Classic Poem

Young Hamlet, not the hesitating Dane,
But one named after him, who lately strove
For honours at our English Wittenberg, —
Blond, metaphysical, and sensuous,
Questioning all things and yet half convinced
Credulity were better; held inert
'Twixt fascinations of all opposites,
And half suspecting that the mightiest soul
(Perhaps his own?) was union of extremes,
Having no choice but choice of everything:
As, drinking deep to-day for love of wine,
To-morrow half a Brahmin, scorning life
As mere illusion, yearning for that True
Which has no qualities; another day
Finding the fount of grace in sacraments,
And purest reflex of the light divine
In gem-bossed pyx and broidered chasuble,
Resolved to wear no stockings and to fast
With arms extended, waiting ecstasy;
But getting cramps instead, and needing change,
A would-be pagan next: —
Young Hamlet sat
A guest with five of somewhat riper age
At breakfast with Horatio, a friend
With few opinions, but of faithful heart,
Quick to detect the fibrous spreading roots
Of character that feed men's theories,
Yet cloaking weaknesses with charity
And ready in all service save rebuke.

With ebb of breakfast and the cider-cup
Came high debate: the others seated there
Were Osric, spinner of fine sentences,
A delicate insect creeping over life
Feeding on molecules of floral breath,
And weaving gossamer to trap the sun;
Laertes ardent, rash, and radical;
Discursive Rosencranz, grave Guildenstern,
And he for whom the social meal was made —
The polished priest, a tolerant listener,
Disposed to give a hearing to the lost,
And breakfast with them ere they went below.

From alpine metaphysic glaciers first
The talk sprang copious; the themes were old,
But so is human breath, so infant eyes,
The daily nurslings of creative light.
Small words held mighty meanings: Matter, Force,
Self, Not-self, Being, Seeming, Space and Time —
Plebeian toilers on the dusty road
Of daily traffic, turned to Genii
And cloudy giants darkening sun and moon.
Creation was reversed in human talk:
None said, " Let Darkness be, " but Darkness was;
And in it weltered with Teutonic ease,
An argumentative Leviathan,
Blowing cascades from out his element,
The thunderous Rosencranz, till
" Truce, I beg! "
Said Osric, with nice accent. " I abhor
That battling of the ghosts, that strife of terms
For utmost lack of colour, form, and breath,
That tasteless squabbling called Philosophy:
As if a blue-winged butterfly afloat
For just three days above the Italian fields,
Instead of sipping at the heart of flowers,
Poising in sunshine, fluttering towards its bride,
Should fast and speculate, considering
What were if it were not? or what now is
Instead of that which seems to be itself?
Its deepest wisdom surely were to be
A sipping, marrying, blue-winged butterfly;
Since utmost speculation on itself
Were but a three days' living of worse sort —
A bruising struggle all within the bounds
Of butterfly existence. "
" I protest, "
Burst in Laertes, " against arguments
That start with calling me a butterfly,
A bubble, spark, or other metaphor
Which carries your conclusions as a phrase
In quibbling law will carry property.
Put a thin sucker for my human lips
Fed at a mother's breast, who now needs food
That I will earn for her; put bubbles blown
From frothy thinking, for the joy, the love,
The wants, the pity, and the fellowship
(The ocean deeps I might say, were I bent
On bandying metaphors) that make a man —
Why, rhetoric brings within your easy reach
Conclusions worthy of — a butterfly.
The universe, I hold, is no charade,
No acted pun unriddled by a word,
Nor pain a decimal diminishing
With hocus-pocus of a dot or nought.
For those who know it, pain is solely pain:
Not any letters of the alphabet
Wrought syllogistically pattern-wise,
Nor any cluster of fine images,
Nor any missing of their figured dance
By blundering molecules. Analysis
May show you the right physic for the ill,
Teaching the molecules to find their dance,
But spare me your analogies, that hold
Such insight as the figure of a crow
And bar of music put to signify
A crowbar. "
Said the Priest, " There I agree —
Would add that sacramental grace is grace
Which to be known must first be felt, with all
The strengthening influxes that come by prayer.
I note this passingly — would not delay
The conversation's tenor, save to hint
That taking stand with Rosencranz one sees
Final equivalence of all we name
Our Good and Ill — their difference meanwhile
Being inborn prejudice that plumps you down
An Ego, brings a weight into your scale
Forcing a standard. That resistless weight
Obstinate, irremovable by thought,
Persisting through disproof, an ache, a need
That spaceless stays where sharp analysis
Has shown a plenum filled without it — what
If this, to use your phrase, were just that Being
Not looking solely, grasping from the dark,
Weighing the difference you call Ego? This
Gives you persistence, regulates the flux
With strict relation rooted in the All.
Who is he of your late philosophers
Takes the true name of Being to be Will?
I — nay, the Church objects nought, is content:
Reason has reached its utmost negative,
Physic and metaphysic meet in the inane
And backward shrink to intense prejudice,
Making their absolute and homogene
A loaded relative, a choice to be
Whatever is — supposed: a What is not.
The Church demands no more, has standing room
And basis for her doctrine: this (no more) —
That the strong bias which we name the Soul,
Though fed and clad by dissoluble waves,
Has antecedent quality, and rules
By veto or consent the strife of thought,
Making arbitrament that we call faith. "

