Category Archives: Poetry

Thomas Gray’s Elegy Written In A Country Churchyard (1751)

My broth­er-in-law Phil is a man with style (which I say because it’s true, not because there’s a slight chance he may read this blog) and when I attend­ed his wed­ding back on a Decem­ber day in 2007, I not­ed how typ­i­cal of his style it was that he should have cho­sen, as the site for his nup­tials, the won­der­ful St Giles parish church at Stoke Poges (actu­al­ly, think­ing about it, is was more like­ly to have been Zoe’s choice than Phil’s but let’s not let that get in the way of a good intro). It was a styl­ish choice, for St Giles is a won­der­ful exam­ple of a real­ly old and real­ly quaint Eng­lish vil­lage church, as per­fect for a wed­ding as can be imag­ined. It was also the inspi­ra­tion and set­ting for one of the 18th century’s most famous and endur­ing poems, Thomas Gray’s Ele­gy Writ­ten in a Coun­try Church­yard.

Thomas Gray was an Eng­lish poet and clas­si­cal schol­ar, who lived in Stoke Poges from 1750. The poem is a med­i­ta­tion on death and remem­brance, inspired in turns by the deaths of his friend Richard West and his aunt Mary (not to men­tion the very near death of his friend Horace Wal­pole fol­low­ing an inci­dent with two high­way­men, but that’s anoth­er sto­ry). Gray sent the com­plet­ed poem to Wal­pole, who pop­u­larised it among Lon­don lit­er­ary cir­cles, and it was pub­lished in 1751.

Gray’s Ele­gy quick­ly became pop­u­lar, and was print­ed many times and in a vari­ety of for­mats, and praised by crit­ics. It con­tains many phras­es that have entered the com­mon Eng­lish lex­i­con: for exam­ple “far from the madding crowd” was used as the title of Thomas Hardy’s nov­el, and the terms “kin­dred spir­it” and “paths of glo­ry” also come from this poem (Gray also coined the term “igno­rance is bliss”, though in a dif­fer­ent poem). His ele­gy isn’t tech­ni­cal­ly an ele­gy — not a con­ven­tion­al one at any rate — but it does con­tain ele­ments of the ele­giac genre and it is a thought­ful con­tem­pla­tion on mor­tal­i­ty. It is worth tak­ing the time to read or lis­ten to it, as of course you can below.

Gray is him­self buried in St Giles’ grave­yard, and thus, since I was at the time an enthu­si­ast for the hob­by of dis­cov­er­ing and vis­it­ing lit­er­ary graves (or “stiff-bag­ging” as my sis­ter-in-law indel­i­cate­ly puts it), Phil and Zoe’s choice hand­ed me that one on a plate!

Here is a read­ing of the poem, with the words of the poem below, to fol­low along with:

The cur­few tolls the knell of part­ing day,
The low­ing herd wind slow­ly o’er the lea,
The plow­man home­ward plods his weary way,
And leaves the world to dark­ness and to me.

Now fades the glim­m’ring land­scape on the sight,
And all the air a solemn still­ness holds,
Save where the bee­tle wheels his dron­ing flight,
And drowsy tin­klings lull the dis­tant folds;

Save that from yon­der ivy-man­tled tow’r
The mop­ing owl does to the moon com­plain
Of such, as wand’ring near her secret bow’r,
Molest her ancient soli­tary reign.

Beneath those rugged elms, that yew-tree’s shade,
Where heaves the turf in many a mould’ring heap,
Each in his nar­row cell for ever laid,
The rude fore­fa­thers of the ham­let sleep.

The breezy call of incense-breath­ing Morn,
The swal­low twit­t’ring from the straw-built shed,
The cock­’s shrill clar­i­on, or the echo­ing horn,
No more shall rouse them from their low­ly bed.

For them no more the blaz­ing hearth shall burn,
Or busy house­wife ply her evening care:
No chil­dren run to lisp their sire’s return,
Or climb his knees the envied kiss to share.

Oft did the har­vest to their sick­le yield,
Their fur­row oft the stub­born glebe has broke;
How jocund did they dri­ve their team afield!
How bow’d the woods beneath their stur­dy stroke!

Let not Ambi­tion mock their use­ful toil,
Their home­ly joys, and des­tiny obscure;
Nor Grandeur hear with a dis­dain­ful smile
The short and sim­ple annals of the poor.

The boast of her­aldry, the pomp of pow’r,
And all that beau­ty, all that wealth e’er gave,
Awaits alike th’ inevitable hour.
The paths of glo­ry lead but to the grave.

Nor you, ye proud, impute to these the fault,
If Mem’ry o’er their tomb no tro­phies raise,
Where thro’ the long-drawn aisle and fret­ted vault
The peal­ing anthem swells the note of praise.

Can sto­ried urn or ani­mat­ed bust
Back to its man­sion call the fleet­ing breath?
Can Hon­our’s voice pro­voke the silent dust,
Or Flat­t’ry soothe the dull cold ear of Death?

Per­haps in this neglect­ed spot is laid
Some heart once preg­nant with celes­tial fire;
Hands, that the rod of empire might have sway’d,
Or wak’d to ecsta­sy the liv­ing lyre.

But Knowl­edge to their eyes her ample page
Rich with the spoils of time did ne’er unroll;
Chill Penury repress’d their noble rage,
And froze the genial cur­rent of the soul.

Full many a gem of purest ray serene,
The dark unfath­om’d caves of ocean bear:
Full many a flow’r is born to blush unseen,
And waste its sweet­ness on the desert air.

Some vil­lage-Ham­p­den, that with daunt­less breast
The lit­tle tyrant of his fields with­stood;
Some mute inglo­ri­ous Mil­ton here may rest,
Some Cromwell guilt­less of his coun­try’s blood.

