IV.--KEATS' "LAMIA"

(1820)

LAMIA, ISABELLA, THE EVE OF SAINT AGNES, AND OTHER POEMS. BY JOHN KEATS.

AUTHOR OF _ENDYMION_

A cas.e.m.e.nt high and triple-arch'd there was, All garlanded with carven imag'ries Of fruits, and flowers, and bunches of knot-gra.s.s, And diamonded with panes of quaint device, Innumerable of stains and splendid dyes, As are the tiger-moth's deep damask'd wings; And in the midst, 'mong thousand heraldries, And twilight saints, and dim emblazonings, A shield'd scutcheon blush'd with blood of Queens and Kings.

Full on this cas.e.m.e.nt shone the wintry moon, And threw warm gules on Madeline's fair breast, As down she knelt for heaven's grace and boon; Rose-bloom fell on her hands, together prest, And on her silver cross soft amethyst, And on her hair a glory, like a saint: She seem'd a splendid angel, newly drest, Save wings, for heaven [:--Porphyro grew faint, She knelt, so pure a thing, so free from mortal taint

Anon his heart revives:] her vespers done, Of all its wreathed pearls her hair she frees; Unclasps her warmed jewels one by one; Loosens her fragrant boddice; by degrees Her rich attire creeps rustling to her knees: Half-hidden, like a mermaid in sea-weed, Pensive awhile she dreams awake, and sees, In fancy, fair Saint Agnes in her bed, But dares not look behind, or all the charm is fled.

Soon, trembling in her soft and chilly nest, In sort of wakeful swoon, perplex'd she lay, Until the poppied warmth of sleep oppress'd Her soothed limbs, and soul fatigued away; Flown, like a thought, until the morrow-day; Blissfully haven'd both from joy and pain; Clasp'd like a missal where swart Paynims pray; Blinded alike from sunshine and from rain, As though a rose should shut, and be a bud again.

Such is the description which Mr. Keats has given us, with a delicacy worthy of Christabel, of a high-born damsel, in one of the apartments of a baronial castle, laying herself down devoutly to dream, on the charmed Eve of St. Agnes; and like the radiance, which comes from those old windows upon the limbs and garments of the damsel, is the almost Chaucer-like painting, with which this poet illumes every subject he touches. We have scarcely any thing like it in modern description. It brings us back to ancient days, and

_Beauty making-beautiful old rhymes._

The finest thing in the volume is the paraphrase of Boccaccio's story of the Pot of Basil. Two Florentines, merchants, discovering that their sister Isabella has placed her affections upon Lorenzo, a young factor in their employ, when they had hopes of procuring for her a n.o.ble match, decoy Lorenzo, under pretence of a ride, into a wood, where they suddenly stab and bury him. The antic.i.p.ation of the a.s.sa.s.sination is wonderfully conceived in one epithet, in the narration of the ride--

So the two brothers, and their _murder'd_ man, Rode past fair Florence, to where Arno's stream Gurgles----

Returning to their sister, they delude her with a story of their having sent Lorenzo abroad to look after their merchandises; but the spirit of her lover appears to Isabella in a dream, and discovers how and where he was stabbed, and the spot where they have buried him. To ascertain the truth of the vision, she sets out to the place, accompanied by her old nurse, ignorant as yet of her wild purpose. Her arrival at it, and digging for the body, is described in the following stanzas, than which there is nothing more awfully simple in diction, more nakedly grand and moving in sentiment, in Dante, in Chaucer, or in Spenser:--

She gaz'd into the fresh-thrown mould, as though One glance did fully all its secrets tell; Clearly she saw, as other eyes would know Pale limbs at bottom of a crystal well; Upon the murderous spot she seem'd to grow Like to a native lily of the dell: Then with her knife, all sudden, she began To dig more fervently than misers can.

Soon she turn'd up a soiled glove, whereon Her silk had play'd in purple fantasies, She kiss'd it with a lip more chill than stone, And put it in her bosom, where it dries And freezes utterly unto the bone Those dainties made to still an infant's cries: Then 'gan she work again; nor stay'd her care, But to throw back at times her veiling hair.

