On English Poetry. Robert Graves

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СКАЧАТЬ draft of Coleridge’s Kubla Khan, Abora was the rhyme for Dulcimer, as:—

      “A damsel with a dulcimer

       Singing of Mount Abora”

      because “saw” seems too self-conscious an assonance and too far removed from “Abora” to impress us as having been part of the original dream poem. “Could I revive within me” again is surely written in a waking mood, probably after the disastrous visit of the man from Porlock.

      Henceforward, in using the word Poetry I mean both the controlled and uncontrollable parts of the art taken together, because each is helpless without the other. And I do not wish to limit Poetry, as there is a new tendency to do, merely to the short dramatic poem, the ballad and the lyric, though it certainly is a convenience not to take these as the normal manifestations of Poetry in order to see more clearly the inter-relation of such different forms as the Drama, the Epic, and the song with music. In the Drama, the emotional conflict which is the whole cause and meaning of Poetry is concentrated in the mental problems of the leading character or characters. They have to choose for instance between doing what they think is right and the suffering or contempt which is the penalty, between the gratification of love and the fear of hurting the person they love, or similar dilemmas. The lesser actors in the drama do not themselves necessarily speak the language of poetry or have any question in their minds as to the course they should pursue; still, by throwing their weight into one scale or another they affect the actions of the principals and so contribute to the poetry of the play. It is only the master dramatist who ever attempts to develop subsidiary characters in sympathy with the principals.

      The true Epic appears to me as an organic growth of dramatic scenes, presented in verse which only becomes true poetry on occasion; but these scenes are so placed in conflicting relation that between them they compose a central theme of Poetry not to be found in the detachable parts, and this theme is a study of the interactions of the ethical principles of opposing tribes or groups. In the Iliad, for instance, the conflict is not only between the Trojan and Greek ideas, but between groups in each camp. In the Odyssey it is between the ethics of sea-wandering and the ethics of the dwellers on dry land. I would be inclined to deny the Beowulf as an epic, describing it instead as a personal allegory in epical surroundings. The Canterbury Tales are much nearer to an English Epic, the interacting principles being an imported Eastern religion disguised in Southern dress and a ruder, more vigorous Northern spirit unsubdued even when on pilgrimage.

      The words of a song do not necessarily show in themselves the emotional conflict which I regard as essential for poetry, but that is because the song is definitely a compound of words and music, and the poetry lies in this relation. Words for another man’s music can hardly have a very lively independent existence, yet with music they must combine to a powerful chemical action; to write a lyric to conflict with imaginary music is the most exacting art imaginable, and is rather like trying to solve an equation in x, y and z, given only x.

      I wonder if there are as many genuine Muses as the traditional nine; I cannot help thinking that one or two of them have been counted twice over. But the point of this section is to show the strong family likeness between three or four of them at least.

III

       POETRY AND PRIMITIVE MAGIC

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      ONE may think of Poetry as being like Religion, a modified descendant of primitive Magic; it keeps the family characteristic of stirring wonder by creating from unpromising lifeless materials an illusion of unexpected passionate life. The poet, a highly developed witch doctor, does not specialize in calling up at set times some one particular minor divinity, that of Fear or Lust, of War or Family Affection; he plays on all the emotions and serves as comprehensive and universal a God as he can conceive. There is evidence for explaining the origin of poetry as I have defined it, thus:—Primitive man was much troubled by the phenomenon of dreams, and early discovered what scientists are only just beginning to acknowledge, that the recollection of dreams is of great use in solving problems of uncertainty; there is always a secondary meaning behind our most fantastic nightmares. Members of a primitive society would solemnly recount their dreams to the wise ones of the clan and ask them to draw an inference. Soon it happened that, in cases of doubt, where the dream was forgotten and could not be recalled, or where it was felt that a dream was needed to confirm or reverse a decision, the peculiarly gifted witch doctor or priestess would induce a sort of self-hypnotism, and in the light of the dream so dreamed, utter an oracle which contained an answer to the problem proposed. The compelling use of rhythm to hold people’s attention and to make them beat their feet in time, was known, and the witch doctor seems to have combined the rhythmic beat of a drum or gong with the recital of his dream. In these rhythmic dream utterances, intoxicating a primitive community to sympathetic emotional action for a particular purpose of which I will treat later, Poetry, in my opinion, originated, and the dream symbolism of Poetry was further encouraged by the restrictions of the taboo, which made definite reference to certain people, gods and objects, unlucky.

      This is not to say that verse-recital of laws or adventures or history did not possibly come before oracular poetry, and whoever it was who found it convenient that his word stresses should correspond with beat of drum or stamp of feet, thereby originated the rhythm that is common both to verse and to poetry. Verse is not necessarily degenerate poetry; rhymed advertisement and the memoria technica have kept up the honest tradition of many centuries; witty verse with no poetical pretensions justifies its existence a hundred times over; even the Limerick can become delightful in naughty hands; but where poetry differs from other verse is by being essentially a solution to some pressing emotional problem and has always the oracular note.

      Between verse, bad poetry and fake poetry, there is a great distinction. Bad poetry is simply the work of a man who solves his emotional problems to his own satisfaction but not to anybody else’s. Fake poetry, the decay of poetry, corresponds exactly with fake magic, the decay of true magic. It happens that some member of the priestly caste, finding it impossible to go into a trance when required, even with the aid of intoxicants, has to resort to subterfuge. He imitates a state of trance, recalls some one else’s dream which he alters slightly, and wraps his oracular answer in words recollected from the lips of genuine witch doctors. He takes care to put his implied meaning well to the fore and the applicants give him payment and go away as well pleased with their money’s worth as the readers of Tupper, Montgomery and Wilcox with the comfortable verses supplied them under the trade name of “Poetry.”

      Acrostics and other verses of wit have, I believe, much the same ancestry in the ingenious double entendres with which the harassed priestesses of Delphi insured against a wrong guess.

IV

       CONFLICT OF EMOTIONS

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      THE suggestion that an emotional conflict is necessary for the birth of true poetry will perhaps not be accepted without illustrative instances. But one need only take any of the most famous lines from Elizabethan drama, those generally acknowledged as being the most essential poetry, and a battle of the great emotions, faith, hope or love against fear, grief or hate, will certainly appear; though one side may indeed be fighting a hopeless battle.

      When Marlowe’s Doctor Faustus is waiting for the clock to strike twelve and the Devil to exact his debt, he cries out:

      That Time may cease and midnight never come

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