or noble person in virtuous and noble discipline.” It would be absurd to pretend that we are more than intermittently conscious of the poet’s meaning. Yet as we read, we half consciously have the sense of some pattern hanging in the sky, so that without referring any of the words to a special place, they have that meaning which comes from their being parts of a whole design, and not an isolated fragment of unrelated loveliness. The mind is being perpetually enlarged by the power of suggestion. Much more is imagined than is stated. And it is due to this quality that the poem changes, with time, so that after four hundred years it still corresponds to something which we, who are momentarily in the flesh, feel at the moment.
The question asks itself, then, how Spenser, himself imprisoned in so many impediments of circumstance, remote from us in time, in speech, in convention, yet seems to be talking about things that are important to us too?. Compare, for example, his perfect gentleman with Tennyson’s Arthur. Already, much in Tennyson’s pattern is unintelligible; an easy butt for satire. Among living writers again, there is none who is able to display a typical figure. Each seems limited to one room of the human dwelling. But with Spenser, though here in this department of our being, we seem able to unlock the door and walk about. We miss certain intensities and details; but on the other hand we are uncabined. We are allowed to give scope to a number of interests, delights, curiosities, and loves that find no satisfaction in the poetry of our own time. But though it would be easy to frame a reason for this and to generalise about the decay of faith, the rise of machines, the isolation of the human being, let us, however, work from the opposite point of view. In reading The Faery Queen the first thing, we said, was that the mind has different layers. It brings one into play and then another. The desire of the eye, the desire of the body, desires for rhythm, movement, the desire for adventure—each is gratified. And this gratification depends upon the poet’s own mobility. He is alive in all his parts. He scarcely seems to prefer one to another. We are reminded of the old myth of the body which has many organs, and the lesser and the obscure are as important as the kingly and important.
Here at any rate the poet’s body seems all alive. A fearlessness, a simplicity that is like the movement of a naked savage possesses him. He is not merely a thinking brain; he is a feeling body, a sensitive heart. He has hands and feet, and, as he says himself, a natural chastity, so that some things are judged unfit for the pen. “My chaster muse for shame doth blush to write.” In short, when we read The Faery Queen, we feel that the whole being is drawn upon, not merely a separate part.
To say this is to say that the conventions that Spenser uses are not enough to cut us off from the inner meaning. And the reason soon makes itself apparent. When we talk of the modern distaste for allegory, we are only saying that we prefer our qualities in another form. The novelist uses allegory; that is to say, when he wishes to expound his characters, he makes them think; Spenser impersonated his psychology. Thus if the novelist now wished to convey his hero’s gloom, he would tell us his thoughts; Spenser creates a figure called Despair. He has the fullest sense of what sorrow is. But he typifies it; he creates a dwelling, an old man who comes out of the house and says I cannot tell; and then the figure of Despair with his beautiful elegy. Instead of being prisoned in one breast we are shown the outer semblance. He is working thus on a larger, freer, more depersonalised scale. By making the passions into people, he gives them an amplitude. And who shall say that this is the less natural, the less realistic? For the most exact observer has to leave much of his people’s minds obscure.
Once we get him out of his private mythology, there is no mythology which can personify his actions. We wish to convey delight and have to describe an actual garden, here and now; Spenser at once calls up a picture of nymphs dancing, youth, maidens crowned. And yet it is not pictorial merely. Nothing is more refreshing, nothing serves more to sting and revive us than the spray of fresh hard words, little colloquialisms, tart green words that might have been spoken at dinner, joining in easily with the more stately tribe. But such externality is impossible to us, because we have lost our power to create symbols. Spenser’s ability to use despair in person depends on his power to create a world in which such a figure draws natural breath, living breath. He has his dwelling at the centre of a universe which offers him the use of dragons, knights, magic; and all the company that exist about them; and flowers and dawn and sunset. All this was still just within his reach. He could believe in it, his public could believe in it, sufficiently to make it serviceable. It was, of course, just slipping from his grasp. That is obvious from his own words: His poem, he says, will be called the abundance of an idle brain. His language, too, oddly compounded of the high flown and the vernacular, was just then at the turn. On the one hand we have the old smooth conventions—Tithonus, Cynthia, Phoebus, and the rest; on the other fry and rascal and losel, the common speech that was current on the lips of the women at the door. He was not asking the reader to adopt an unnatural pose; only to think poetically. And the writer’s faith is still effective. We are removed four hundred years from Spenser; and the effort to think back into his mood requires some adjustment, some oblivion; but there is nothing false in what is to be done; it is easier to read Spenser than to read William Morris.
The true difficulty lies elsewhere. It lies in the fact that the poem is a meditation, not a dramatisation. At no point is Spenser under the necessity of bringing his characters to the surface; they lack the final embodiment which is forced so drastically upon the playwright. They sink back into the poet’s mind and thus lack definition. He is talking about them; they are not using their own words. Hence the indistinctness which leads, as undoubtedly it does lead, to monotony. The verse becomes for a time a rocking horse; swaying up and down; a celestial rocking horse, whose pace is always rhythmical and seemly, but lulling, soporofic. It sings us to sleep; it lulls the teeth of the wind. On no other terms, however, could we be kept in being. And to compensate we have the quality of that mind; the sense that we are confined in one continuous consciousness, which is Spenser’s; that he has saturated and enclosed this world, that we live in a great bubble blown from the poet’s brain. Yet if it ignores our own marks, houses, chimneys, roads, the multitudinous details which serve like signposts or features to indicate to us where our emotions lie, it is not a private world of fantasy. Here are the qualities that agitate living people at the moment; spite, greed, jealousy, ugliness, poverty, pain; Spenser in his poet’s castle was as acutely aware of the rubs and tumbles of life as the living, but by virtue of his poetry blew them away into the higher air. So we feel not shut in, but freed; and take our way in a world which gives expression to sensation more vigorously, more exactly than we can manage for ourselves in the flesh. It is-a world of astonishing physical brilliance and intensity; sharpened, intensified as objects are in a clearer air; such as we see them, not in dreams, but when all the faculties are alert and vigorous; when the stuffing and the detail have been brushed aside; and we see the bone and the symmetry; now in a landscape, in Ireland or in Greece; and now when we think of ourselves, under the more intense ray of poetry; under its sharper, its lovelier light.
[written ca. 1935]
Congreve’s Comedies.
The four great plays through which Congreve is immortal take up very little space, and can be bought very cheaply; but they can be seen very seldom, and to read them, silently and in solitude, is to do them an injustice. The best way to repair that injustice is to consider them with the author’s help more critically, if more coldly, than we are able when the words are embodied on the stage. Congreve, the man of mystery, the man of superb genius who ceased to use his genius at his height, was also, as any reader may guess from almost any page, of the class of writers who are not so entirely submerged in their gift but that they can watch it curiously and to some extent guide it even when they are possessed by it. Whatever he has to say in a letter, in a dedication, in a prologue about his art is worth listening to with all our ears. Let us then put to him some of the questions that the remembrance of his plays has left over in the mind before we allow the Tattles and the Foresights, the Wishforts and the Millamants to sweep us off our feet.
First there