That old nurse stood beside her wondering, Until her heart felt pity to the core At sight of such a dismal labouring, And so she kneeled, with her locks all h.o.a.r, And put her lean hands to the horrid thing: Three hours they labour'd at this travail sore; At last they felt the kernel of the grave, And Isabella did not stamp and rave.

To pursue the story in prose:--They find the body, and with their joint strengths sever from it the head, which Isabella takes home, and wrapping it in a silken scarf, entombs it in a garden-pot, covers it with mould, and over it she plants sweet basil, which, watered with her tears, thrives so that no other basil tufts in all Florence throve like her basil. How her brothers, suspecting something mysterious in this herb, which she watched day and night, at length discover the head, and secretly convey the basil from her; and how from the day that she loses her basil she pines away, and at last dies [--for this], we must refer our readers to the poem, or to the divine germ of it in Boccaccio. It is a great while ago since we read the original; and in this affecting revival of it we do but

_Weep again a long-forgotten woe._

More exuberantly rich in imagery and painting is the story of the Lamia.

It is of as gorgeous stuff as ever romance was composed of. Her first appearance in serpentine form--

----a beauteous wreath with melancholy eyes--

her dialogue with Hermes, the _Star of Lethe_, as he is called by one of these prodigal phrases which Mr. Keats abounds in, which are each a poem in a word, and which in this instance lays open to us at once, like a picture, all the dim regions and their inhabitants, and the sudden coming of a celestial among them; the charming of her into woman's shape again by the G.o.d; her marriage with the beautiful Lycius; her magic palace, which those who knew the street, and remembered it complete from childhood, never remembered to have seen before; the few Persian mutes, her attendants,

----who that same year Were seen about the markets: none knew where They could inhabit;----

the high-wrought splendours of the nuptial bower, with the fading of the whole pageantry, Lamia, and all, away, before the glance of Apollonius,--are all that fairy land can do for us. They are for younger impressibilities. To _us_ an ounce of feeling is worth a pound of fancy; and therefore we recur again, with a warmer grat.i.tude, to the story of Isabella and the pot of basil, and those never-cloying stanzas which we have cited, and which we think should disarm criticism, if it be not in its nature cruel; if it would not deny to honey its sweetness, nor to roses redness, nor light to the stars in Heaven; if it would not bay the moon out of the skies, rather than acknowledge she is fair.

SIR THOMAS MORE

(1820)

Of the writings of this distinguished character little is remembered at present beyond his _Utopia_, and some Epigrams. But there is extant a ma.s.sive folio of his Theological Works in English, partly Practical Divinity, but for the greater part Polemic, against the grand Lutheran Heresy, just then beginning to flower. From these I many years ago made some extracts, rejecting only the antiquated orthography, (they being intended only for my own amus.e.m.e.nt) except in some instances of proper names, &c. I send them you as I find them, thinking that some of your readers may consider them as curious. The first is from a Tract against Tyndale, called the _Confutation of Tyndale's Answer_.[40] The author of _Religio Medici_ somewhere says, "his conscience would give him the lye, if she should say that he absolutely detested or hated any essence _but the Devil_." Whether Browne was not out in his metaphysics, when he supposed himself capable of hating, that is, _entertaining a personal aversion to_, a being so abstracted, or such a Concrete of all irreconcileable abstractions rather, as usually pa.s.ses for the meaning of that name, I contend not; but that the same hatred in kind, which he professed against our great spiritual enemy, was in downright earnest cultivated and defended by More against that portentous phenomenon in those times, a _Heretic_, from his speeches against Luther and Tyndale cannot for a moment be doubted. His account of poor Hytton which follows (a reformado priest of the day) is penned with a wit and malice hyper-satanic. It is infinitely diverting in the midst of its diabolism, if it be not rather, what Coleridge calls,

Too wicked for a smile, too foolish for a tear.

[40] To some foregone Tract of More's, of which I have lost the t.i.tle.