Th’ applause of list’n­ing sen­ates to com­mand,
The threats of pain and ruin to despise,
To scat­ter plen­ty o’er a smil­ing land,
And read their hist’ry in a nation’s eyes,

Their lot for­bade: nor cir­cum­scrib’d alone
Their grow­ing virtues, but their crimes con­fin’d;
For­bade to wade through slaugh­ter to a throne,
And shut the gates of mer­cy on mankind,

The strug­gling pangs of con­scious truth to hide,
To quench the blush­es of ingen­u­ous shame,
Or heap the shrine of Lux­u­ry and Pride
With incense kin­dled at the Muse’s flame.

Far from the madding crowd’s igno­ble strife,
Their sober wish­es nev­er learn’d to stray;
Along the cool sequester’d vale of life
They kept the noise­less tenor of their way.

Yet ev’n these bones from insult to pro­tect,
Some frail memo­r­i­al still erect­ed nigh,
With uncouth rhymes and shape­less sculp­ture deck­’d,
Implores the pass­ing trib­ute of a sigh.

Their name, their years, spelt by th’ unlet­ter’d muse,
The place of fame and ele­gy sup­ply:
And many a holy text around she strews,
That teach the rus­tic moral­ist to die.

For who to dumb For­get­ful­ness a prey,
This pleas­ing anx­ious being e’er resign’d,
Left the warm precincts of the cheer­ful day,
Nor cast one long­ing, ling’ring look behind?

On some fond breast the part­ing soul relies,
Some pious drops the clos­ing eye requires;
Ev’n from the tomb the voice of Nature cries,
Ev’n in our ash­es live their wont­ed fires.

For thee, who mind­ful of th’ unho­nour’d Dead
Dost in these lines their art­less tale relate;
If chance, by lone­ly con­tem­pla­tion led,
Some kin­dred spir­it shall inquire thy fate,

Hap­ly some hoary-head­ed swain may say,
“Oft have we seen him at the peep of dawn
Brush­ing with hasty steps the dews away
To meet the sun upon the upland lawn.

“There at the foot of yon­der nod­ding beech
That wreathes its old fan­tas­tic roots so high,
His list­less length at noon­tide would he stretch,
And pore upon the brook that bab­bles by.

“Hard by yon wood, now smil­ing as in scorn,
Mut­t’ring his way­ward fan­cies he would rove,
Now droop­ing, woe­ful wan, like one for­lorn,
Or craz’d with care, or cross’d in hope­less love.

“One morn I mis­s’d him on the cus­tom’d hill,
Along the heath and near his fav’rite tree;
Anoth­er came; nor yet beside the rill,
Nor up the lawn, nor at the wood was he;

“The next with dirges due in sad array
Slow thro’ the church-way path we saw him borne.
Approach and read (for thou canst read) the lay,
Grav’d on the stone beneath yon aged thorn.”

THE EPITAPH
Here rests his head upon the lap of Earth
A youth to For­tune and to Fame unknown.
Fair Sci­ence frown’d not on his hum­ble birth,
And Melan­choly mark’d him for her own.

Large was his boun­ty, and his soul sin­cere,
Heav’n did a rec­om­pense as large­ly send:
He gave to Mis­’ry all he had, a tear,
He gain’d from Heav’n (’twas all he wish’d) a friend.

No far­ther seek his mer­its to dis­close,
Or draw his frail­ties from their dread abode,
(There they alike in trem­bling hope repose)
The bosom of his Father and his God.

Edward Lear’s The Owl and The Pussycat (1871)

Every­body knows The Owl and the Pussy­cat, the non­sense poem by Edward Lear. There’s no rule that impels its inclu­sion in the pri­ma­ry school cur­ricu­lum; it is just one of those pieces of our cul­ture that gets passed down and which every­one has heard by the time they’re ten. Per­haps by osmo­sis. Or more like­ly, its appeal to many a nurs­ery school assis­tant charged with enter­tain­ing a room­ful of chil­dren, due to its deli­cious use of lan­guage, rhyme, and imagery.

First pub­lished in 1871 as part of his book Non­sense Songs, Sto­ries, Botany, and Alpha­bets, Lear wrote the poem for the daugh­ter of a friend. And like that oth­er great Vic­to­ri­an pur­vey­or of non­sense verse, Lewis Car­roll, Lear had that exquis­ite tal­ent for choos­ing just the right made-up non­sense words. “Run­ci­ble”, for exam­ple, as in the phrase “which they ate with a run­ci­ble spoon”, was one such coinage, right up there with Lewis Carroll’s ‘galumph­ing’ and ‘fru­mious’ from Jab­ber­wocky. Lear went on to use this won­der­ful­ly mean­ing­less adjec­tive to describe his hat, a wall, and even his cat. “The Run­ci­ble Spoon” would be a great name for a café, wouldn’t it? In fact, there already is one: I came across this in the vil­lage of Hin­der­well, whilst on hol­i­day in Runswick Bay:

The Run­ci­ble Spoon cafe, Hin­der­well

But is ‘The Owl and the Pussy­cat’ meant to mean any­thing? Is it sim­ply delight­ful fan­ta­sy with its owl and pussy­cat that can talk and sing songs, a pig that engages in finan­cial trans­ac­tions, and a turkey offi­ci­at­ing at a wed­ding? Should we read any­thing into the fact that they have to sail the seas for a year and a day, trav­el­ling to the land of the Bong-Tree, in order to get a ring? Or is it mak­ing a com­men­tary on Vic­to­ri­an soci­ety, sub­vert­ing its norms and mores? I don’t think we need to know. Sim­ply enjoy the ver­mo­nious use of words (ver­mo­nious? I just made it up, of course!).

The Owl and the Pussy-cat went to sea
In a beau­ti­ful pea-green boat,
They took some hon­ey, and plen­ty of mon­ey,
Wrapped up in a five-pound note.
The Owl looked up to the stars above,
And sang to a small gui­tar,
“O love­ly Pussy! O Pussy, my love,
What a beau­ti­ful Pussy you are,
You are,
You are!
What a beau­ti­ful Pussy you are!”

Pussy said to the Owl, “You ele­gant fowl!
How charm­ing­ly sweet you sing!
O let us be mar­ried! too long we have tar­ried:
But what shall we do for a ring?“
They sailed away, for a year and a day,
To the land where the Bong-Tree grows
And there in a wood a Pig­gy-wig stood
With a ring at the end of his nose,
His nose,
His nose,
With a ring at the end of his nose.

