John Donne - Delphi Poets Series (102 page)

II

And yet, what remains to us out of this life of many purposes, which had found an end satisfying to itself in the Deanery of St. Paul’s, is simply a bundle of manuscript verses, which the writer could bring himself neither to print nor to destroy. His first satire speaks contemptuously of ‘giddy fantastic poets,’ and, when he allowed himself to write poetry, he was resolved to do something different from what anybody had ever done before, not so much from the artist’s instinctive desire of originality, as from a kind of haughty, yet really bourgeois, desire to be indebted to nobody. With what care he wrote is confessed in a passage of one of his letters, where, speaking of a sermon, he says: ‘For, as Cardinal Cusanus wrote a book,
Cribratio Alchorani
, I have cribrated, and re-cribrated, and post-cribrated the sermon, and must necessarily say, the King, who hath let fall his eye upon some of my poems, never saw, of mine, a hand, or an eye, or an affection, set down with so much study and diligence, and labour of syllables, as in this sermon I expressed those two points.’ But he thought there were other things more important than being a poet, and this very labour of his was partly a sign of it. ‘He began,’ says Mr. Gosse with truth, ‘as if poetry had never been written before.’ To the people of his time, to those who came immediately after him, he was the restorer of English poetry.

The Muses’ garden, with pedantic weeds

O’erspread, was purged by thee,

says Carew, in those memorial verses in which the famous lines occur:

Here lies a king that ruled as he thought fit

The universal monarchy of wit.

Shakespeare was living, remember, and it was Elizabethan poetry that Donne set himself to correct. He began with metre, and invented a system of prosody which has many merits, and would have had more in less arbitrary hands. ‘Donne, for not keeping of accent, deserved hanging,’ said Ben Jonson, who was nevertheless his friend and admirer. And yet, if one will but read him always for the sense, for the natural emphasis of what he has to say, there are few lines which will not come out in at all events the way that he meant them to be delivered. The way he meant them to be delivered is not always as beautiful as it is expressive. Donne would be original at all costs, preferring himself to his art. He treated poetry as Æsop’s master treated his slave, and broke what he could not bend.

But Donne’s novelty of metre is only a part of his too deliberate novelty as a poet. As Mr. Gosse has pointed out, with a self-evident truth which has apparently waited for him to say it, Donne’s real position in regard to the poetry of his time was that of a realistic writer, who makes a clean sweep of tradition, and puts everything down in the most modern words and with the help of the most trivial actual images.

To what a cumbersome unwieldiness,

And burdensome corpulence my love hath grown,

he will begin a poem on
Love’s Diet
. Of love, as the master of hearts, he declares seriously:

He swallows us and never chaws;

By him, as by chain’d shot, whole ranks do die;

He is the tyrant pike, our hearts the fry.

And, in his unwise insistence that every metaphor shall be absolutely new, he drags medical and alchemical and legal properties into verse really full of personal passion, producing at times poetry which is a kind of disease of the intellect, a sick offshoot of science. Like most poets of powerful individuality, Donne lost precisely where he gained. That cumulative and crowding and sweeping intellect which builds up his greatest poems into miniature Escurials of poetry, mountainous and four-square to all the winds of the world, ‘purges’ too often the flowers as well as the weeds out of ‘the Muses’ garden.’ To write poetry as if it had never been written before is to attempt what the greatest poets never attempted. There are only two poets in English literature who thus stand out of the tradition, who are without ancestors, Donne and Browning. Each seems to have certain qualities almost greater than the qualities of the greatest; and yet in each some precipitation of arrogant egoism remains in the crucible, in which the draught has all but run immortally clear.

Donne’s quality of passion is unique in English poetry. It is a rapture in which the mind is supreme, a reasonable rapture, and yet carried to a pitch of actual violence. The words themselves rarely count for much, as they do in Crashaw, for instance, where words turn giddy at the height of their ascension. The words mean things, and it is the things that matter. They can be brutal: ‘For God’s sake, hold your tongue, and let me love!’ as if a long, pre-supposed self-repression gave way suddenly, in an outburst. ‘Love, any devil else but you,’ he begins, in his abrupt leap to the heart of the matter. Or else his exaltation will be grave, tranquil, measureless in assurance.

