"True No-meaning puzzles more than Wit."

The poets themselves, as if conscious that they are objects of suspicion, are inclined to be apologetic, and endeavor to show that they are doing business on a sound prosaic basis. Wordsworth set the example of such painstaking self-justification. His conscience compelled him to make amends to the literal minded Public for poetic indiscretions, and to offer to settle all claims for damages. What a shame-faced excuse he makes for the n.o.ble lines on Rob Roy's grave. "I have since been told that I was misinformed as to the burial-place of Rob Roy; if so, I may plead in excuse that I wrote on apparently good authority, namely that of a well-educated lady who lived at the head of the lake."

One is reminded of the preface to the works of The Sweet Singer of Michigan: "This little book is composed of truthful pieces. All those which speak of being killed, died, or drowned are truthful songs, others are more truth than poetry."

It is against this mistaken conscientiousness that the Gentle Reader protests. He insists that the true "defense of poesy" is that it has an altogether different function from prose. It is not to be appreciated by the prosaic understanding; unless, indeed, that awkward faculty be treated to some Delsartean decomposing exercises to get rid of its stiffness.

"When I want more truth than poetry," he says, "I will go directly to The Sweet Singer of Michigan, or I will inquire of the well-educated lady who lives at the head of the lake. I do not like to have a poet troubled about such small matters."

Then he reads with approval the remarks of one of his own order who lived in the seventeenth century, who protests against those "who take away the liberty of a poet and fetter his feet in the shackles of an historian. For why should a poet doubt in story to mend the intrigues of fortune by more delightful conveyances of probable fictions because austere historians have entered into bond to truth; an obligation which were in poets as foolish and unnecessary as is the bondage of false martyrs, who lie in chains for a mistaken opinion. But by this I would imply that truth, narrative and past, is the idol of historians (who worship a dead thing), and truth operative and by effects continually alive is the mistress of poets, who hath not her existence in matter but in reason."

I am well aware that the att.i.tude of the Gentle Reader seems to many strenuous persons to be unworthy of our industrial civilization. These persons insist that we shall make hard work of our poetry, if for no other reason than to preserve our self-respect. Here as elsewhere they insist upon the stern law that if a man will not labor neither shall he eat. Even the poems of an earlier and simpler age which any child can understand must be invested with some artificial difficulty. The learned guardians of these treasures insist that they cannot be appreciated unless there has been much preliminary wrestling with a "critical apparatus," and much delving among "original sources." This is the same principle that makes the prudent householder provide a sharp saw and a sufficient pile of cord wood as a test to be applied to the stranger who asks for a breakfast. There is much academic disapproval of one who in defiance of all law insists on enjoying poetry after his own "undressed, unpolished, uneducated, unpruned, untrained, or rather unlettered, or ratherest unconfirmed fashion." I, however, so thoroughly sympathize with the Gentle Reader that I desire to present his point of view.

To understand poetry is a vain ambition. That which we fully understand is the part that is not poetry. It is that which pa.s.ses our understanding which has the secret in itself. There is an incommunicable grace that defies all attempts at a.n.a.lysis. Poetry is like music; it is fitted, not to define an idea or to describe a fact, but to voice a mood. The mood may be the mood of a very simple person,--the mood of a shepherd watching his flocks, or of a peasant in the fields; or, on the other hand, it may be the mood of a philosopher whose mind has been engrossed with the most subtle problems of existence. But in each case the mood, by some suggestion, must be communicated to us. Thoughts and facts must be transfigured; they must come to us as through some finer medium. As we are told that we must experience religion before we know what religion is, so we must experience poetry. The poet is the enchanter, and we are the willing victims of his spells:--

"Would'st thou see A man i' th' clouds and hear him speak to thee?

Would'st thou be in a dream and yet not sleep?

Or would'st thou in a moment laugh and weep?

Wouldest thou lose thyself and catch no harm?

And find thyself again without a charm?

O then come hither And lay my book, thy head and heart together."

Only the reader who yields to the charm can dream the dream. The poet may weave his story of the most common stuff, but "there's magic in the web of it." If we are conscious of this magical power, we forgive the lack of everything else. The poet may be as ignorant as Aladdin himself, but he has a strange power over our imaginations. At his word they obey, traversing continents, building palaces, painting pictures. They say, "We are ready to obey as thy slaves, and the slaves of all that have that lamp in their hands,--we and the other slaves of the lamp."

This is the characteristic of the poet's power. He does not construct a work of the imagination,--he makes our imaginations do that. That is why the fine pa.s.sages of elaborate description in verse are usually failures. The verse-maker describes accurately and at length. The poet speaks a word, and Presto! change! We are transported into a new land, and our eyes are "baptized into the grace and privilege of seeing."

Many have taken in hand to write descriptions of spring; and some few painstaking persons have nerved themselves to read what has been written. I turn to the prologue of the "Canterbury Tales;" it is not about spring, it is spring, and I am among those who long to go upon a pilgrimage. A description of a jungle is an impertinence to one who has come under the spell of William Blake's

"Tiger! tiger! burning bright In the forest of the night."

Those fierce eyes glowing there in the darkness sufficiently illuminate the scene. Immediately it is midsummer, and we feel all its delicious languor when Browning's David sings of

"The sleep in the dried river-channel where bulrushes tell That the water was wont to go warbling so softly and well."