“Dear Pig, are you will­ing to sell for one shilling
Your ring?” Said the Pig­gy, “I will.“
So they took it away, and were mar­ried next day
By the Turkey who lives on the hill.
They dined on mince, and slices of quince,
Which they ate with a run­ci­ble spoon;
And hand in hand, on the edge of the sand,
They danced by the light of the moon,
The moon,
The moon,
They danced by the light of the moon.

Dante Alighieri’s Divine Comedy (1320)

“Aban­don hope, all ye who enter here”. No, not to this blog (though it’s a con­sid­er­a­tion) but to the entrance to Hell, this inscrip­tion appear­ing on the gates there­of in the ear­ly part of Dante Alighieri’s Infer­no, Book I of his Divine Com­e­dy (Div­ina Com­me­dia). Thus begins an epic jour­ney through the Infer­no (Hell), the Pur­ga­to­rio (Pur­ga­to­ry), and the Par­adiso (Heav­en). And we are talk­ing epic here: 14,233 lines of terza rima (three-line rhyming scheme in the pat­tern aba bcb cdc ded etc), begun in 1308 and com­plet­ed in 1320, a year before Dante’s death. It is wide­ly recog­nised as one of the great­est works of world lit­er­a­ture; indeed, in T S Eliot’s esti­ma­tion, “Dante and Shake­speare divide the world”.

The nar­ra­tive describes Dan­te’s trav­els through Hell, Pur­ga­to­ry, and Heav­en, alle­gor­i­cal­ly rep­re­sent­ing the soul’s jour­ney towards God. He is accom­pa­nied through­out by a guide: in Hell and Pur­ga­to­ry it’s the great Roman poet, Vir­gil, whilst in Heav­en it’s Beat­rice, thought to be Dante’s “ide­al woman” and based on a real Flo­ren­tine woman he had admired from a dis­tance.

In Hell, Vir­gil shows Dante the poor souls suf­fer­ing a pun­ish­ment direct­ly relat­ed to the nature of their sin. This is con­tra­pas­so (“suf­fer the oppo­site”): for exam­ple, the pun­ish­ment for sooth­say­ers and for­tune-tellers (who had tried to see the future by for­bid­den means) is to walk with their heads on back­wards so that they can­not see what is ahead. The lust­ful, who allowed their pas­sions to blow them astray, are now con­stant­ly buf­fet­ed back and forth by stormy winds. Such poet­ic jus­tice is sim­i­lar­ly met­ed out to the glut­to­nous and greedy, the wrath­ful and vio­lent, the fraud­u­lent and hyp­o­crit­i­cal, and to the heretics and blas­phe­mers. Many real per­son­ages of Dante’s time are named and shamed, damned by their incon­ti­nence in life. It paid to live an upright life in Dan­te’s day!

Pur­ga­to­ry is con­ceived as a ter­raced moun­tain to climb, rep­re­sent­ing spir­i­tu­al growth. Dante dis­cuss­es the nature of sin, vice and virtue, and moral issues preva­lent in the Church and pol­i­tics of the day. The 13th cen­tu­ry was a rich time for medieval the­ol­o­gy and phi­los­o­phy, and Dante draws heav­i­ly from the body of work pro­duced by philoso­phers such as Siger of Bra­bant, Bonaven­ture and Thomas Aquinas.

The third and final part, Heav­en, is depict­ed as a series of con­cen­tric spheres around Earth, and here, Beat­rice takes over the role of guide from Vir­gil, rep­re­sent­ing divine knowl­edge super­sed­ing human rea­son. Here we encounter the car­di­nal virtues, such as pru­dence, for­ti­tude, jus­tice and tem­per­ance, and ever upward, Dante final­ly has a vision of the ulti­mate and in a flash of under­stand­ing that he can­not express, he sees God him­self.

If you’re imag­in­ing that a read­ing of the Divine Com­e­dy could be a great adven­ture, you’d be right, but if you’re baulk­ing at its length, an excel­lent alter­na­tive is to seek out the audio book nar­rat­ed by (of all peo­ple) John Cleese, who does a smash­ing job of nar­rat­ing this great poem.

 
Dante by Bot­ti­cel­li

Max Ehrmann’s Desiderata (1927)

I remem­ber, when I was young, my grand­ma hav­ing this enig­mat­ic prose poem on her wall. For some rea­son I nev­er actu­al­ly asked her about it; I was mere­ly aware of it and its strange­ly saga­cious words. Begin­ning strik­ing­ly with “Go placid­ly amid the noise and the haste…”, and con­tin­u­ing with a series of sage apho­risms, I assumed it to be of unknown author­ship, and of ancient, per­haps bib­li­cal, ori­gin. It was titled Desider­a­ta, which did lit­tle to dis­pel the idea of antiq­ui­ty.

Time moved on and the piece became half-for­got­ten. Many years lat­er, how­ev­er, dur­ing a fam­i­ly stay in Haworth, and brows­ing in an art shop, I came across these words again, and remarked: “My gosh, I know this poem, it used to be on my grandma’s wall!”. My beau­ti­ful and thought­ful daugh­ter, Freya, must have qui­et­ly not­ed and inter­nalised my enthu­si­asm, because when Father’s Day came around, I unwrapped a present from her to find the words of Desider­a­ta care­ful­ly, painstak­ing­ly writ­ten out, as shown below.


As you can see, unlike my grandma’s Desider­a­ta, Freya’s ver­sion sup­plied a name and date: Max Ehrmann and 1927, so I did a lit­tle research. Max Ehrmann was an Amer­i­can writer and poet, of Ger­man descent, liv­ing and work­ing in his home town of Terre Haute, Indi­ana, when he wrote Desider­a­ta (Latin for “things to be desired”). It turns out that the poem wasn’t even pub­lished dur­ing Ehrmann’s life­time; his wid­ow pub­lished it in The Poems of Max Ehrmann in 1948. Even then it remained large­ly unknown, and prob­a­bly would have stayed that way had it not become the sub­ject of a law­suit in the sev­en­ties, after it had been print­ed in a mag­a­zine with­out per­mis­sion. It was deemed by the court to have had its copy­right for­feit­ed and to be in the pub­lic domain, and this gave it the impe­tus to be print­ed in poster form and dis­trib­uted wide­ly as a set of inspi­ra­tional dic­tums; the words con­nect­ed favourably with peo­ple and end­ed up, as in my grandma’s case, on their walls.