Here was brief silence, till young Hamlet spoke.
" I crave direction, Father, how to know
The sign of that imperative whose right
To sway my act in face of thronging doubts
Were an oracular gem in price beyond
Urim and Thummim lost to Israel.
That bias of the soul, that conquering die
Loaded with golden emphasis of Will —
How find it where resolve, once made, becomes
The rash exclusion of an opposite
Which draws the stronger as I turn aloof. "

" I think I hear a bias in your words, "
The Priest said mildly, — " that strong natural bent
Which we call hunger. What more positive
Than appetite? — of spirit or of flesh,
I care not — " sense of need" were truer phrase.
You hunger for authoritative right,
And yet discern no difference of tones,
No weight of rod that marks imperial rule?
Laertes granting, I will put your case
In analogic form: the doctors hold
Hunger which gives no relish — save caprice
That tasting venison fancies mellow pears —
A symptom of disorder, and prescribe
Strict discipline. Were I physician here
I would prescribe that exercise of soul
Which lies in full obedience: you ask,
Obedience to what? The answer lies
Within the word itself; for how obey
What has no rule, asserts no absolute claim?
Take inclination, taste — why, that is you,
No rule above you. Science, reasoning
On nature's order — they exist and move
Solely by disputation, hold no pledge
Of final consequence, but push the swing
Where Epicurus and the Stoic sit
In endless see-saw. One authority,
And only one, says simply this, Obey:
Place yourself in that current (test it so!)
Of spiritual order where at least
Lies promise of a high communion
A Head informing members, Life that breathes
With gift of forces over and above
The plus of arithmetic interchange.
" The Church too has a body," you object,
" Can be dissected, put beneath the lens
And shown the merest continuity
Of all existence else beneath the sun."
I grant you; but the lens will not disprove
A presence which eludes it. Take your wit,
Your highest passion, widest-reaching thought:
Show their conditions if you will or can,
But though you saw the final atom-dance
Making each molecule that stands for sign
Of love being present, where is still your love?
How measure that, how certify its weight?
And so I say, the body of the Church
Carries a Presence, promises and gifts
Never disproved — whose argument is found
In lasting failure of the search elsewhere
For what it holds to satisfy man's need.
But I grow lengthy: my excuse must be
Your question, Hamlet, which has probed right through
To the pith of our belief. And I have robbed
Myself of pleasure as a listener.
'Tis noon, I see; and my appointment stands
For half-past twelve with Voltimand. Good-bye. "

Brief parting, brief regret — sincere, but quenched
In fumes of best Havannah, which consoles
For lack of other certitude. Then said,
Mildly sarcastic, quiet Guildenstern:
" I marvel how the Father gave new charm
To weak conclusions: I was half convinced
The poorest reasoner made the finest man,
And held his logic lovelier for its limp. "