All kings, and all their favourites,

All glory of honours, beauties, wits,

The sun itself, which makes time, as they pass,

Is elder by a year now than it was

When thou and I first one another saw.

All other things to their destruction draw,

Only our love hath no decay;

This no to-morrow hath, no yesterday;

Running, it never runs from us away,

But truly keeps his first, last, everlasting day.

This lover loves with his whole nature, and so collectedly because reason, in him, is not in conflict with passion, but passion’s ally. His senses speak with unparalleled directness, as in those elegies which must remain the model in English of masculine sensual sobriety. He distinguishes the true end of such loving in a forcible, characteristically prosaic image:

Whoever loves, if he do not propose

The right true end of love, he’s one that goes

To sea for nothing but to make him sick.

And he exemplifies every motion and the whole pilgrim’s progress of physical love, with a deliberate, triumphant, unluxurious explicitness which ‘leaves no doubt,’ as we say ‘of his intentions,’ and can be no more than referred to passingly in modern pages. In a series of hate poems, of which I will quote the finest, he gives expression to a whole region of profound human sentiment which has never been expressed, out of Catullus, with such intolerable truth.

When by thy scorn, O murderess, I am dead,

And that thou think’st thee free

From all solicitation from me,

Then shall my ghost come to thy bed,

And thee, feign’d vestal, in worse arms shall see:

Then thy sick taper will begin to wink,

And he, whose thou art then, being tired before,

Will, if thou stir, or pinch to wake him, think

Thou call’st for more,

And, in false sleep, will from thee shrink;

And then, poor aspen wretch, neglected thou

Bathed in a cold quicksilver sweat wilt lie

A verier ghost than I.

What I will say, I will not tell thee now,

Lest that preserve thee; and since my love is spent,

I’d rather thou should’st painfully repent,

Than by my threatenings rest still innocent.

Yet it is the same lover, and very evidently the same, who winnows all this earthly passion to a fine, fruitful dust, fit to make bread for angels. Ecstatic reason, passion justifying its intoxication by revealing the mysteries that it has come thus to apprehend, speak in the quintessence of Donne’s verse with an exalted simplicity which seems to make a new language for love. It is the simplicity of a perfectly abstract geometrical problem, solved by one to whom the rapture of solution is the blossoming of pure reason. Read the poem called
The Ecstasy
, which seems to anticipate a metaphysical Blake; it is all close reasoning, step by step, and yet is what its title claims for it.

It may be, though I doubt it, that other poets who have written personal verse in English, have known as much of women’s hearts and the senses of men, and the interchanges of passionate intercourse between man and woman; but, partly by reason of this very method of saying things, no one has ever rendered so exactly, and with such elaborate subtlety, every mood of the actual passion. It has been done in prose; may one not think of Stendhal, for a certain way he has of turning the whole forces of the mind upon those emotions and sensations which are mostly left to the heat of an unreflective excitement? Donne, as he suffers all the colds and fevers of love, is as much the sufferer and the physician of his disease as we have seen him to be in cases of actual physical sickness. Always detached from himself, even when he is most helplessly the slave of circumstances, he has that frightful faculty of seeing through his own illusions; of having no illusions to the mind, only to the senses. Other poets, with more wisdom towards poetry, give us the beautiful or pathetic results of no matter what creeping or soaring passions. Donne, making a new thing certainly, if not always a thing of beauty, tells us exactly what a man really feels as he makes love to a woman, as he sits beside her husband at table, as he dreams of her in absence, as he scorns himself for loving her, as he hates or despises her for loving him, as he realises all that is stupid in her devotion, and all that is animal in his. ‘Nature’s lay idiot, I taught thee to love,’ he tells her, in a burst of angry contempt, priding himself on his superior craft in the art. And his devotions to her are exquisite, appealing to what is most responsive in woman, beyond those of tenderer poets. A woman cares most for the lover who understands her best, and is least taken in by what it is the method of her tradition to feign. So wearily conscious that she is not the abstract angel of her pretence and of her adorers, she will go far in sheer thankfulness to the man who can see so straight into her heart as to have

found something like a heart,

But colours it and corners had;

It was not good, it was not bad,

It was entire to none, and few had part.