So my assump­tion of its antiq­ui­ty was way off the mark, but it seems that I wasn’t the only one to mis­take its prove­nance: in the fifties, the rec­tor of St Paul’s Church in Bal­ti­more, Mary­land, used the poem in a col­lec­tion of devo­tion­al mate­ri­als, that he head­ed “Old St Paul’s Church, Bal­ti­more AC 1692” (mean­ing that the church had been found­ed in 1692). As the mate­r­i­al was hand­ed from one friend to anoth­er, the author­ship became cloud­ed, and a lat­er pub­lish­er would inter­pret this nota­tion as mean­ing that the poem itself had been found in Old St Paul’s Church, dat­ed 1692.

This con­fu­sion no doubt added to the charm and appeal of the poem, and the words were ripe, I sup­pose, for the inher­i­tors of the “make peace, not war” sen­si­bil­i­ty of the 1960s. In any event, its mes­sage is time­less and its words wor­thy of exam­i­na­tion to this day, par­tic­u­lar­ly at the dawn of a new year when, inun­dat­ed with bad and divi­sive news, we might focus on the final stan­za and remind our­selves that “With all its sham, drudgery, and bro­ken dreams, it is still a beau­ti­ful world.”

Now, read on…

Desider­a­ta
Go placid­ly amid the noise and the haste,
and remem­ber what peace there may be in silence.

As far as pos­si­ble, with­out sur­ren­der,
be on good terms with all per­sons.
Speak your truth qui­et­ly and clear­ly;
and lis­ten to oth­ers,
even to the dull and the igno­rant;
they too have their sto­ry.
Avoid loud and aggres­sive per­sons;
they are vex­a­tious to the spir­it.

If you com­pare your­self with oth­ers,
you may become vain or bit­ter,
for always there will be greater and less­er per­sons than your­self.
Enjoy your achieve­ments as well as your plans.
Keep inter­est­ed in your own career, how­ev­er hum­ble;
it is a real pos­ses­sion in the chang­ing for­tunes of time.

Exer­cise cau­tion in your busi­ness affairs,
for the world is full of trick­ery.
But let this not blind you to what virtue there is;
many per­sons strive for high ideals,
and every­where life is full of hero­ism.
Be your­self. Espe­cial­ly do not feign affec­tion.
Nei­ther be cyn­i­cal about love,
for in the face of all arid­i­ty and dis­en­chant­ment,
it is as peren­ni­al as the grass.

Take kind­ly the coun­sel of the years,
grace­ful­ly sur­ren­der­ing the things of youth.
Nur­ture strength of spir­it to shield you in sud­den mis­for­tune.
But do not dis­tress your­self with dark imag­in­ings.
Many fears are born of fatigue and lone­li­ness.

Beyond a whole­some dis­ci­pline,
be gen­tle with your­self.
You are a child of the uni­verse
no less than the trees and the stars;
you have a right to be here.
And whether or not it is clear to you,
no doubt the uni­verse is unfold­ing as it should.

There­fore be at peace with God,
what­ev­er you con­ceive Him to be.
And what­ev­er your labors and aspi­ra­tions,
in the noisy con­fu­sion of life,
keep peace in your soul.

With all its sham, drudgery, and bro­ken dreams,
it is still a beau­ti­ful world.
Be cheer­ful. Strive to be hap­py.

Max Ehrmann

Christina Rossetti’s In The Bleak Midwinter (1872)

Giv­en the sea­son, it’s fair to assume that at some point soon you will be hear­ing a ren­der­ing of Christi­na Rossetti’s In The Bleak Mid­win­ter. For me, it was last Sun­day evening, at our local church’s Christ­mas car­ol con­cert, and of all the car­ols we know and love (or at least tol­er­ate despite the overkill of decades’ worth of rep­e­ti­tion), this is one I can tru­ly get behind, due in no small mea­sure to Gus­tav Holst’s fit­ting musi­cal set­ting.

Rossetti’s poem was first pub­lished (as A Christ­mas Car­ol) in the Jan­u­ary 1872 issue of Amer­i­can lit­er­ary peri­od­i­cal, Scribner’s Month­ly (thus just miss­ing Christ­mas, iron­i­cal­ly), and it presents her unique ver­sion of the nativ­i­ty sto­ry. It was set to music in 1906 by Gus­tav Holst (the com­pos­er of The Plan­ets suite), and again by Harold Darke in 1911. Darke’s ver­sion has become a sta­ple of the BBC’s Car­ols From King’s pro­gramme, which airs each year on Christ­mas day, but it’s Holst’s that brings the poem to life for me.

Here is the famous first stan­za of the poem:

In the bleak mid­win­ter
Frosty wind made moan,
Earth stood hard as iron,
Water like a stone:
Snow had fall­en, snow on snow
Snow on snow,
In the bleak mid-win­ter,
Long ago.

Ros­set­ti sets the pre-Nativ­i­ty scene unequiv­o­cal­ly: she piles on the snow (on snow, on snow) and the very sparse­ness of the lan­guage builds on the sense of bleak­ness intro­duced in the first line. We get it: it was a bleak land­scape (sur­pris­ing­ly, giv­en that the area is sub-trop­i­cal and snow only ever falls on the Golan Heights, but let’s not nit­pick).

As the poem con­tin­ues, we are intro­duced to the famil­iar jux­ta­po­si­tion of divine pow­er being cast in the hum­bling cir­cum­stances of the low­ly sta­ble, with its shep­herds and wise men, oxen and ass­es, cheru­bim and seraphim. It is a sim­ple cel­e­bra­tion of the Chris­t­ian faith, a win­ter warmer of an end­ing to thaw out the bleak snows of the first lines. But it is also a cel­e­bra­tion of moth­er­ly love, of the moth­er being the only one able to care for and love her child, despite the pres­ence of heav­en­ly hosts.