" I fain would hear, " said Hamlet, " how you find
A stronger footing than the Father gave.
How base your self-resistance save on faith
In some invisible Order, higher Right
Than changing impulse. What does Reason bid?
To take a fullest rationality
What offers best solution: so the Church.
Science, detecting hydrogen aflame
Outside our firmament, leaves mystery
Whole and untouched beyond; nay, in our blood
And in the potent atoms of each germ
The Secret lives — envelops, penetrates
Whatever sense perceives or thought divines.
Science, whose soul is explanation, halts
With hostile front at mystery. The Church
Takes mystery as her empire, brings its wealth
Of possibility to fill the void
'Twixt contradictions — warrants so a faith
Defying sense and all its ruthless train
Of arrogant " Therefores." Science with her lens
Dissolves the Forms that made the other half
Of all our love, which thenceforth widowed lives
To gaze with maniac stare at what is not.
The Church explains not, governs — feeds resolve
By vision fraught with heart-experience
And human yearning. "
" Ay, " said Guildenstern.
With friendly nod, " the Father, I can see,
Has caught you up in his air-chariot.
His thought takes rainbow-bridges, out of reach
By solid obstacles, evaporates
The coarse and common into subtilties,
Insists that what is real in the Church
Is something out of evidence, and begs
(Just in parenthesis) you'll never mind
What stares you in the face and bruises you.
Why, by his method I could justify
Each superstition and each tyranny
That ever rode upon the back of man,
Pretending fitness for his sole defence
Against life's evil. How can aught subsist
That holds no theory of gain or good?
Despots with terror in their red right hand
Must argue good to helpers and themselves,
Must let submission hold a core of gain
To make their slaves choose life. Their theory,
Abstracting inconvenience of racks,
Whip-lashes, dragonnades and all things coarse
Inherent in the fact or concrete mass,
Presents the pure idea — utmost good
Secured by Order only to be found
In strict subordination, hierarchy
Of forces where, by nature's law, the strong
Has rightful empire, rule of weaker proved
Mere dissolution. What can you object?
The Inquisition — if you turn away
From narrow notice how the scent of gold
Has guided sense of damning heresy —
The Inquisition is sublime, is love
Hindering the spread of poison in men's souls:
The flames are nothing: only smaller pain
To hinder greater, or the pain of one
To save the many, such as throbs at heart
Of every system born into the world.
So of the Church as high communion
Of Head with members, fount of spirit force
Beyond the calculus, and carrying proof
In her sole power to satisfy man's need:
That seems ideal truth as clear as lines
That, necessary though invisible, trace
The balance of the planets and the sun —
Until I find a hitch in that last claim.
" To satisfy man's need." Sir, that depends:
We settle first the measure of man's need
Before we grant capacity to fill.
John, James, or Thomas, you may satisfy:
But since you choose ideals I demand
Your Church shall satisfy ideal man,
His utmost reason and his utmost love.
And say these rest a-hungered — find no scheme
Content them both, but hold the world accursed,
A Calvary where Reason mocks at Love,
And Love forsaken sends out orphan cries
Hopeless of answer; still the soul remains
Larger, diviner than your half-way Church,
Which racks your reason into false consent,
And soothes your Love with sops of selfishness. "
" There I am with you, " cried Laertes. " What
To me are any dictates, though they came
With thunders from the Mount, if still within
I see a higher Right, a higher Good
Compelling love and worship? Though the earth
Held force electric to discern and kill
Each thinking rebel — what is martyrdom
But death-defying utterance of belief,
Which being mine remains my truth supreme
Though solitary as the throb of pain
Lying outside the pulses of the world?
Obedience is good: ay, but to what?
And for what ends? For say that I rebel
Against your rule as devilish, or as rule
Of thunder-guiding powers that deny
Man's highest benefit: rebellion then
Were strict obedience to another rule
Which bids me flout your thunder. "
" Lo you now! "
Said Osric, delicately, " how you come,
Laertes mine, with all your warring zeal
As Python-slayer of the present age —
Cleansing all social swamps by darting rays
Of dubious doctrine, hot with energy
Of private judgment and disgust for doubt —
To state my thesis, which you most abhor
When sung in Daphnis-notes beneath the pines
To gentle rush of waters. Your belief —
In essence what is it but simply Taste?
I urge with you exemption from all claims
That come from other than my proper will,
An Ultimate within to balance yours,
A solid meeting you, excluding you,
Till you show fuller force by entering
My spiritual space and crushing Me
To a subordinate complement of You:
Such ultimate must stand alike for all.
Preach your crusade, then: all will join who like
The hurly-burly of aggressive creeds;
Still your unpleasant Ought, your itch to choose
What grates upon the sense, is simply Taste,
Differs, I think, from mine (permit the word,
Discussion forces it) in being bad. "