----"now to the intent that ye may somewhat see what good Christian faith Sir Thomas Hytton was of, this new saint of Tindale's canonization, in whose burning Tindale so gaily glorieth, and which hath his holiday so now appointed to him, that St. Polycarpus must give him place in the Calendar, I shall somewhat show you what wholesome heresies this holy martyr held. First ye shall understand, that he was a priest, and falling to Luther's sect, and after that to the sect of Friar Huskin and Zwinglius, cast off matins and ma.s.s, and all divine service, and so became an apostle, sent to and fro, between our English heretics beyond the sea, and such as were here at home. Now happed it so, that after he had visited here his holy congregations in divers corners and luskes lanes, and comforted them in the Lord to stand stiff with the devil in their errors and heresies, as he was going back again at Gravesend, _G.o.d considering the great labour that he had taken already, and determining to bring his business to his well-deserved end, gave him suddenly such a favour and so great a grace in the visage, that every man that beheld him took him for a thief_. For whereas there had been certain linen clothes pilfered away that were hanging on an hedge, and Sir Thomas Hytton was walking not far off _suspiciously in the meditation of his heresies_: the people doubting that the beggarly knave had stolen the clouts, fell in question with him and searched him, and so found they certain letters secretly conveyed in his coat, written from evangelical brethren here unto the evangelical heretics beyond the sea. And upon those letters founden, he was with his letters brought before the most Rev. Father in G.o.d the Archbishop of Canterbury, and afterward as well by his Lordship as by the Rev. Father the Bishop of Rochester examined, and after for his abominable heresies delivered to the secular hands and burned."

What follows (from the same Tract) is _mildened_ a little by the introduction of the name of Erasmus, More's intimate friend; though by the sting in the rear of it, it is easy to see, that it was to a little temporising only, and to some thin politic part.i.tions from these Reformers, that Erasmus owed his exemption from the bitter anathemas More had in store for them. The _love_ almost make the _hate_ more shocking by the contrast!

----"Then he (Tyndale) asketh me why I have not contended with Erasmus, whom he calleth my darling, of all this long while, for translating of this word _ecclesia_ into this word _congregatio_.

And then he cometh forth with his feat proper taunt, that I favour him of likelihood for making of his Book of MORIA in my house. There had he hit me, lo! save for lack of a little salt. I have not contended with Erasmus my darling, because I found no such malicious intent with Erasmus my darling, as I find with Tyndale. For had I found with Erasmus my darling the shrewd intent and purpose, that I find in Tyndale, Erasmus my darling should be no more my darling.

But I find in Erasmus my darling, that he detesteth and abhorreth the errors and heresies, that Tyndale plainly teacheth and abideth by, and therefore Erasmus my darling shall be my dear darling still.

And surely if Tyndale had either never taught them, or yet had the grace to revoke them, then should Tyndale be my dear darling too.

But while he holdeth such heresies still, I cannot take for my darling him that the devil taketh for his darling."

The next extract is from a "Dialogue concerning Heresies," and has always struck me as a master-piece of eloquent logic, and something in the manner of Burke, when he is stripping a sophism _sophistically_; as he treats Paine, and others _pa.s.sim_.

----"And not to be of the foolish mind that Luther is, which wished in a sermon of his, that he had in his hand all the pieces of the holy cross, and saith that, if he so had, he would throw them there as never sun should shine on them. And for what worshipful reason would the wretch do such villainy to the cross of Christ? because, as he saith, that there is so much gold now bestowed about the garnishing of the pieces of the cross, that there is none left for poor folk. Is not this an high reason? as though all the gold, that is now bestowed about the pieces of the holy cross, would not have failed to have been given to poor men, if they had not been bestowed about the garnishing of the cross. And as though there were nothing lost, but that is bestowed about Christ's cross. Take all the gold, that is spent about all the pieces of Christ's cross through Christendom (albeit many a good Christen prince, and other goodly people, hath honourably garnished many pieces thereof), yet, if all the gold were gathered together, it would appear a poor portion, in comparison of the gold that is bestowed upon cups. What speak we of cups? in which the gold, albeit that it be not given to poor men, yet is it saved, and may be given in alms when men will, _which they never will_; how small a portion, ween we, were the gold about all the pieces of Christ's cross, if it were compared with the gold that is _quite cast away_ about the gilting of knives, swords, spurs, arras, and painted clothes: and (as though these things could not consume gold fast enough) the gilting of posts, and whole roofs, not only in palaces of princes and great prelates, but also many right mean men's houses. And yet, among all these things, could Luther spy no gold that _grievously glittered in his bleared eyes_, but only about the cross of Christ.--For that gold, if it were thence, the wise man weeneth, it would be straight given to poor men, and that where he daily see'th, that such as have their purse full of gold, give to the poor not one piece thereof; but, if they give ought, they ransack the bottom among all the gold, to seek out here an halfpenny, or _in his country_ a bra.s.s penny whereof four make a farthing: _such goodly causes find they, that pretend holiness for the colour of their cloaked heresies_." [Book I., Chapter 2.]

