Pre-Raphaelite and other Poets. Lafcadio HearnЧитать онлайн книгу.
the beginning until very nearly the close, we had an uninterrupted crescendo, as we should say in music—that is, a gradual intensification of the passion expressed. With the stroke of the death-bell the passion subsides. The revenge is satisfied, the irreparable wrong is done to avenge a wrong, and with the entrance of the ghost the whole consequence of the act begins to appear within the soul of the actor. I know of nothing more terrible in literature than this poem, as expressing certain phases of human feeling, and nothing more intensely true. The probability or improbability of the incidents is of no more consequence than is the unreality of the witch-belief. It is enough that such beliefs once existed to make us know that the rest is not only possible but certain. For a time we are really subjected to the spell of a mediæval nightmare.
As we have seen, the above poem is mainly a subjective study. As an objective study, "The White Ship" shows us an equal degree of power, appealing to the visual faculty. We cannot read it all, nor is this necessary. A few examples will be sufficient. This ballad is in distichs, and has a striking refrain. The story is founded upon historical fact. The son and heir of the English king Henry I, together with his sister and many knights and ladies, was drowned on a voyage from France to England, and it is said that the king was never again seen to smile after he had heard the news. Rossetti imagines the story told by a survivor—a butcher employed on the ship, the lowest menial on board. Such a man would naturally feel very differently toward the prince from others of the train, and would criticise him honestly from the standpoint of simple morality.
Eighteen years till then he had seen,
And the devil's dues in him were eighteen.
The peasant thus estimates the ruler who breaks the common laws of God and man. Nevertheless he is just in his own way, and can appreciate unselfishness even in a man whom he hates.
He was a Prince of lust and pride;
He showed no grace till the hour he died.
… . …
God only knows where his soul did wake,
But I saw him die for his sister's sake.
It is a simple mind of this sort that can best tell a tragical story; and the butcher's story is about the most perfect thing imaginable of its kind. Here also we have one admirable bit of subjective work, the narration of the butcher's experience in the moment of drowning. I suppose you all know that when one is just about to die, or in danger of sudden death, the memory becomes extraordinarily vivid, and things long forgotten flash into the mind as if painted by lightning, together with voices of the past.
I Berold was down in the sea;
Passing strange though the thing may be,
Of dreams then known I remember me.
Not dreams in the sense of visions of sleep, but images of memory.
Blithe is the shout on Harfleur's strand
When morning lights the sails to land:
And blithe is Honfleur's echoing gloam
When mothers call the children home:
And high do the bells of Rouen beat
When the Body of Christ goes down the street.
These things and the like were heard and shown
In a moment's trance 'neath the sea alone;
And when I rose, 'twas the sea did seem,
And not these things, to be all a dream.
In the moment after the sinking of the ship, under the water, the man remembers what he most loved at home—mornings in a fishing village, seeing the ships return; evenings in a like village, and the sound of his own mother's voice calling him home, as when he was a little child at play; then the old Norman city that he knew well, and the church processions of Corpus Christi (Body of Christ), the great event of the year for the poorer classes. Why he remembered such things at such a time he cannot say; it seemed to him a very ghostly experience, but not more ghostly than the sight of the sea and the moon when he rose again.
The ship was gone and the crowd was gone,
And the deep shuddered and the moon shone;
And in a strait grasp my arms did span
The mainyard rent from the mast where it ran;
And on it with me was another man.
Where lands were none 'neath the dim sea-sky,
We told our names, that man and I.
"O I am Godefroy de l'Aigle hight,
And son I am to a belted knight."
"And I am Berold the butcher's son,
Who slays the beasts in Rouen town."
The touch here, fine as it is, is perfectly natural. The common butcher finds himself not only for the moment in company with a nobleman, but able to talk to him as a friend. There is no rank or wealth between sky and sea—or, as a Japanese proverb says, "There is no king on the road of death." The refrain of the ballad utters the same truth:
Lands are swayed by a King on a throne, The sea hath no King but God alone.
Both in its realism and in its emotion this ballad is a great masterpiece. It is much superior to "The King's Tragedy," also founded upon history. "The King's Tragedy" seems to us a little strained; perhaps the poet attempted too much. I shall not quote from it, but will only recommend a reading of it to students of English literature because of its relation to a very beautiful story—the story of the courtship of James I of Scotland, and of how he came to write his poem called "The King's Quhair."
Another ballad demands some attention and explanation, though it is not suitable for reading in the classroom. It is an expression of passion—but not passion merely human; rather superhuman and evil. For she who speaks in this poem is not a woman like "Sister Helen"; she is a demon.
Not a drop of her blood was human,
But she was made like a soft sweet woman.
Perhaps the poet desired to show us here the extremest imaginative force of hate and cruelty—not in a mortal being, because that would repel us, but in an immortal being, in whom such emotion can only inspire fear. Emotionally, the poet's conception is of the Middle Ages, but the tradition is incomparably older; we can trace it back to ancient Assyrian beliefs. Coming to us through Hebrew literature, this strange story has inspired numberless European poets and painters, besides the author of "Eden Bower." You should know the story, because you will find a great many references to it in the different literatures of Europe.
Briefly, Lilith is the name of an evil spirit believed by the ancient Jews and by other Oriental nations to cause nightmare. But she did other things much more evil, and there were curious legends about her. The Jews said that before the first woman, Eve, was created, Adam had a demon wife by whom he became the father of many evil spirits. When Eve was created and given to him in marriage, Lilith was necessarily jealous, and resolved to avenge herself upon the whole human race. It is even to-day the custom among Jews to make a charm against Lilith on their marriage night; for Lilith is especially the enemy of brides.
But the particular story about Lilith that mostly figures in poetry and painting is this: If any young man sees Lilith, he must at once fall in love with her, because she is much more beautiful than any human being; and if he falls in love with her, he dies. After his death, if his body is opened by the doctors, it will be found that a long golden hair, one strand of woman's hair, is fastened round his heart. The particular evil in which Lilith delights is the destruction of youth.
In Rossetti's poem Lilith is represented only as declaring to her demon lover, the Serpent, how she will avenge herself upon Adam and upon Eve. The ideas are in one way extremely interesting; they represent the most tragical and terrible form of jealousy—that jealousy written of in the Bible as being like the very fires of Hell. We might say that in Victorian verse this is the unique poem of jealousy, in a female personification.