The tone was too polite to breed offence,
Showing a tolerance of what was " bad "
Becoming courtiers. Louder Rosencranz
Took up the ball with rougher movement, wont
To show contempt for doting reasoners
Who hugged some reasons with a preference,
As warm Laertes did: he gave five puffs
Intolerantly sceptical, then said,
" Your human good, which you would make supreme,
How do you know it? Has it shown its face
In adamantine type, with features clear,
As this republic, or that monarchy?
As federal grouping, or municipal?
Equality, or finely shaded lines
Of social difference? ecstatic whirl
And draught intense of passionate joy and pain,
Or sober self-control that starves its youth
And lives to wonder what the world calls joy?
Is it in sympathy that shares men's pangs
Or in cool brains that can explain them well?
Is it in labour or in laziness?
In training for the tug of rivalry
To be admired, or in the admiring soul?
In risk or certitude? In battling rage
And hardy challenges of Protean luck,
Or in a sleek and rural apathy
Full fed with sameness? Pray define your Good
Beyond rejection by majority;
Next, how it may subsist without the Ill
Which seems its only outline. Show a world
Of pleasure not resisted; or a world
Of pressure equalised, yet various
In action formative; for that will serve
As illustration of your human good —
Which at its perfecting (your goal of hope)
Will not be straight extinct, or fall to sleep
In the deep bosom of the Unchangeable.
What will you work for, then, and call it good
With full and certain vision — good for aught
Save partial ends which happen to be yours?
How will you get your stringency to bind
Thought or desire in demonstrated tracks
Which are but waves within a balanced whole?
Is " relative" the magic word that turns
Your flux mercurial of good to gold?
Why, that analysis at which you rage
As anti-social force that sweeps you down
The world in one cascade of molecules,
Is brother " relative" — and grins at you
Like any convict whom you thought to send
Outside society, till this enlarged
And meant New England and Australia too.
The Absolute is your shadow, and the space
Which you say might be real were you milled
To curves pellicular, the thinnest thin,
Equation of no thickness, is still you. "