The first essential to the enjoyment of poetry is leisure. The demon Hurry is the tempter, and knowledge is the forbidden fruit in the poet's paradise. To enjoy poetry, you must renounce not only your easily besetting sins, but your easily besetting virtues as well. You must not be industrious, or argumentative, or conscientious, or strenuous. I do not mean that you must be a person of unlimited leisure and without visible means of support. I have known some very conscientious students of literature who, when off duty, found time to enjoy poetry. I mean that if you have only half an hour for poetry, for that half hour you must be in a leisurely frame of mind.

The poet differs from the novelist in that he requires us to rest from our labors. The ordinary novel is easy reading, because it takes us as we are, in the midst of our hurry. The mind has been going at express speed all the day; what the novelist does is to turn the switch, and off we go on another track. The steam is up, and the wheels go around just the same. The great thing is still action, and we eagerly turn the pages to see what is going to happen next,--unless we are reading some of our modern realistic studies of character. Even then we are lured on by the expectation that, at the last moment, something may happen. But when we turn to the poets, we are in the land of the lotus-eaters. The atmosphere is that of a perfect day,

"Whereon it is enough for me Not to be doing, but to be."

Into this land our daily cares cannot follow us. It is an

"enchanted land, we know not where, But lovely as a landscape in a dream."

Once in this enchanted country, haste seems foolish. Why should we toil on as if we were walking for a wager? It is as if one had the privilege of joining Izaak Walton as he loiters in the cool shade of a sweet honeysuckle hedge, and should churlishly trudge on along the dusty highway rather than accept the gentle angler's invitation: "Pray, let us rest ourselves in this sweet, shady arbor of jessamine and myrtle; and I will requite you with a bottle of sack, and when you have pledged me, I will repeat the verses I promised you." One may, as a matter of strict conscience, be both a pedestrian and a prohibitionist, and yet not find it in his heart to decline such an invitation.

The poets who delight us with their verses are not always serious-minded persons with an important thought to communicate. When I read,

"In Xanadu did Kublai Khan A stately pleasure-dome decree,"

I am not a bit wiser than I was before, but I am a great deal happier; although I have not the slightest idea where Xanadu was, and only the vaguest notion of Kublai Khan.

There are poems whose charm lies in their illusiveness. Fancy any one trying to explain Rossetti's "Blessed Damozel." Yet when the mood is on us we see her as she leans

"From the gold bar of Heaven: Her eyes were deeper than the depth Of waters stilled at even; She had three lilies in her hand And the stars in her hair were seven."

We look over the mystic ramparts and are dimly conscious that

"the souls mounting up to G.o.d Went by her like thin flames."

This is not astronomy nor theology, nor any of the things we know all about--it is only poetry.

Let no one trouble me by attempting to elucidate "Childe Roland to the Dark Tower came." I do not care for a Baedeker. I prefer to lose my way.

I love the darkness rather than light. I do not care for a topographical chart of the hills that

"like giants at a hunting lay, Chin upon hand."

The mood in which we enjoy such poetry is that described in Emerson's "Forerunners."

"Long I followed happy guides, I could never reach their sides.

But no speed of mine avails To hunt upon their shining trails.

On eastern hills I see their smokes, Mixed with mist by distant lochs.

I met many travelers Who the road had surely kept: They saw not my fine revelers."

If our thoughts make haste to join these "fine revelers," rejoicing in the sense of freedom and mystery, delighting in the mist and the wind, careless of attaining so that we may follow the shining trails, all is well.

As there are poems which are not meant to be understood, so there are poems that are not meant to be read; that is, to be read through. There is Keats's "Endymion," for instance. I have never been able to get on with it. Yet it is delightful,--that is the very reason why I do not care to get on with it. Wherever I begin, I feel that I might as well stay where I am. It is a sweet wilderness into which the reader is introduced.

"Paths there were many, Winding through palmy fern and rushes fenny And ivy banks; all leading pleasantly To a wide lawn...

Who could tell The freshness of the s.p.a.ce of heaven above, Edged round with dark tree-tops?--through which a dove Would often beat its wings, and often, too, A little cloud would move across the blue."

We are brought into the very midst of this pleasantness. Deep in the wood we see fair faces and garments white. We see the shepherds coming to the woodland altar.

"A crowd of shepherds with as sunburnt looks As may be read of in Arcadian books; Such as sat list'ning round Apollo's pipe When the great deity, for earth too ripe, Let his divinity o'erflowing die In music, through the vales of Thessaly."

We see the venerable priest pouring out the sweet-scented wine, and then we see the young Endymion himself:--

"He seemed To common lookers-on like one who dreamed Of idleness in groves Elysian."

What happened next? What did Endymion do? Really, I do not know. It is so much pleasanter, at this point, to close the book, and dream "of idleness in groves Elysian." The chances are that when one turns to the poem again he will not begin where he left off, but at the beginning, and read as if he had never read it before; or rather, with more enjoyment because he has read it so many times:--

"A thing of beauty is a joy forever: Its loveliness increases; it will never Pa.s.s into nothingness; but still will keep A bower quiet for us, and a sleep Full of sweet dreams, and health, and quiet breathing."