John Donne - Delphi Poets Series (103 page)

For, though mind be the heaven, where love may sit,

Beauty a convenient type may be to figure it,

he writes, in the
Valediction to his Book
, thus giving formal expression to his heresy. ‘The greatest wit, though not the best poet of our nation,’ Dryden called him; the greatest intellect, that is, which had expressed itself in poetry. Dryden himself was not always careful to distinguish between what material was fit and what unfit for verse; so that we can now enjoy his masterly prose with more equable pleasure than his verse. But he saw clearly enough the distinction in Donne between intellect and the poetical spirit; that fatal division of two forces, which, had they pulled together instead of apart, might have achieved a result wholly splendid. Without a great intellect no man was ever a great poet; but to possess a great intellect is not even a first step in the direction of becoming a poet at all.

Compare Donne, for instance, with Herrick. Herrick has little enough of the intellect, the passion, the weight and the magnificence of Donne; but, setting out with so much less to carry, he certainly gets first to the goal, and partly by running always in the right direction. The most limited poet in the language, he is the surest. He knows the airs that weave themselves into songs, as he knows the flowers that twine best into garlands. Words come to him in an order which no one will ever alter, and no one will ever forget. Whether they come easily or not is no matter; he knows when they have come right, and they always come right before he lets them go. But Donne is only occasionally sure of his words as airs; he sets them doggedly to the work of saying something, whether or no they step to the beat of the music. Conscious writer though he was, I suppose he was more or less unconscious of his extraordinary felicities, more conscious probably of how they came than of what they were doing. And they come chiefly through a sudden heightening of mood, which brings with it a clearer and a more exalted mode of speech, in its merely accurate expression of itself. Even then I cannot imagine him quite reconciled to beauty, at least actually doing homage to it, but rather as one who receives a gift by the way.

1899.

JOHN DONNE by Robert Lynd

Izaak Walton in his short life of Donne has painted a figure of almost seraphic beauty. When Donne was but a boy, he declares, it was said that the age had brought forth another Pico della Mirandola. As a young man in his twenties, he was a prince among lovers, who by his secret marriage with his patron’s niece — ”for love,” says Walton, “is a flattering mischief” — purchased at first only the ruin of his hopes and a term in prison. Finally, we have the later Donne in the pulpit of St. Paul’s represented, in a beautiful adaptation of one of his own images, as “always preaching to himself, like an angel from a cloud, though in none; carrying some, as St. Paul was, to Heaven in holy raptures, and enticing others by a sacred art and courtship to amend their lives.” The picture is all of noble charm. Walton speaks in one place of “his winning behaviour — which, when it would entice, had a strange kind of elegant irresistible art.” There are no harsh phrases even in the references to those irregularities of Donne’s youth, by which he had wasted the fortune of £3,000 — equal, I believe, to more than £30,000 of our money — bequeathed to him by his father, the ironmonger. “Mr. Donne’s estate,” writes Walton gently, referring to his penury at the time of his marriage, “was the greatest part spent in many and chargeable travels, books, and dear-bought experience.” It is true that he quotes Donne’s own confession of the irregularities of his early life. But he counts them of no significance. He also utters a sober reproof of Donne’s secret marriage as “the remarkable error of his life.” But how little he condemned it in his heart is clear when he goes on to tell us that God blessed Donne and his wife “with so mutual and cordial affections, as in the midst of their sufferings made their bread of sorrow taste more pleasantly than the banquets of dull and low-spirited people.” It was not for Walton to go in search of small blemishes in him whom he regarded as the wonder of the world — him whose grave, mournful friends “strewed … with an abundance of curious and costly flowers,” as Alexander the Great strewed the grave of “the famous Achilles.” In that grave there was buried for Walton a whole age magnificent with wit, passion, adventure, piety and beauty. More than that, the burial of Donne was for him the burial of an inimitable Christian. He mourns over “that body, which once was a Temple of the Holy Ghost, and is now become a small quantity of Christian dust,” and, as he mourns, he breaks off with the fervent prophecy, “But I shall see it reanimated.” That is his valediction. If Donne is esteemed three hundred years after his death less as a great Christian than as a great pagan, this is because we now look for him in his writings rather than in his biography, in his poetry rather than in his prose, and in his
Songs and Sonnets
and
Elegies
rather than in his
Divine Poems
. We find, in some of these, abundant evidence of the existence of a dark angel at odds with the good angel of Walton’s raptures. Donne suffered in his youth all the temptations of Faust. His thirst was not for salvation but for experience — experience of the intellect and experience of sensation. He has left it on record in one of his letters that he was a victim at one period of “the worst voluptuousness, an hydroptic, immoderate desire of human learning and languages.” Faust in his cell can hardly have been a more insatiate student than Donne. “In the most unsettled days of his youth,” Walton tells us, “his bed was not able to detain him beyond the hour of four in the morning; and it was no common business that drew him out of his chamber till past ten; all which time was employed in study; though he took great liberty after it.” His thoroughness of study may be judged from the fact that “he left the resultance of 1,400 authors, most of them abridged and analyzed with his own hand.” But we need not go beyond his poems for proof of the wilderness of learning that he had made his own. He was versed in medicine and the law as well as in theology. He subdued astronomy, physiology, and geography to the needs of poetry. Nine Muses were not enough for him, even though they included Urania. He called in to their aid Galen and Copernicus. He did not go to the hills and the springs for his images, but to the laboratory and the library, and in the library the books that he consulted to the greatest effect were the works of men of science and learning, not of the great poets with whom London may almost be said to have been peopled during his lifetime. I do not think his verse or correspondence contains a single reference to Shakespeare, whose contemporary he was, being born only nine years later. The only great Elizabethan poet whom he seems to have regarded with interest and even friendship was Ben Jonson. Jonson’s Catholicism may have been a link between them. But, more important than that, Jonson was, like Donne himself, an inflamed pedant. For each of them learning was the necessary robe of genius. Jonson, it is true, was a pedant of the classics, Donne of the speculative sciences; but both of them alike ate to a surfeit of the fruit of the tree of knowledge. It was, I think, because Donne was to so great a degree a pagan of the Renaissance, loving the proud things of the intellect more than the treasures of the humble, that he found it easy to abandon the Catholicism of his family for Protestantism. He undoubtedly became in later life a convinced and passionate Christian of the Protestant faith, but at the time when he first changed his religion he had none of the fanaticism of the pious convert. He wrote in an early satire as a man whom the intellect had liberated from dogma-worship. Nor did he ever lose this rationalist tolerance. “You know,” he once wrote to a friend, “I have never imprisoned the word religion…. They” (the churches) “are all virtual beams of one sun.” Few converts in those days of the wars of religion wrote with such wise reason of the creeds as did Donne in the lines:

