Pre-Raphaelite and other Poets. Lafcadio Hearn

in the light:

       Only, gazing alone,

       To him wild shadows are shown,

       Deep under deep unknown,

       And height above unknown height.

       Still we say as we go—

       "Strange to think by the way,

       Whatever there is to know,

       That shall we know one day."

       The Past is over and fled;

       Named new, we name it the old;

       Thereof some tale hath been told,

       But no word comes from the dead;

       Whether at all they be,

       Or whether as bond or free,

       Or whether they too were we, Or by what spell they have sped. Still we say as we go— "Strange to think by the way, Whatever there is to know, That shall we know one day." What of the heart of hate That beats in thy breast, O Time?— Red strife from the furthest prime, And anguish of fierce debate; War that shatters her slain, And peace that grinds them as grain, And eyes fixed ever in vain On the pitiless eyes of Fate. Still we say as we go— "Strange to think by the way, Whatever there is to know, That shall we know one day." What of the heart of love That bleeds in thy breast, O Man?— Thy kisses snatched 'neath the ban Of fangs that mock them above; Thy bells prolonged unto knells, Thy hope that a breath dispels, Thy bitter forlorn farewells And the empty echoes thereof? Still we say as we go— "Strange to think by the way, Whatever there is to know, That shall we know one day." The sky leans dumb on the sea, Aweary with all its wings; And oh! the song the sea sings Is dark everlastingly. Our past is clean forgot, Our present is and is not, Our future's a sealed seedplot, And what betwixt them are we? We who say as we go— "Strange to think by the way, Whatever there is to know, That shall we know one day."

      This dark poetry is very different from the optimism of Tennyson; and we uncomfortably feel it to be much more true. In spite of all its wonderful tenderness and caressing hopefulness, we feel that Tennyson's poetry does not illuminate the sombre problems of life. But Rossetti will not be found to be a pessimist. I shall presently show, by examples, the difference between poetical pessimism and Rossetti's thoughtful melancholy. He is simply communing with us about the mystery of the universe—sadly enough, but always truthfully. We may even suspect a slight mockery in the burthen of his poem:

      Whatever there is to know,

       That shall we know one day.

      Suppose there is nothing to know? "Very well," the poet would answer, "then we shall know nothing." Although by education and by ancestry a Roman Catholic, Rossetti seems to have had just as little faith as any of his great contemporaries; the artistic and emotional side of Catholicism made strong appeal to his nature as an artist, but so far as personal belief is concerned we may judge him by his own lines:

      Would God I knew there were a God to thank

       When thanks rise in me!

      Nevertheless we have here no preacher of negation, but a sincere doubter. We know nothing of the secret of the universe, the meaning of its joy and pain and impermanency; we do not know anything of the dead; we do not know the meaning of time or space or life. But just for that reason there may be marvellous things to know. The dead do not come back, but we do not know whether they could come back, nor even the real meaning of death. Do we even know, he asks, whether the dead were not ourselves? This thought, like the thought in the poem "Sudden Light," is peculiar to Rossetti. You will find nothing of this thought in any other Victorian poet of great rank—except, indeed, in some of the work of O'Shaughnessy, who is now coming into a place of eminence only second to that of the four great masters.

      Besides this remarkable line, which I have asked you to put in italics, you should remember those two very splendid lines in the third stanza:

      War that shatters her slain,

       And peace that grinds them as grain.

      These have become famous. The suggestion is that peace is more cruel than war. In battle a man is dashed to pieces, and his pain is immediately over. In the competition of civil life, the weak and the stupid, no matter how good or moral they may be, are practically crushed by the machinery of Western civilisation, as grain might be crushed in a mill.

      In the last stanza of the composition you will doubtless have observed the pathetic reference to the meaning of the song of the sea, mysterious and awful beyond all other sounds of nature. Rossetti has not failed to consider this sound, philosophically and emotionally, in one of his most beautiful poems. And now I want to show you, by illustration, the difference between a really pessimistic treatment of a subject and Rossetti's treatment of it. Perhaps the very finest example of pessimism in Victorian poetry is a sonnet by Lee-Hamilton, on the subject of a sea-shell. You know that if you take a large sea-shell of a particular form, and hold it close to your ear, you will hear a sound like the sound of the surf, as if the ghost of the sea were in the shell. Nearly all English children have the experience of listening to the sound of the sea in a shell; it startles them at first; but nobody tells them what the sound really is, for that would spoil their surprise and delight. You must not tell a child that there are no ghosts or fairies. Well, Rossetti and Lee-Hamilton wrote about this sound of the sea in a shell—but how differently! Here is Lee-Hamilton's composition:

      The hollow sea-shell, which for years hath stood

       On dusty shelves, when held against the ear

       Proclaims its stormy parent; and we hear

       The faint far murmur of the breaking flood.

       We hear the sea. The sea? It is the blood

       In our own veins, impetuous and near,

       And pulses keeping pace with hope and fear,

       And with our feelings' ever-shifting mood.

       Lo! in my heart I hear, as in a shell,

       The murmur of a world beyond the grave,

       Distinct, distinct, though faint and far it be.

       Thou fool; this echo is a cheat as well—

       The hum of earthly instincts; and we crave

       A world unreal as the shell-heard sea.

      Of course this is a very fine poem, so far as the poetry is concerned. But it is pessimism absolute. Its author, a brilliant graduate of Oxford University, entered the English diplomatic service as a young man, and in the middle of a promising career was attacked by a disease of the spine which left him a hopeless invalid. We might say that he had some reason to look at the world in a dark light. But such poetry is not healthy. It is morbid. It means retrogression. It brings a sharp truth to the mind with a painful shock, and leaves an after-impression of gloom unspeakable. As I said before, we must not spoil the happiness of children by telling them that there are no ghosts or fairies. So we must not tell the humanity which believes in happiness after death that there is no heaven. All progress is through faith and hope in something. The measure of a poet is in the largeness of the thought which he can apply to any subject, however trifling. Bearing this in mind, let us now see how the same subject of the sea-shell appeals to the thought of Rossetti. You will then perceive the difference between pessimism and philosophical humanitarianism.

      THE SEA-LIMITS

       Consider the sea's listless chime:

       Time's self it is, made audible—

       The murmur of the earth's own shell.

       Secret continuance sublime

       Is the sea's end: our sight may pass

       No furlong further. Since time was,

       This sound hath told the lapse of time.

       No quiet, which is death's—it hath

       The mournfulness of ancient life,

       Enduring always at dull strife.