of essences, of unmixed powers, of impossible purities. It is as though the last judgment had already begun in his mind and that the essences and powers, which the divine hand had mixed into one another to make the loam of life, fell asunder at his touch. If he painted a flame or a blue distance, he painted as though he had seen the flame out of whose heart all flames had been taken, or the blue of the abyss that was before all life; and if he painted a woman’s face he painted it in some moment of intensity when the ecstasy of the lover and of the saint are alike, and desire becomes wisdom without ceasing to be desire. He listens to the cry of the flesh till it becomes proud and passes beyond the world where some immense desire that the intellect cannot understand mixes with the desire of a body’s warmth and softness. His genius like Shelley’s can hardly stir but to the rejection of nature, whose delight is profusion, but never intensity, and like Shelley’s it follows the Star of the Magi, the Morning and Evening Star, the mother of impossible hope, although it follows through deep woods, where the Star glimmers among dew-drenched boughs and not through ‘a wind-swept valley of the Apennine.’ Men like him cannot be happy as we understand happiness, for to be happy one must delight like nature in mere profusion, in mere abundance, in making and doing things, and if one sets an image of the perfect before one it must be the image that draws her perpetually, the image of a perfect fulness of natural life, of an Earthly Paradise. One’s emotion must never break the bonds of life, one’s hands must never labour to loosen the silver cord, one’s ears must never strain to catch the sound of Michael’s trumpet. That is to say, one must not be among those that would have prayed in old times in some chapel of the Star, but among those who would have prayed under the shadow of the Green Tree, and on the wet stones of the Well, among the worshippers of natural abundance.
II
I do not think it was accident, so subtle are the threads that lead the soul, that made William Morris, who seems to me the one perfectly happy and fortunate poet of modern times, celebrate the Green Tree and the goddess Habundia, and wells and enchanted waters in so many books. In The Well at the World’s End green trees and enchanted waters are shown to us, as they were understood by old writers, who thought that the generation of all things was through water; for when the water that gives a long and a fortunate life and that can be found by none but such a one as all women love is found at last, the Dry Tree, the image of the ruined land, becomes green. To him indeed as to older writers Well and Tree are all but images of the one thing, of an ‘energy’ that is not the less ‘eternal delight’ because it is half of the body. He never wrote, and could not have written, of a man or woman who was not of the kin of Well or Tree. Long before he had named either he had made his ‘Wanderers’ follow a dream indeed, but a dream of natural happiness, and all the people of all his poems and stories from the confused beginning of his art in The Hollow Land to its end in The Sundering Flood, are full of the heavy sweetness of this dream. He wrote indeed of nothing but of the quest of the Grail, but it was the Heathen Grail that gave every man his chosen food, and not the Grail of Malory or Wagner; and he came at last to praise, as other men have praised the martyrs of religion or of passion, men with lucky eyes and men whom all women love.
We know so little of man and of the world that we cannot be certain that the same invisible hands, that gave him an imagination preoccupied with good fortune, gave him also health and wealth, and the power to create beautiful things without labour, that he might honour the Green Tree. It pleases me to imagine the copper mine which brought, as Mr. Mackail has told, so much unforeseen wealth and in so astonishing a way, as no less miraculous than the three arrows in The Sundering Flood. No mighty poet in his misery dead could have delighted enough to make us delight in men ‘who knew no vain desire of foolish fame,’ but who thought the dance upon ‘the stubble field’ and ‘the battle with the earth’ better than ‘the bitter war’ ‘where right and wrong are mixed together.’ ‘Oh the trees, the trees!’ he wrote in one of his early letters, and it was his work to make us, who had been taught to sympathize with the unhappy till we had grown morbid, to sympathize with men and women who turned everything into happiness because they had in them something of the abundance of the beechen boughs or of the bursting wheat-ear. He alone, I think, has told the story of Alcestis with perfect sympathy for Admetus, with so perfect a sympathy that he cannot persuade himself that one so happy died at all; and he, unlike all other poets, has delighted to tell us that the men after his own heart, the men of his News from Nowhere, sorrowed but a little while over unhappy love. He cannot even think of nobility and happiness apart, for all his people are like his men of Burg Dale who lived ‘in much plenty and ease of life, though not delicately or desiring things out of measure. They wrought with their hands and wearied themselves; and they rested from their toil and feasted and were merry; to-morrow was not a burden to them, nor yesterday a thing which they would fain forget; life shamed them not nor did death make them afraid. As for the Dale wherein they dwelt, it was indeed most fair and lovely and they deemed it the Blessing of the earth, and they trod the flowery grass beside its rippled stream amidst the green tree-boughs proudly and joyfully with goodly bodies and merry hearts.’
III
I think of his men as with broad brows and golden beards and mild eyes and tranquil speech, and of his good women as like ‘The Bride’ in whose face Rossetti saw and painted for once the abundance of earth and not the half-hidden light of his star. They are not in love with love for its own sake, with a love that is apart from the world or at enmity with it, as Swinburne imagines Mary Stuart and as all men have imagined Helen. They do not seek in love that ecstasy, which Shelley’s nightingale called death, that extremity of life in which life seems to pass away like the Phœnix in flame of its own lighting, but rather a gentle self-surrender that would lose more than half its sweetness if it lost the savour of coming days. They are good house-wives; they sit often at the embroidery frame, and they have wisdom in flocks and herds and they are before all fruitful mothers. It seems at times as if their love was less a passion for one man out of the world than submission to the hazard of destiny, and the hope of motherhood and the innocent desire of the body. They accept changes and chances of life as gladly as they accept spring and summer and autumn and winter, and because they have sat under the shadow of the Green Tree and drunk the Waters of Abundance out of their hollow hands, the barren blossoms do not seem to them the most beautiful. When Habundia takes the shape of Birdalone she comes first as a young naked girl standing among great trees, and then as an old carline, Birdalone in stately old age. And when she praises Birdalone’s naked body, and speaks of the desire it shall awaken, praise and desire are innocent because they would not break the links that chain the days to one another. The desire seems not other than the desire of the bird for its mate in the heart of the wood, and we listen to that joyous praise as though a bird watching its plumage in still water had begun to sing in its joy, or as if we heard hawk praising hawk in the middle air, and because it is the praise of one made for all noble life and not for pleasure only, it seems, though it is the praise of the body, that it is the noblest praise.
Birdalone has never seen her image but in ‘a broad latten-dish,’ so the wood woman must tell her of her body and praise it.
‘Thus it is with thee; thou standest before me a tall and slim maiden, somewhat thin as befitteth thy seventeen summers; where thy flesh is bare of wont, as thy throat and thine arms and thy legs from the middle down, it is tanned a beauteous colour, but otherwhere it is even as fair a white, wholesome and clean as if the golden sunlight which fulfilleth the promise of the earth were playing therein… Delicate and clean-made is the little trench that goeth from thy mouth to thy lips, and sweet it is, and there is more might in it than in sweet words spoken. Thy lips they are of the finest fashion, yet rather thin than full; and some would not have it so; but I would, whereas I see therein a sign of thy valiancy and friendliness. Surely he who did thy carven chin had a mind to a master work and did no less. Great was the deftness of thine imaginer, and he would have all folk who see thee wonder at thy deep thinking and thy carefulness and thy kindness. Ah, maiden! is it so that thy thoughts are ever deep and solemn? Yet at least I know it of thee that they be hale and true and sweet.
‘My friend, when thou hast a mirror, some of all this shalt thou see, but not all; and when thou hast
