1. _Grow old along with me._ Cf. _Saul_, lines 161-162. See Matthew Arnold's "'Tis time to grow old" for a beautiful statement of the pessimistic att.i.tude toward old age.

7-15. It would be folly, says the Rabbi, to object to the unreasoning ambitions, the fluctuations of desire, the hopes and fears of youth. In fact (ll. 16-30), he counts these very aspirations toward the impossible, this very state of mental and spiritual unrest and doubt, a proof of the spark of divinity which separates men from beasts and allies them to G.o.d. It is a characteristic Browning doctrine that conflict, struggle, the pangs and throes of learning, are the stimuli through which character develops.

40-42. Cf. _Saul_, l. 295.

49-72. In lines 43-48 the Rabbi had urged the subservience of the body to the soul, but in these lines he shows that the life of the flesh is not to be underestimated, that ideal progress comes from a just alliance Of the soul and the body. See Tennyson's "St. Simeon Stylites" for an account of the ascetic ideal in its lowest form.

81. _Adventure brave and new._ In "Prospice" death is reckoned an adversary to be courageously met and overcome. Here the Rabbi is represented as fearless and unperplexed as he contemplates the new life he will lead after death. In both poems we find unquestioning belief in an active and progressive and happy life after death.

85. _Youth ended, I shall try_, etc. Compare Tennyson's "By an Evolutionist."

87. _Leave the fire ashes._ In this figure the "fire" stands for the conflicts of life, the "gold" for whatever has proved of permanent worth, and the "ashes" for whatever has failed to stand the test of time and experience.

92. _A certain moment._ The moment between the fading of the sunset glory and the shutting down of evening darkness is here selected as the moment in which to appraise the work of the day. In the application of the simile to the life of man (lines 97-102) the "moment" apparently refers to old age when man has leisure and wisdom to appraise the Past.

102. _The Future._ The life of his "adventure brave and new" after death.

109-111. In "Old Pictures in Florence" Browning applies this idea to the development of art. As soon as men were content to repose in the perfection of Greek art (the thing "found made") stagnation ensued; the new life of art came when men strove for something new and original, even though their first attempts were crude ("acts uncouth").

120. _Nor let thee feel alone._ The solitude of age gives a chance for unhampered thought.

133-150. One of the things he has learned is that any judgment to be fair must take into account instincts, efforts, desires, as well as accomplishment.

151-186. This metaphor of the wheel is found in _Isaiah_ lxiv, 8; _Jeremiah_ xviii, 2-6; _Romans_ ix, 21. Throughout this metaphor as Browning uses it, man seems to be "pa.s.sive clay" in the hands of the potter, and under the power of the "machinery" the potter uses to give the soul its bent. The tone of the whole poem is, however, one of strenuous endeavor. Ardor, effort, progress, are the keynotes of life from youth to age. But life is finally counted a divine training for the service of G.o.d, and in this training the pious Rabbi sees joined the will of man and the care and guidance of G.o.d.

157. _All that is_, etc. Cf. "Abt Vogler," ll. 69-80.

CALIBAN UPON SETEBOS

The idea of this poem was evolved from Shakspere's Caliban, a strange, misshapen, fish-like being, one of the servants of Prospero in _The Tempest_. He was the son of a foul witch who had potent ministers and could control moon and tides, but could not undo her own hateful sorceries, and who worshiped a G.o.d called Setebos. Morally, Shakspere's Caliban was insensible to kindness, had b.e.s.t.i.a.l pa.s.sions, was cowardly, vengeful, superst.i.tious. He had keen animal instincts and knew the island well. He understood Prospero in some measure; learned to talk, to know the stars, to compose poetry, and took pleasure in music.

_Thou thoughtest_, etc. A quotation from _Psalms_ 1, 21. This sentence is the keynote of Caliban's theological speculations.

1. _Will_. For "he will" instead of "I will." Through most of the poem Caliban speaks of himself in the third person as a child does. But note lines 68-97, where Caliban rises to unusual mental heights under the stimulus of the gourd-fruit-mash and uses the first person. How is it in ll. 100-108, 135-136, 160?

1-23. This portion of Caliban's soliloquy and the portion in lines 284-295 give the setting for his speculations. The hot, still summer day creates a mood in which Caliban's ideas flow out easily into speech. The thunderstorm at the end abruptly calls him back from his speculations to his normal state of subservience and superst.i.tious fear.

24. _Setebos._ The G.o.d of the Patagonians. When the natives were taken prisoners by Magellan, they "cryed upon their devil Setebos to help them." Eden, _History of Travaile_.

25. _He._ The p.r.o.noun of the third person when referring to Setebos is capitalized.

31. _It came of being ill at ease._ Each step in Caliban's reasoning proceeds from some personal experience or observation. In this case he reasons from the fish to Setebos. Caliban attributes to Setebos unlimited power to create and control in whatever is comparatively near at hand and changeable. But Caliban had been affected by the mystery of the starry heavens. The remoteness and fixedness of the stars had suggested a quiet, unalterable, pa.s.sionless force beyond Setebos, who must, therefore, have limitations. He did not make the stars (l. 27), he cannot create a mate like himself (ll. 57-8), he cannot change his nature so as to be like the Quiet above him (ll. 144-5). Hence, like the fish, Setebos had a dissatisfied consciousness of a bliss he was not born for. Discontent with himself, spite, envy, restlessness, love of power as a means of distraction, are the motives that, according to Caliban's reasoning, actuated Setebos in his creation of the world.