But only his moth­er
In her maid­en bliss
Wor­shipped the beloved
With a kiss

Rossetti’s poem is right­ly remem­bered anew each Christ­mas, in part because of its sim­ple lan­guage and mes­sage. With Holst’s tune, a can­dlelit church, and a con­gre­ga­tion of bescarfed car­ollers, it’s guar­an­teed to get a late bloomer into the Christ­mas spir­it. Here’s a won­der­ful ren­di­tion by the choir of Kings Col­lege, Cambridge…Merry Christ­mas!

In the bleak mid­win­ter
Frosty wind made moan,
Earth stood hard as iron,
Water like a stone:
Snow had fall­en, snow on snow
Snow on snow,
In the bleak mid-win­ter,
Long ago.

Our God, heav­en can­not hold him
Nor earth sus­tain;
Heav­en and earth shall flee away
When he comes to reign:
In the bleak mid-win­ter
A sta­ble-place suf­ficed
The Lord God Almighty
Jesus Christ.

Enough for him, whom cheru­bim
Wor­ship night and day,
A breast­ful of milk,
And a manger­ful of hay:
Enough for him, whom angels
Fall down before,
The ox and ass and camel
Which adore.

Angels and archangels
May have gath­ered there,
Cheru­bim and seraphim
Thronged the air -
But only his moth­er
In her maid­en bliss
Wor­shipped the beloved
With a kiss.

What can I give him,
Poor as I am?
If I were a shep­herd
I would bring a lamb;
If I were a wise man
I would do my part;
Yet what I can, I give him -
Give my heart.

Christi­na Ros­set­ti

John Milton’s Paradise Lost (1667)

I’m fas­ci­nat­ed by the con­cept of epic poet­ry, a lit­er­ary genre orig­i­nat­ing in the mists of pre-lit­er­ate soci­eties, when bards of the time would com­pose and mem­o­rise tra­di­tion­al sto­ries, and pass them on from per­former to per­former and per­former to audi­ence. The clas­sic epic poems that come down to us from ancient his­to­ry include the Epic of Gil­gamesh (com­posed any­where between 2500 and 1300 BC), Homer’s Ili­ad and Odyssey (8th cen­tu­ry BC), the Mahabara­ta (5th cen­tu­ry BC), and Virgil’s Aeneid (c.20 BC)…whilst from lat­er medieval and ear­ly Renais­sance years, we have the Old Eng­lish Beowulf, the Ger­man Nibelun­gen­lied, the French Song of Roland, Dan­te’s Divine Com­e­dy, Spenser’s Faerie Queene, and John Mil­ton’s Par­adise Lost. All of them mas­sive­ly sig­nif­i­cant in the his­to­ry of world lit­er­a­ture.

What these epic nar­ra­tive poems have in com­mon is great length (the Ili­ad con­tains over 15,000 verse lines; the Mahabara­ta a whop­ping 200,000!), fea­tur­ing vast set­tings and grand, sweep­ing themes, usu­al­ly fea­tur­ing a hero who par­tic­i­pates in a quest or jour­ney, per­forms great deeds, and gen­er­al­ly embod­ies the ide­al traits and moral val­ues of the nation or cul­ture from which the epic emanates. They also have in com­mon the con­straint of poet­ic meter, orig­i­nal­ly to help the bard recall the lines – in ancient Greek and Latin epic poet­ry it was dactylic hexa­m­e­ter that lent itself to the lan­guages (dum-di-di dum-di-di); in Renais­sance Eng­land, iambic pen­tame­ter (di-dum di-dum), beloved of Shake­speare of course.

John Milton’s Par­adise Lost may not have an obvi­ous hero (giv­en that his “heroes”, in his two main nar­ra­tive arcs, are Satan and Adam and Eve), but there’s no doubt­ing the grand theme: Mil­ton tack­les the epic saga of the Fall of Man, the temp­ta­tion of Adam and Eve by the fall­en angel Satan and their expul­sion from the Gar­den of Eden. Writ­ten across 10,000 lines of blank verse in iambic pen­tame­ter, Mil­ton starts in media res (anoth­er char­ac­ter­is­tic of the epic, mean­ing in the midst of the plot with the back­ground sto­ry being recount­ed lat­er) with Satan and the oth­er rebel angels defeat­ed and ban­ished to Hell.

The piece is a mon­u­men­tal and remark­able achieve­ment, par­tic­u­lar­ly giv­en that by the late 1650s, when he start­ed writ­ing Par­adise Lost, Mil­ton had become blind and had to dic­tate the entire work to amanu­enses. Mil­ton saw him­self as the intel­lec­tu­al heir of Homer, Vir­gil, and Dante, and sought to cre­ate a work of art which ful­ly rep­re­sent­ed the most basic tenets of the Protes­tant faith. Like all epic poet­ry, with its length and archa­ic lan­guage, it’s a slog to read through (and I’m not rec­om­mend­ing it), but there’s no doubt­ing its influ­ence down the ages.

Here are the open­ing lines where Mil­ton lays out his inten­tions (to “jus­ti­fy the ways of God to men”):

Of man’s first dis­obe­di­ence, and the fruit
Of that for­bid­den tree, whose mor­tal taste
Brought death into the world, and all our woe,
With loss of Eden, till one greater man
Restore us, and regain the bliss­ful seat,
Sing heav­en­ly muse, that on the secret top
Of Oreb, or of Sinai, didst inspire
That shep­herd, who first taught the cho­sen seed,
In the begin­ning how the heav­ens and earth
Rose out of chaos: Or if Sion hill
Delight thee more, and Siloa’s brook that flowed
Fast by the ora­cle of God; I thence
Invoke thy aid to my adven­tur­ous song,
That with no mid­dle flight intends to soar
Above the Aon­ian mount, while it pur­sues
Things unat­tempt­ed yet in prose or rhyme.
And chiefly thou Oh spir­it, that dost pre­fer
Before all tem­ples the upright heart and pure,
Instruct me, for thou know­est; thou from the first
Wast present, and with mighty wings out­spread
Dove-like satst brood­ing on the vast abyss
And mad’st it preg­nant: What in me is dark
Illu­mine, what is low raise and sup­port;
That to the heighth of this great argu­ment
I may assert eter­nal prov­i­dence,
And jus­ti­fy the ways of God to men.

