is the love of beautiful character, not the love of a beautiful face only, that is expressed.

EVELYN HOPE

Beautiful Evelyn Hope is dead!

Sit and watch by her side an hour.

That is her book-shelf, this her bed; She plucked that piece of geranium-flower, Beginning to die too, in the gla.s.s; Little has yet been changed, I think: The shutters are shut, no light can pa.s.s Save two long rays through the hinge's c.h.i.n.k.

Sixteen years old when she died!

Perhaps she had scarcely heard my name; It was not her time to love; beside, Her life had many a hope and aim, Duties enough and little cares, And now was quiet, now astir, Till G.o.d's hand beckoned unawares,-- And the sweet white brow is all of her.

Is it too late, then, Evelyn Hope?

What, your soul was pure and true, The good stars met in your horoscope, Made you of spirit, fire and dew-- And just because I was thrice as old And our paths in the world diverged so wide, Each was naught to each, must I be told?

We were fellow mortals, naught beside?

No, indeed! for G.o.d above, Is great to grant, as mighty to make, And creates the love to reward the love: I claim you still, for my own love's sake!

Delayed it may be for more lives yet, Through worlds I shall traverse, not a few: Much is to learn, much to forget, Ere the time be come for taking you.

But the time will come,--at last it will, When, Evelyn Hope, what meant (I shall say) In the lower earth, in the years long still, That body and soul so pure and gay?

Why your hair was amber, I shall divine, And your mouth of your own geranium's red-- And what you would do with me, in fine, In the new life come in the old one's stead.

I have lived (I shall say) so much since then, Given up myself so many times, Gained me the gains of various men, Ransacked the ages, spoiled the climes; Yet one thing, one, in my soul's full scope, Either I missed or itself missed me: And I want and find you, Evelyn Hope!

What is the issue? let us see!

I loved you, Evelyn, all the while!

My heart seemed full as it could hold; There was s.p.a.ce and to spare for the frank young smile, And the red young mouth, and the hair's young gold.

So, hush,--I will give you this leaf to keep: See, I shut it inside the sweet cold hand!

There, that is our secret: go to sleep!

You will wake, and remember, and understand.

No other poet has written so many different kinds of poems on this subject as Browning; and although I can not quote all of them, I must not neglect to make a just representation of the variety. Here is another example: the chief idea is again the beauty of truthfulness and fidelity, but the artistic impression is quite different.

A simple ring with a single stone, To the vulgar eye no stone of price: Whisper the right word, that alone-- Forth starts a sprite, like fire from ice.

And lo, you are lord (says an Eastern scroll) Of heaven and earth, lord whole and sole Through the power in a pearl.

A woman ('tis I this time that say) With little the world counts worthy praise: Utter the true word--out and away Escapes her soul; I am wrapt in blaze, Creation's lord, of heaven and earth Lord whole and sole--by a minute's birth-- Through the love in a girl!

Paraphrased, the meaning will not prove as simple as the verses: Here is a finger ring set with one small stone, one jewel. It is a very cheap-looking stone to common eyes. But if you know a certain magical word, and, after putting the ring on your finger, you whisper that magical word over the cheap-looking stone, suddenly a spirit, a demon or a genie, springs from that gem like a flash of fire miraculously issuing from a lump of ice. And that spirit or genie has power to make you king of the whole world and of the sky above the world, lord of the spirits of heaven and earth and air and fire. Yet the stone is only--a pearl--and it can make you lord of the universe. That is the old Arabian story. The word scroll here means a ma.n.u.script, an Arabian ma.n.u.script.

But what is after all the happiness of mere power? There is a greater happiness possible than to be lord of heaven and earth; that is the happiness of being truly loved. Here is a woman; to the eye of the world, to the sight of other men, she is not very beautiful nor at all remarkable in any way. She is just an ordinary woman, as the pearl in the ring is to all appearances just a common pearl. But let the right word be said, let the soul of that woman be once really touched by the magic of love, and what a revelation! As the spirit in the Arabian story sprang from the stone of the magical ring, when the word was spoken, so from the heart of this woman suddenly her soul displays itself in s.h.i.+ning light. And the man who loves, instantly becomes, in the splendour of that light, verily the lord of heaven and earth; to the eyes of the being who loves him he is a G.o.d.

The legend is the legend of Solomon--not the Solomon of the Bible, but the much more wonderful Solomon of the Arabian story-teller. His power is said to have been in a certain seal ring, upon which the mystical name of Allah, or at least one of the ninety and nine mystical names, was engraved. When he chose to use this ring, all the spirits of air, the spirits of earth, the spirits of water and the spirits of fire were obliged to obey him. The name of such a ring is usually "Talisman."