45. _The fowls here, beast and creeping thing._ Browning's remarkably minute and accurate knowledge of small animals is well ill.u.s.trated by this poem. For further ill.u.s.tration see _Saul_, the last soliloquy in _Pippa Pa.s.ses_, and the lyric "Thus the Mayne glideth."

75. _Put case_, etc. In determining the natural att.i.tude of Setebos toward his creations, the formula Caliban uses is, Caliban plus power equals Setebos. The ill.u.s.tration from the bird (ll. 75-97) shows cruelty, and unreasoning, capricious exercise of power. The caprice of Setebos is further emphasized in ll. 100-108.

117. _Hath cut a pipe._ In his att.i.tude toward his creatures Setebos is envious of all human worth or happiness if it is for a moment unconscious of absolute dependence on him.

150. _Himself peeped late_, etc. As Caliban gets some poor solace out of imitating Prospero, so one reason for Setebos's creation of the world was a half-scornful attempt to delude himself into apparent content. His imitations, his "make believes," are the unwilling homage his weakness pays to the power of the Quiet.

170-184. The weaknesses of all living beings were special devices whereby Setebos could, through need and fear, torture and rule.

185-199. Setebos worked also out of pure ennui. He liked the exercise of power, he liked to use his "wit," and he needed distraction.

200-210. Setebos hates and favors human beings without discoverable reason.

211-285. It is impossible to discover a way to please Setebos. His favor goes by caprice as does Caliban's with the daring squirrel and the terrified urchin, who please one day, and, doing the same things the next, would bring down vengeance. The only philosophy at which Caliban can arrive is that it is best not to be too happy. Simulated misery is more likely to escape than any show of happiness.

MAY AND DEATH

In memory of Browning's cousin, James Silverthorne, the "Charles" of the poem. The "one plant" of the last two stanzas is supposed to be the _Spotted Persicaria_, "a common weed with purple stains upon its rather large leaves." According to popular tradition this plant grew beneath the Cross, and the stains were made by drops of blood from the Savior's wounds. (Berdoe, _Browning Cyclopaedia_, page 268, quoting from Rev. H.

Friend, _Flowers and Flower Lore_.)

PROSPICE

"Prospice" ("Look forward") was written in the autumn following Mrs.

Browning's death. "It ends with the expression of his triumphant certainty of meeting her, and breaks forth at last into so great a cry of pure pa.s.sion that ear and heart alike rejoice. Browning at his best, Browning in the central fire of his character, is in it." (Brooke, _The Poetry of Browning_, page 251.)

A FACE

"No poem in the volume of _Dramatis Personae_ is connected with pictorial art, unless it be the few lines ent.i.tled 'A Face,' lines of which Emily Patmore, the poet's wife, was the subject, and written, as Browning seldom wrote, for the mere record of beauty. That 'little head of hers'

is transferred to Browning's panel in the manner of an early Tuscan piece of ideal loveliness." (Dowden, _Life of Browning_.)

14. _Correggio._ A famous Italian painter of the Lombard school. These lines well describe his style.

O LYRIC LOVE

These are the closing lines of the first book of _The Ring and the Book_. The pa.s.sage is generally and probably rightly interpreted as an invocation to the spirit of his wife.

A WALL

This poem was written and printed as the Prologue to _Pacchiarotto and How he Worked in Distemper_, published in 1876. It was, however, given the t.i.tle "A Wall" when published in 1880 in _Selections from Robert Browning's Poems, Second Series_. The last two stanzas express one of the fundamental ideas of Browning's poetry. Under the figure of the wall with its pulsating robe of vines and the eagerness of the lover to penetrate to the life within the house, he sets forth his thought of the barrier between himself and a longed-for future life in heaven. The "forth to thee" is to be interpreted as referring to his wife.

HOUSE AND SHOP

Three of Browning's poems, "At the Mermaid," "House," and "Shop," refer with more or less explicitness to Shakspere. The last stanza in "House"

contains a quotation from Wordsworth's "Scorn not the Sonnet" to the effect that in his sonnets Shakspere revealed the most intimate facts of his life. "At the Mermaid" and "House" both combat this idea. In "At the Mermaid" Browning in the person of Shakspere says:

"Which of you did I enable Once to slip within my breast, There to catalogue and label What I like least, what love best, Hope and fear, believe and doubt of, Seek and shun, respect--deride?

Who has right to make a rout of Rarities he found inside?"

As applied to Browning the poems represent the indignation with which he regarded such personal revelations, such utterance of sighs and groans, as characterized Byron (the "Last King" of "At the Mermaid"); but they overstate the impersonal nature of Browning's own work which is frequently a very direct statement of his own emotions and views, while even from his dramatic work it is not difficult to find his "hopes and fears, beliefs and doubts." In stanzas 10-12 of "At the Mermaid," for example, just after he has protested against "leaving bosom's gate ajar," he fully sets forth the joy, the optimism, of his own outlook on life. "Shop" is an indirect protest against the a.s.sumption that Shakspere wrote mainly for money, caring merely for the material success of his work. (See _Poet-Lore_, Vol. III, pp. 216-221, April, 1889, for Browning's tribute to Shakspere.) More directly the poem represents the starved life of the man whom "shop," the business necessary to earn a living, occupies "each day and all day long" with no spirit-life behind.