John Milton
John Mil­ton

Percy Bysshe Shelley’s Ozymandias (1818)

I first heard the clas­sic phrase from Per­cy Bysshe Shelley’s famous son­net – “Look on my works, ye Mighty, and despair” – dur­ing one of Stu­art Hall’s typ­i­cal­ly overblown foot­ball com­men­taries in the sev­en­ties, some­how man­ag­ing to tie Shelley’s sub­lime lines to a grit­ty encounter between Ever­ton and Spurs. The real deal, I found out lat­er, con­cerns the fates of his­to­ry, the rav­ages of time and the fol­ly of hubris, rather than what was in fact a fifth con­sec­u­tive nil-nil draw at Good­i­son Park (hence Hall was employ­ing a cer­tain degree of irony).

Per­cy Bysshe Shel­ley first pub­lished his son­net in a Jan­u­ary 1818 issue of The Exam­in­er, a peri­od­i­cal that hap­pened to be a cham­pi­on of the young Roman­tic poets like Shel­ley, Keats and Byron. Shel­ley had writ­ten the poem in friend­ly com­pe­ti­tion with his friend and fel­low poet Horace Smith. The two had spent Christ­mas 1817 togeth­er along with Shelley’s wife, Mary, when a son­net-writ­ing con­test broke out, the sub­ject being an Ancient Greek text which cit­ed the inscrip­tion on a mas­sive Ancient Egypt­ian stat­ue:

“King of Kings Ozy­man­dias am I. If any want to know how great I am and where I lie, let him out­do me in my work.”

So both Shel­ley and Smith wrote a poem called Ozy­man­dias and in fact Smith’s poem was also pub­lished in The Exam­in­er, a few weeks after Shel­ley’s son­net. Both poems explore the themes I men­tioned above and how the lega­cies of kings are fat­ed to decay into obliv­ion.

In antiq­ui­ty, Ozy­man­dias was a Greek name for the Egypt­ian pharaoh Ramess­es II. Shel­ley began writ­ing his poem in 1817, soon after the announce­ment of the British Muse­um’s acqui­si­tion of a large frag­ment of a stat­ue of Ramess­es II from the 13th cen­tu­ry BC. The 7.25-ton frag­ment of the stat­ue’s head and tor­so was expect­ed to arrive in Lon­don in 1818 and it’s a fair infer­ence to assume that Shel­ley and Smith were inspired by this. So here’s Shelley’s famous poem, fol­lowed, should you wish to com­pare, by Horace Smith’s less well-known offer­ing.

Inci­den­tal­ly, you will per­haps have twigged that this wasn’t the only time that an evening with the Shel­leys spent con­coct­ing lit­er­ary chal­lenges would lead to a famous lit­er­ary work: the pre­vi­ous win­ter, a sim­i­lar evening spent dis­cussing ghost sto­ries led to Mary Shel­ley writ­ing Franken­stein.

I met a trav­eller from an antique land
Who said: “Two vast and trun­k­less legs of stone
Stand in the desert … Near them, on the sand,
Half sunk, a shat­tered vis­age lies, whose frown,
And wrin­kled lip, and sneer of cold com­mand,
Tell that its sculp­tor well those pas­sions read
Which yet sur­vive, stamped on these life­less things,
The hand that mocked them, and the heart that fed:
And on the pedestal these words appear:
‘My name is Ozy­man­dias, king of kings:
Look on my works, ye Mighty, and despair!‘
Noth­ing beside remains. Round the decay
Of that colos­sal wreck, bound­less and bare
The lone and lev­el sands stretch far away.”

And Horace Smith’s poem…

In Egyp­t’s sandy silence, all alone,
Stands a gigan­tic Leg, which far off throws
The only shad­ow that the Desert knows:-
‘I am great OZYMANDIAS,’ saith the stone,
‘The King of Kings; this mighty City shows
’The won­ders of my hand.’- The City’s gone,-
Nought but the Leg remain­ing to dis­close
The site of this for­got­ten Baby­lon.
We wonder,-and some Hunter may express
Won­der like ours, when thro’ the wilder­ness
Where Lon­don stood, hold­ing the Wolf in chace,
He meets some frag­ment huge, and stops to guess
What pow­er­ful but unrecord­ed race
Once dwelt in that anni­hi­lat­ed place.

 

William Makepeace Thackeray’s Ballad of the Bouillabaisse (1855)

What’s your favourite dish? If you were asked to choose your “last sup­per”, what would it be? For me, I would like­ly choose that clas­sic Provençal seafood stew, bouil­l­abaisse. I still keep, tucked into a Roux Broth­ers cook­ery book (that I see from the inner leaf came from my mum in Christ­mas 1988), a cut-out recipe for bouil­l­abaisse that I have returned to many times over the years. My ver­sion is prob­a­bly not authen­tic (to be so, it must appar­ent­ly con­tain what the French call “ras­casse” – i.e. scor­pi­onfish – which tends not to be avail­able at the Mor­risons fish counter) but they say that recipes vary from fam­i­ly to fam­i­ly in Mar­seille any­way. At any rate, it’s a deeply rich and sat­is­fy­ing dish, and it goes down a treat. Like many a clas­sic French dish (think pot au feu, cas­soulet, bœuf bour­guignon…) bouil­l­abaisse has a noble charm to it and there’s a giant of 19th cen­tu­ry lit­er­a­ture, William Make­peace Thack­er­ay, who agrees with me.