" Abstracting all that makes him clubbable, "
Horatio interposed. But Rosencranz,
Deaf as the angry turkey-cock whose ears
Are plugged by swollen tissues when he scolds
At men's pretensions: " Pooh, your " Relative"
Shuts you in, hopeless, with your progeny
As in a Hunger-tower; your social good,
Like other deities by turn supreme,
Is transient reflex of a prejudice,
Anthology of causes and effects
To suit the mood of fanatics who lead
The mood of tribes or nations. I admit
If you could show a sword, nay, chance of sword
Hanging conspicuous to their inward eyes
With edge so constant threatening as to sway
All greed and lust by terror; and a law
Clear-writ and proven as the law supreme
Which that dread sword enforces — then your Right,
Duty, or social Good, were it once brought
To common measure with the potent law,
Would dip the scale, would put unchanging marks
Of wisdom or of folly on each deed,
And warrant exhortation. Until then,
Where is your standard or criterion?
" What always, everywhere, by all men" — why,
That were but Custom, and your system needs
Ideals never yet incorporate,
The imminent doom of Custom. Can you find
Appeal beyond the sentience in each man?
Frighten the blind with scarecrows? raise an awe
Of things unseen where appetite commands
Chambers of imagery in the soul
At all its avenues? — You chant your hymns
To Evolution, on your altar lay
A sacred egg called Progress: have you proved
A Best unique where all is relative,
And where each change is loss as well as gain?
The age of healthy Saurians, well supplied
With heat and prey, will balance well enough
A human age where maladies are strong
And pleasures feeble; wealth a monster gorged
Mid hungry populations; intellect
Aproned in laboratories, bent on proof
That this is that and both are good for nought
Save feeding error through a weary life;
While Art and Poesy struggle like poor ghosts
To hinder cock-crow and the dreadful light,
Lurking in darkness and the charnel-house,
Or like two stalwart greybeards, imbecile
With limbs still active, playing at belief
That hunt the slipper, foot-ball, hide-and-seek,
Are sweetly merry, donning pinafores
And lisping emulously in their speech.
O human race! Is this then all thy gain? —
Working at disproof, playing at belief,
Debate on causes, distaste of effects,
Power to transmute all elements, and lack
Of any power to sway the fatal skill
And make thy lot aught else than rigid doom?
The Saurians were better. — Guildenstern,
Pass me the taper. Still the human curse
Has mitigation in the best cigars. "

Then swift Laertes, not without a glare
Of leonine wrath, " I thank thee for that word:
That one confession, were I Socrates,
Should force you onward till you ran your head
At your own image — flatly gave the lie
To all your blasphemy of that human good
Which bred and nourished you to sit at ease
And learnedly deny it. Say the world
Groans ever with the pangs of doubtful births:
Say, life's a poor donation at the best —
Wisdom a yearning after nothingness —
Nature's great vision and the thrill supreme
Of thought-fed passion but a weary play —
I argue not against you. Who can prove
Wit to be witty when with deeper ground
Dulness intuitive declares wit dull?
If life is worthless to you — why, it is.
You only know how little love you feel
To give you fellowship, how little force
Responsive to the quality of things.
Then end your life, throw off the unsought yoke.
If not — if you remain to taste cigars,
Choose racy diction, perorate at large
With tacit scorn of meaner men who win
No wreath or tripos — then admit at least
A possible Better in the seeds of earth;
Acknowledge debt to that laborious life
Which, sifting evermore the mingled seeds,
Testing the Possible with patient skill,
And daring ill in presence of a good
For futures to inherit, made your lot
One you would choose rather than end it, nay,
Rather than, say, some twenty million lots
Of fellow-Britons toiling all to make
That nation, that community, whereon
You feed and thrive and talk philosophy.
I am no optimist whose faith must hang
On hard pretence that pain is beautiful
And agony explained for men at ease
By virtue's exercise in pitying it.
But this I hold: that he who takes one gift
Made for him by the hopeful work of man,
Who tastes sweet bread, walks where he will unarmed,
His shield and warrant the invisible law,
Who owns a hearth and household charities,
Who clothes his body and his sentient soul
With skill and thoughts of men, and yet denies
A human good worth toiling for, is cursed
With worse negation than the poet feigned
In Mephistopheles. The Devil spins
His wire-drawn argument against all good
With sense of brimstone as his private lot,
And never drew a solace from the Earth. "