To adore or scorn an image, or protest,

May all be bad; doubt wisely; in strange way

To stand inquiring right, is not to stray;

To sleep or run wrong is. On a huge hill,

Cragged and steep, Truth stands, and he that will

Reach her, about must and about must go;

And what the hill’s suddenness resists win so.

This surely was the heresy of an inquisitive mind, not the mood of a theologian. It betrays a tolerance springing from ardent doubt, not from ardent faith.

It is all in keeping with one’s impression of the young Donne as a man setting out bravely in his cockle-shell on the oceans of knowledge and experience. He travels, though he knows not why he travels. He loves, though he knows not why he loves. He must escape from that “hydroptic, immoderate” thirst of experience by yielding to it. One fancies that it was in this spirit that he joined the expedition of Essex to Cadiz in 1596 and afterwards sailed to the Azores. Or partly in this spirit, for he himself leads one to think that his love-affairs may have had something to do with it. In the second of those prematurely realistic descriptions of storm and calm relating to the Azores voyage, he writes:

Whether a rotten state, and hope of gain,

Or to disuse me from the queasy pain

Of being belov’d, and loving, or the thirst

Of honour, or fair death, out pusht me first.

In these lines we get a glimpse of the Donne that has attracted most interest in recent years — the Donne who experienced more variously than any other poet of his time “the queasy pain of being beloved and loving.” Donne was curious of adventures of many kinds, but in nothing more than in love. As a youth he leaves the impression of having been an Odysseus of love, a man of many wiles and many travels. He was a virile neurotic, comparable in some points to Baudelaire, who was a sensualist of the mind even more than of the body. His sensibilities were different as well as less of a piece, but he had something of Baudelaire’s taste for hideous and shocking aspects of lust. One is not surprised to find among his poems that “heroical epistle of Sappho to Philaenis,” in which he makes himself the casuist of forbidden things. His studies of sensuality, however, are for the most part normal, even in their grossness. There was in him more of the Yahoo than of the decadent. There was an excremental element in his genius as in the genius of that other gloomy dean, Jonathan Swift. Donne and Swift were alike satirists born under Saturn. They laughed more frequently from disillusion than from happiness. Donne, it must be admitted, turned his disillusion to charming as well as hideous uses.
Go and Catch a Falling Star
is but one of a series of delightful lyrics in disparagement of women. In several of the
Elegies
, however, he throws away his lute and comes to the satirist’s more prosaic business. He writes frankly as a man in search of bodily experiences:

Whoever loves, if he do not propose

The right true end of love, he’s one that goes

To sea for nothing but to make him sick.

In
Love Progress
he lets his fancy dwell on the detailed geography of a woman’s body, with the sick imagination of a schoolboy, till the beautiful seems almost beastly. In
The Anagram
and
The Comparison
he plays the Yahoo at the expense of all women by the similes he uses in insulting two of them. In
The Perfume
he relates the story of an intrigue with a girl whose father discovered his presence in the house as a result of his using scent. Donne’s jest about it is suggestive of his uncontrollable passion for ugliness:

Had it been some bad smell, he would have thought

That his own feet, or breath, that smell had brought.

It may be contended that in
The Perfume
he was describing an imaginary experience, and indeed we have his own words on record: “I did best when I had least truth for my subjects.” But even if we did not accept Mr. Gosse’s common-sense explanation of these words, we should feel that the details of the story have a vividness that springs straight from reality. It is difficult to believe that Donne had not actually lived in terror of the gigantic manservant who was set to spy on the lovers:

The grim eight-foot-high iron-bound serving-man

That oft names God in oaths, and only then;

He that to bar the first gate doth as wide

As the great Rhodian Colossus stride,

Which, if in hell no other pains there were,

Makes me fear hell, because he must be there.

But the most interesting of all the sensual intrigues of Donne, from the point of view of biography, especially since Mr. Gosse gave it such commanding significance in that
Life of John Donne
in which he made a living man out of a mummy, is that of which we have the story in
Jealousy
and
His Parting from Her
. It is another story of furtive and forbidden love. Its theme is an intrigue carried on under a

Husband’s towering eyes,