You may know of William Thack­er­ay from his clas­sic nov­el, Van­i­ty Fair, but he was also respon­si­ble for many an amus­ing verse. He was, by all accounts, a real­ly fun­ny guy; Trol­lope said of him: “he rarely uttered a word, either with his pen or his mouth, in which there was not an inten­tion to reach our sense of humour”. This poem, The Bal­lad of the Bouil­l­abaisse, from his 1855 col­lec­tion of verse, Bal­lads, is typ­i­cal: a won­der­ful­ly craft­ed and charm­ing trib­ute to the noble dish, of which Thack­er­ay was clear­ly a fan from his many years resid­ing in Paris.

When one day I am next in Paris, or Mar­seille, I’d like to think I might find an estab­lish­ment suit­ably sim­i­lar to that con­jured up in Thackeray’s poem, find a table in a nook, and order a steam­ing bowl of bouil­l­abaisse and a bot­tle of “the Cham­bertin with yel­low seal”. For, as Thack­er­ay says, “true philosophers…should love good vict­uals and good drinks”. Fail­ing the real­i­sa­tion of that dream, how­ev­er, I still have my trusty old recipe.

Read the poem below as you (here’s a treat!) lis­ten to your blog­ger recit­ing the poem whilst backed by some glo­ri­ous French accor­dion music. Best enjoyed when hun­gry…

A street there is in Paris famous,
For which no rhyme our lan­guage yields,
Rue Neuve des petits Champs its name is—
The New Street of the Lit­tle Fields;
And here ’s an inn, not rich and splen­did,
But still in com­fort­able case—
The which in youth I oft attend­ed,
To eat a bowl of Bouil­l­abaisse.

This Bouil­l­abaisse a noble dish is—
A sort of soup, or broth, or brew,
Or hotch­potch of all sorts of fish­es,
That Green­wich nev­er could out­do;
Green herbs, red pep­pers, mus­sels, saf­fern,
Soles, onions, gar­lic, roach, and dace;
All these you eat at Ter­rés tav­ern,
In that one dish of Bouil­l­abaisse.

Indeed, a rich and savory stew ’t is;
And true philoso­phers, methinks,
Who love all sorts of nat­ur­al beau­ties,
Should love good vict­uals and good drinks.
And Corde­lier or Bene­dic­tine
Might glad­ly, sure, his lot embrace,
Nor find a fast-day too afflict­ing,
Which served him up a Bouil­l­abaisse.

I won­der if the house still there is?
Yes, here the lamp is as before;
The smil­ing, red-cheeked écail­lère is
Still open­ing oys­ters at the door.
Is Ter­ré still alive and able?
I rec­ol­lect his droll gri­mace
He’d come and smile before your table,
And hop’d you lik’d your Bouil­l­abaisse.

We enter; nothing’s changed or old­er.
“How’s Mon­sieur Ter­ré, wait­er, pray?”
The wait­er stares and shrugs his shoul­der;—
“Mon­sieur is dead this many a day.”
“It is the lot of saint and sin­ner.
So hon­est Ter­ré ’s run his race!”
“What will Mon­sieur require for din­ner?”
“Say, do you still cook Bouil­l­abaisse?

“Oh, oui, Mon­sieur,” ’s the waiter’s answer;
“Quel vin Mon­sieur désire-t-il?”
“Tell me a good one.” “That I can, sir;
The Cham­bertin with yel­low seal.”
“So Terré’s gone,” I say and sink in
My old accustom’d cor­ner-place;
“He’s done with feast­ing and with drink­ing,
With Bur­gundy and Bouil­l­abaisse.”

My old accustom’d cor­ner here is—
The table still is in the nook;
Ah! vanish’d many a busy year is,
This well-known chair since last I took.
When first I saw ye, Cari luoghi,
I’d scarce a beard upon my face,
And now a griz­zled, grim old fogy,
I sit and wait for Bouil­l­abaisse.

Where are you, old com­pan­ions trusty
Of ear­ly days, here met to dine?
Come, wait­er! quick, a flagon crusty—
I’ll pledge them in the good old wine.
The kind old voic­es and old faces
My mem­o­ry can quick retrace;
Around the board they take their places,
And share the wine and Bouil­l­abaisse.

There’s Jack has made a won­drous mar­riage;
There’s laugh­ing Tom is laugh­ing yet;
There’s brave Augus­tus dri­ves his car­riage;
There’s poor old Fred in the Gazette;
On James’s head the grass is grow­ing:
Good Lord! the world has wagg’d apace
Since here we set the Claret flow­ing,
And drank, and ate the Bouil­l­abaisse.

Ah me! how quick the days are flit­ting!
I mind me of a time that’s gone,
When here I’d sit, as now I’m sit­ting,
In this same place—but not alone.
A fair young form was nes­tled near me,
A dear, dear face look’d fond­ly up,
And sweet­ly spoke and smil’d to cheer me.
—There’s no one now to share my cup.

I drink it as the Fates ordain it.
Come, fill it, and have done with rhymes;
Fill up the lone­ly glass, and drain it
In mem­o­ry of dear old times.
Wel­come the wine, whate’er the seal is;
And sit you down and say your grace
With thank­ful heart, whate’er the meal is.
—Here comes the smok­ing Bouil­l­abaisse!

A bouil­l­abaisse I made!
William Make­peace Thack­er­ay

W B Yeats’ The Lake Isle of Innisfree (1888)

Ten years ago, Sal and I had a week­end break in Knock in Coun­ty Mayo, Ire­land, dur­ing which we took a pleas­ant side trip to Sli­go and “Yeats coun­try”. In those days I was into “col­lect­ing” lit­er­ary graves and we took the oppor­tu­ni­ty to vis­it Yeats’ final rest­ing place, which turned out to be sit­u­at­ed in a glo­ri­ous set­ting at Drum­cliff, under the impos­ing Ben­bul­bin rock for­ma­tion. William But­ler Yeats was of course one of the fore­most twen­ti­eth cen­tu­ry Eng­lish lan­guage poets, and in Sli­go they’re right­ly proud of him.

Ben­bul­ben

I con­fess to not hav­ing read much Yeats, but there are two of his poems in par­tic­u­lar that have res­onat­ed with me from old. One is his evoca­tive ren­der­ing of the Greek myth, Leda and the Swan, and the oth­er is this, the twelve-line lyric poem, The Lake Isle of Inn­is­free.