Laertes fuming paused, and Guildenstern
Took up with cooler skill the fusillade:
" I meet your deadliest challenge, Rosencranz: —
Where get, you say, a binding law, a rule
Enforced by sanction, an Ideal throned
With thunder in its hand? I answer, there
Whence every faith and rule has drawn its force
Since human consciousness awaking owned
An Outward, whose unconquerable sway
Resisted first and then subdued desire
By pressure of the dire Impossible
Urging to possible ends the active soul
And shaping so its terror and its love.
Why, you have said it — threats and promises
Depend on each man's sentience for their force:
All sacred rules, imagined or revealed,
Can have no form or potency apart
From the percipient and emotive mind.
God, duty, love, submission, fellowship,
Must first be framed in man, as music is,
Before they live outside him as a law.
And still they grow and shape themselves anew,
With fuller concentration in their life
Of inward and of outward energies
Blending to make the last result called Man,
Which means, not this or that philosopher
Looking through beauty into blankness, not
The swindler who has sent his fruitful lie
By the last telegram: it means the tide
Of needs reciprocal, toil, trust, and love —
The surging multitude of human claims
Which make " a presence not to be put by"
Above the horizon of the general soul.
Is inward Reason shrunk to subtleties,
And inward wisdom pining passion-starved? —
The outward Reason has the world in store,
Regenerates passion with the stress of want,
Regenerates knowledge with discovery,
Shows sly rapacious Self a blunderer,
Widens dependence, knits the social whole
In sensible relation more defined.
Do Boards and dirty-handed millionaires
Govern the planetary system? — sway
The pressure of the Universe? — decide
That man henceforth shall retrogress to ape,
Emptied of every sympathetic thrill
The All has wrought in him? dam up henceforth
The flood of human claims as private force
To turn their wheels and make a private hell
For fish-pond to their mercantile domain?
What are they but a parasitic growth
On the vast real and ideal world
Of man and nature blent in one divine?
Why, take your closing dirge — say evil grows
And good is dwindling; science mere decay,
Mere dissolution of ideal wholes
Which through the ages past alone have made
The earth and firmament of human faith;
Say, the small arc of Being we call man
Is near its mergence, what seems growing life
Nought but a hurrying change towards lower types,
The ready rankness of degeneracy.
Well, they who mourn for the world's dying good
May take their common sorrows for a rock,
On it erect religion and a church,
A worship, rites, and passionate piety —
The worship of the Best though crucified
And God-forsaken in its dying pangs;
The sacramental rites of fellowship
In common woe; visions that purify
Through admiration and despairing love
Which keep their spiritual life intact
Beneath the murderous clutches of disproof
And feed a martyr-strength. "

" Religion high! "
(Rosencranz here) " but with communicants
Few as the cedars upon Lebanon —
A child might count them. What the world demands
Is faith coercive of the multitude. "

" Tush, Guildenstern, you granted him too much, "
Burst in Laertes; " I will never grant
One inch of law to feeble blasphemies
Which hold no higher ratio to life —
Full vigorous human life that peopled earth
And wrought and fought and loved and bravely died —
Than the sick morning glooms of debauchees.
Old nations breed old children, wizened babes
Whose youth is languid and incredulous,
Weary of life without the will to die;
Their passions visionary appetites
Of bloodless spectres wailing that the world
For lack of substance slips from out their grasp;
Their thoughts the withered husks of all things dead,
Holding no force of germs instinct with life,
Which never hesitates but moves and grows.
Yet hear them boast in screams their godlike ill,
Excess of knowing! Fie on you, Rosencranz!
You lend your brains and fine-dividing tongue
For bass-notes to this shrivelled crudity,
This immature decrepitude that strains
To fill our ears and claim the prize of strength
For mere unmanliness. Out on them all! —
Wits, puling minstrels, and philosophers,
Who living softly prate of suicide,
And suck the commonwealth to feed their ease
While they vent epigrams and threnodies,
Mocking or wailing all the eager work
Which makes that public store whereon they feed.
Is wisdom flattened sense and mere distaste?
Why, any superstition warm with love,
Inspired with purpose, wild with energy
That streams resistless through its ready frame,
Has more of human truth within its life
Than souls that look through colour into nought, —
Whose brain, too unimpassioned for delight,
Has feeble ticklings of a vanity
Which finds the universe beneath its mark,
And scorning the blue heavens as merely blue
Can only say, " What then?" — pre-eminent
In wondrous want of likeness to their kind,
Founding that worship of sterility
Whose one supreme is vacillating Will
Which makes the Light, then says " 'Twere better not." "