Donne shows women themselves, in delight, anger, or despair; they know that he finds nothing in the world more interesting, and they much more than forgive him for all the ill he says of them. If women most conscious of their sex were ever to read Donne, they would say, He was a great lover; he understood.

And, in the poems of divine love, there is the same quality of mental emotion as in the poems of human love. Donne adores God reasonably, knowing why he adores Him. He renders thanks point by point, celebrates the heavenly perfections with metaphysical precision, and is no vaguer with God than with woman. Donne knew what he believed and why he believed, and is carried into no heat or mist as he tells over the recording rosary of his devotions. His
Holy Sonnets
are a kind of argument with God; they tell over, and discuss, and resolve, such perplexities of faith and reason as would really occur to a speculative brain like his. Thought crowds in upon thought, in these tightly packed lines, which but rarely admit a splendour of this kind:

At the round earth’s imagined corners blow

Your trumpets, angels, and arise, arise

From death, you numberless infinities

Of souls, and to your scattered bodies go.

More typical is this too knotted beginning of another sonnet:

Batter my heart, three-person’d God; for you

As yet but knock; breathe, shine, and seek to mend;

That I may rise, and stand, o’erthrow me, and bend

Your force, to break, blow, burn, and make me new.

Having something very minute and very exact to say, he hates to leave anything out; dreading diffuseness, as he dreads the tame sweetness of an easy melody, he will use only the smallest possible number of words to render his thought; and so, as here, he is too often ingenious rather than felicitous, forgetting that to the poet poetry comes first, and all the rest afterwards.

For the writing of great poetry something more is needed than to be a poet and to have great occasions. Donne was a poet, and he had the passions and the passionate adventures, in body and mind, which make the material for poetry; he was sincere to himself in expressing what he really felt under the burden of strong emotion and sharp sensation. Almost every poem that he wrote is written on a genuine inspiration, a genuine personal inspiration, but most of his poems seem to have been written before that personal inspiration has had time to fuse itself with the poetic inspiration. It is always useful to remember Wordsworth’s phrase of ‘emotion recollected in tranquillity,’ for nothing so well defines that moment of crystallisation in which direct emotion or sensation deviates exquisitely into art. Donne is intent on the passion itself, the thought, the reality; so intent that he is not at the same time, in that half-unconscious way which is the way of the really great poet, equally intent on the form, that both may come to ripeness together. Again it is the heresy of the realist. Just as he drags into his verse words that have had no time to take colour from men’s association of them with beauty, so he puts his ‘naked thinking heart’ into verse as if he were setting forth an argument. He gives us the real thing, as he would have been proud to assure us. But poetry will have nothing to do with real things, until it has translated them into a diviner world. That world may be as closely the pattern of ours as the worlds which Dante saw in hell and purgatory; the language of the poet may be as close to the language of daily speech as the supreme poetic language of Dante. But the personal or human reality and the imaginative or divine reality must be perfectly interfused, or the art will be at fault. Donne is too proud to abandon himself to his own inspiration, to his inspiration as a poet; he would be something more than a voice for deeper yet speechless powers; he would make poetry speak straight. Well, poetry will not speak straight, in the way Donne wished it to, and under the goading that his restless intellect gave it.

He forgot beauty, preferring to it every form of truth, and beauty has revenged itself upon him, glittering miraculously out of many lines in which he wrote humbly, and leaving the darkness of a retreating shadow upon great spaces in which a confident intellect was conscious of shining.