Yeats wrote The Lake Isle of Inn­is­free in 1888 when he was a young man, liv­ing in Lon­don and feel­ing lone­ly and home­sick. The 1880s had seen the rise of Charles Stew­art Par­nell and the home rule move­ment in Ire­land and devel­op­ments there had had a pro­found effect on Yeats’ poet­ry, informed by his sub­se­quent explo­rations of Irish iden­ti­ty. The Lake Isle of Inn­is­free is about a yearn­ing for his child­hood home (the isle of Inn­is­free is a real place, an unin­hab­it­ed island in Lough Gill, where Yeats spent many of his child­hood sum­mers). It is a place of seren­i­ty and sim­plic­i­ty, and to we, the read­er, that place becomes not Inn­is­free, but wher­ev­er we hap­pen to pic­ture our own rur­al hide­away; the place to which we pre­tend we shall one day escape and leave behind our cur­rent man­ic, urban lives (“on the pave­ment grey”).

The Lake Isle rep­re­sents an escape, a poet­’s vision of a roman­tic, idyl­lic, and time­less way of life. I love the way he evokes the tran­quil life, in the bosom of nature, in that mas­ter­ful­ly sim­ple phrase where­in he says he will “live alone in the bee-loud glade”. How effec­tive­ly this con­jures up a pic­ture of a hot sun­ny day alive with the hum of insects!

Of course, such an ambi­tion rarely comes to pass and it remains for most of us a fan­ci­ful idea. Indeed, Yeats died in France and only returned to Sli­go in a cof­fin. But his poem remains a great favourite with the Irish (it’s quot­ed in Irish pass­ports) and to roman­tics every­where who yearn for tran­quil­li­ty and “hear it in the deep heart’s core”.

I will arise and go now, and go to Inn­is­free,
And a small cab­in build there, of clay and wat­tles made;
Nine bean rows will I have there, a hive for the hon­ey bee,
And live alone in the bee-loud glade.

And I shall have some peace there, for peace comes drop­ping slow,
Drop­ping from the veils of the morn­ing to where the crick­et sings;
There mid­night’s all a glim­mer, and noon a pur­ple glow,
And evening full of the lin­net’s wings.

I will arise and go now, for always night and day
I hear lake water lap­ping with low sounds by the shore;
While I stand on the road­way, or on the pave­ments grey,
I hear it in the deep heart’s core.

 

William But­ler Yeats

Wilfrid Owen’s Dulce et Decorum Est (1917)

“Who’s for the game?”

“Who’s for the trench – Are you, my lad­die?”

These are words from poems by Jessie Pope, poet and pro­pa­gan­dist well-known for her patri­ot­ic and moti­va­tion­al poet­ry that was orig­i­nal­ly pub­lished in the Dai­ly Mail to encour­age enlist­ment at the begin­ning of the Great War. Anoth­er poem renowned for express­ing the patri­ot­ic ideals that char­ac­terised pre-war Eng­land was Rupert Brooke’s The Sol­dier, a son­net in which Brooke speaks in the guise of an Eng­lish sol­dier as he is leav­ing home to go to the Great War. It por­trays death for one’s coun­try as a noble end and Eng­land as the noblest coun­try for which to die:

If I should die, think only this of me:
That there’s some cor­ner of a for­eign field
That is for ever Eng­land

Or, as the Roman lyri­cal poet, Horace, had it in his Odes: Dulce et deco­rum est pro patria mori (How sweet and hon­ourable it is to die for one’s coun­try).

Lat­er, how­ev­er, when the grim real­i­ties of the war had set in, Wil­frid Owen chose to express in his poet­ry a very dif­fer­ent kind of sen­ti­ment, and when he wrote this poem whilst recov­er­ing from shell-shock in a hos­pi­tal near Edin­burgh in 1917, he bor­rowed from Horace’s phrase for his title: Dulce et deco­rum est.

No jin­go­ism here, no rose-tint­ed roman­ti­cism nor noble ideals. This poem speaks instead from Owen’s direct expe­ri­ence; a vignette from the trench­es, where the grue­some effects of a chlo­rine gas attack are described in com­pelling detail. It makes for grim read­ing. Wil­frid Owen, who ded­i­cat­ed this poem to Jessie Pope her­self (I won­der how that went down?), at least pro­vides us with an artistry of words in this descrip­tion of the hor­ror of the front line. But he reminds us that, were we to expe­ri­ence first-hand the real­i­ty of war, we may hes­i­tate to repeat plat­i­tudes such as Horace’s “old Lie”.

DULCE ET DECORUM EST

Bent dou­ble, like old beg­gars under sacks,
Knock-kneed, cough­ing like hags, we cursed through sludge,
Till on the haunt­ing flares we turned our backs
And towards our dis­tant rest began to trudge.
Men marched asleep. Many had lost their boots
But limped on, blood-shod. All went lame; all blind;
Drunk with fatigue; deaf even to the hoots
Of gas-shells drop­ping soft­ly behind.

Gas! GAS! Quick, boys!—An ecsta­sy of fum­bling
Fit­ting the clum­sy hel­mets just in time,
But some­one still was yelling out and stum­bling
And floun­d’ring like a man in fire or lime.—
Dim, through the misty panes and thick green light,
As under a green sea, I saw him drown­ing.

In all my dreams before my help­less sight
He plunges at me, gut­ter­ing, chok­ing, drown­ing.

If in some smoth­er­ing dreams you too could pace
Behind the wag­on that we flung him in,
And watch the white eyes writhing in his face,
His hang­ing face, like a dev­il’s sick of sin,
If you could hear, at every jolt, the blood
Come gar­gling from the froth-cor­rupt­ed lungs,
Bit­ter as the cud
Of vile, incur­able sores on inno­cent tongues,—
My friend, you would not tell with such high zest
To chil­dren ardent for some des­per­ate glo­ry,
The old Lie: Dulce et deco­rum est
Pro patria mori
.

 

Wil­frid Owen