Here rash Laertes brought his Handel-strain
As of some angry Polypheme, to pause;
And Osric, shocked at ardours out of taste,
Relieved the audience with a tenor voice
And delicate delivery.
" For me,
I range myself in line with Rosencranz
Against all schemes, religious or profane,
That flaunt a Good as pretext for a lash
To flog us all who have the better taste,
Into conformity, requiring me
At peril of the thong and sharp disgrace
To care how mere Philistines pass their lives;
Whether the English pauper-total grows
From one to two before the noughts; how far
Teuton will outbreed Roman; if the class
Of proletaires will make a federal band
To bind all Europe and America,
Throw, in their wrestling, every government,
Snatch the world's purse and keep the guillotine:
Or else (admitting these are casualties)
Driving my soul with scientific hail
That shuts the landscape out with particles;
Insisting that the Palingenesis
Means telegraphs and measure of the rate
At which the stars move — nobody knows where.
So far, my Rosencranz, we are at one.
But not when you blaspheme the life of Art,
The sweet perennial youth of Poesy,
Which asks no logic but its sensuous growth,
No right but loveliness; which fearless strolls
Betwixt the burning mountain and the sea,
Reckless of earthquake and the lava stream,
Filling its hour with beauty. It knows nought
Of bitter strife, denial, grim resolve,
Sour resignation, busy emphasis
Of fresh illusions named the new-born True,
Old Error's latest child; but as a lake
Images all things, yet within its depths
Dreams them all lovelier — thrills with sound
And makes a harp of plenteous liquid chords —
So Art or Poesy: we its votaries
Are the Olympians, fortunately born
From the elemental mixture; 'tis our lot
To pass more swiftly than the Delian God,
But still the earth breaks into flowers for us,
And mortal sorrows when they reach our ears
Are dying falls to melody divine.
Hatred, war, vice, crime, sin, those human storms,
Cyclones, floods, what you will — outbursts of force —
Feed art with contrast, give the grander touch
To the master's pencil and the poet's song,
Serve as Vesuvian fires or navies tossed
On yawning waters, which when viewed afar
Deepen the calm sublime of those choice souls
Who keep the heights of poesy and turn
A fleckless mirror to the various world,
Giving its many-named and fitful flux
An imaged, harmless, spiritual life,
With pure selection, native to art's frame,
Of beauty only, save its minor scale
Of ill and pain to give the ideal joy
A keener edge. This is a mongrel globe;
All finer being wrought from its coarse earth
Is but accepted privilege: what else
Your boasted virtue, which proclaims itself
A good above the average consciousness?
Nature exists by partiality
(Each planet's poise must carry two extremes
With verging breadths of minor wretchedness):
We are her favourites and accept our wings.
For your accusal, Rosencranz, that art
Shares in the dread and weakness of the time,
I hold it null; since art or poesy pure,
Being blameless by all standards save her own,
Takes no account of modern or antique
In morals, science, or philosophy:
No dull elenchus makes a yoke for her,
Whose law and measure are the sweet consent
Of sensibilities that move apart
From rise or fall of systems, states or creeds —
Apart from what Philistines call man's weal. "

" Ay, we all know those votaries of the Muse
Ravished with singing till they quite forgot
Their manhood, sang, and gaped, and took no food,
Then died of emptiness, and for reward
Lived on as grasshoppers " — Laertes thus:
But then he checked himself as one who feels
His muscles dangerous, and Guildenstern
Filled up the pause with calmer confidence.