I subjoin from the same "Dialogue" More's cunning defence of Miracles done at Saints' shrines, on Pilgrimages, &c. all which he defends, as he was bound by holy church to do, most stoutly. The _manner_ of it is arch and surprising, and the narration infinitely naive; the _matter_ is the old fallacy of confounding miracles (things happening out of nature) with natural things, the grounds of which we cannot explain. In this sense every thing is a miracle, and nothing is.

----"And first if men should tell you, that they saw before an image of the crucifix a dead man raised to life, ye would much marvel thereof, and so might ye well; yet could I tell you somewhat that I have seen myself, that methinketh as great marvel, but I have no l.u.s.t to tell you, because that ye be so circ.u.mspect and ware in belief of any miracles, that ye would not believe it for me, but mistrust me for it.

"Nay, Sir (quod he), in good faith, if a thing seemed to me never so far unlikely, yet if ye would earnestly say that yourself have seen it, I neither would nor could mistrust it.

"Well (quod I), then ye may make me the bolder to tell ye. And yet will I tell you nothing, but that I would, if need were, find you good witness to prove it.

"It shall not need, Sir (quod he), but I beseech you let me hear it.

"Forsooth (quod I), because we speak of a man raised from death to life. There was in the parish of St. Stephen's in Walbrook, in London, where I dwelled before I come to Chelsith, a man and a woman, which are yet quick and quething, and young were they both.

The eldest I am sure pa.s.seth not twenty-four. It happed them, as doth among folk, the one to cast the mind to the other. And after many lets, for the maiden's mother was much against it, at last they came together, and were married in St. Stephen's church, which is not greatly famous for any miracles, but yet yearly on St. Stephen's day it is somewhat sought unto and visited with folk's devotion. But now short tale to make, this young woman (as manner is in brides ye wot well) was at night brought to bed with honest women. And then after that went the bridegroom to bed, and every body went their ways, and left them twain there alone. And the same night, yet abide let me not lie, now in faith to say the truth I am not very sure of the time, but surely as it appeared afterward, it was of likelihood the same night, or some other time soon after, except it happened a little before.

"No force for the time (quod he).

"Truth (quod I), and as for the matter, all the parish will testify for truth, the woman was known for so honest. But for the conclusion, the seed of them twain turned in the woman's body, first into blood, and after into shape of man-child. And then waxed quick, and she great therewith. And was within the year delivered of a fair boy, and forsooth it was not then (for I saw it myself) pa.s.sing the length of a foot. And I am sure he has grown now an inch longer than I.

"How long is it ago? (quod he).

"By my faith (quod I) about twenty-one years.

"Tush! (quod he), this is a worthy miracle!

"In good faith (quod I), never wist I that any man could tell that he had any other beginning. And methinketh that this is as great a miracle as the raising of a dead man." [Book I., Chapter 10.]

Diabolical Possession was a rag of the old abomination, which this Contunder of Heresies thought himself obliged no less to wrap tightly about the loins of his faith, than any of the _splendiores panni_ of the old red Harlot. But (read with allowance for the belief of the times) the narrative will be found affecting, particularly in what relates to the parents of the damsel, "rich, and sore abashed."