" You use your wings, my Osric, poise yourself
Safely outside all reach of argument,
Then dogmatise at will (a method known
To ancient women and philosophers,
Nay, to Philistines whom you most abhor);
Else, could an arrow reach you, I should ask
Whence came taste, beauty, sensibilities
Refined to preference infallible?
Doubtless, ye're gods — these odours ye inhale,
A sacrificial scent. But how, I pray,
Are odours made, if not by gradual change
Of sense or substance? Is your beautiful
A seedless, rootless flower, or has it grown
With human growth, which means the rising sum
Of human struggle, order, knowledge? — sense
Trained to a fuller record, more exact —
To truer guidance of each passionate force?
Get me your roseate flesh without the blood;
Get fine aromas without structure wrought
From simpler being into manifold:
Then and then only flaunt your Beautiful
As what can live apart from thought, creeds, states,
Which mean life's structure. Osric, I beseech —
The infallible should be more catholic —
Join in a war-dance with the cannibals,
Hear Chinese music, love a face tattooed,
Give adoration to a pointed skull,
And think the Hindu Siva looks divine:
'Tis art, 'tis poesy. Say, you object:
How came you by that lofty dissidence,
If not through changes in the social man
Widening his consciousness from Here and Now
To larger wholes beyond the reach of sense;
Controlling to a fuller harmony
The thrill of passion and the rule of fact;
And paling false ideals in the light
Of full-rayed sensibilities which blend
Truth and desire? Taste, beauty, what are they
But the soul's choice towards perfect bias wrought
By finer balance of a fuller growth —
Sense brought to subtlest metamorphosis
Through love, thought, joy — the general human store
Which grows from all life's functions? As the plant
Holds its corolla, purple, delicate,
Solely as outflush of that energy
Which moves transformingly in root and branch. "

Guildenstern paused, and Hamlet quivering
Since Osric spoke, in transit imminent
From catholic striving into laxity,
Ventured his word. " Seems to me, Guildenstern,
Your argument, though shattering Osric's point
That sensibilities can move apart
From social order, yet has not annulled
His thesis that the life of poesy
(Admitting it must grow from out the whole)
Has separate functions, a transfigured realm
Freed from the rigours of the practical,
Where what is hidden from the grosser world —
Stormed down by roar of engines and the shouts
Of eager concourse — rises beauteous
As voice of water-drops in sapphire caves;
A realm where finest spirits have free sway
In exquisite selection, uncontrolled
By hard material necessity
Of cause and consequence. For you will grant
The Ideal has discoveries which ask
No test, no faith, save that we joy in them:
A new-found continent, with spreading lands
Where pleasure charters all, where virtue, rank,
Use, right, and truth have but one name, Delight.
Thus Art's creations, when etherealised
To least admixture of the grosser fact
Delight may stamp as highest. "
" Possible! "
Said Guildenstern, with touch of weariness,
" But then we might dispute of what is gross,
What high, what low. "
" Nay, " said Laertes, " ask
The mightiest makers who have reigned, still reign
Within the ideal realm. See if their thought
Be drained of practice and the thick warm blood
Of hearts that beat in action various
Through the wide drama of the struggling world.
Good-bye, Horatio. "

Each now said " Good-bye. "
Such breakfast, such beginning of the day
Is more than half the whole. The sun was hot
On southward branches of the meadow elms,
The shadows slowly farther crept and veered
Like changing memories, and Hamlet strolled
Alone and dubious on the empurpled path
Between the waving grasses of new June
Close by the stream where well-compacted boats
Were moored or moving with a lazy creak
To the soft dip of oars. All sounds were light
As tiny silver bells upon the robes
Of hovering silence. Birds made twitterings
That seemed but Silence self o'erfull of love.
'Twas invitation all to sweet repose;
And Hamlet, drowsy with the mingled draughts
Of cider and conflicting sentiments,
Chose a green couch and watched with half-closed eyes
The meadow-road, the stream and dreamy lights,
Until they merged themselves in sequence strange
With undulating ether, time, the soul,
The will supreme, the individual claim,
The social Ought, the lyrist's liberty,
Democritus, Pythagoras, in talk
With Anselm, Darwin, Comte, and Schopenhauer,
The poets rising slow from out their tombs
Summoned as arbiters — that border-world
Of dozing, ere the sense is fully locked.

And then he dreamed a dream so luminous
He woke (he says) convinced; but what it taught
Withholds as yet. Perhaps those graver shades
Admonished him that visions told in haste
Part with their virtues to the squandering lips
And leave the soul in wider emptiness.