AS in household economics, you cannot take out of a stocking more than has been put in, so in poetry you cannot present suffering or romance beyond your own experience. The attempt to do this is one of the chief symptoms of the fake poet; ignorance forces him to draw on the experience of a real poet who actually has been through the emotional crises which he himself wants to restate. The fake is often made worse by the theft of small turns of speech which though not in any sense irregular or grotesque, the poet has somehow made his own; it is like stealing marked coins, and is a dangerous practice when Posterity is policeman. Most poets visit Tom Tiddler’s ground now and then, but the wise ones melt down the stolen coin and impress it with their own “character.”

There is a great deal of difference between fake poetry and ordinary bad poetry. The bad poet is likely to have suffered and felt joy as deeply as the poet reckoned first class, but he has not somehow been given the power of translating experience into images and emblems, or of melting words in the furnace of his mind and making them flow into the channels prepared to take them. Charles Sorley said, addressing the good poets on behalf of the bad poets (though he was really on the other side):—

Mere verse, as an earlier section has attempted to show, is neither bad poetry nor fake poetry necessarily. It finds its own categories, good verse, bad verse and imitation. In its relation to poetry it stands as chimpanzee to man: only the theory that a conflict of emotional ideas is a necessary ingredient of verse to make it poetry, will satisfactorily explain why many kinds of verse, loosely called Poetry, such as Satire and Didactic verse are yet popularly felt not to be the “highest” forms of Poetry. I would say that in ninety-nine cases out of a hundred these bear no real relation to Poetry, even though dressed up in poetical language, and that in the hundredth case they are poetry in spite of themselves. Where the writer is dominated by only one aim, in satire, the correction of morals; in didactic verse, instruction; there is no conflict and therefore no poetry. But in rare cases where some Juvenal slips through feelings of compunction to a momentary mood of self-satire and even forgets himself so much as to compliment his adversary; or in didactic verse where a sudden doubt arises and the teacher admits himself a blind groper after truth (so Lucretius time and time again) and breaks his main argument in digressions after loveliness and terror, only then does Poetry appear. It flashes out with the surprise and shock of a broken electric circuit.

Even the memoria technica can slide from verse into poetry. The rhyme to remember the signs of the Zodiac by, ends wonderfully:—

The language of science makes a hieroglyphic, or says “The sign of Aquarius”; the language of prose says “A group of stars likened by popular imagery to a Water Carrier”; the language of Poetry converts the Eastern water carrier with his goatskin bag or pitcher, into an English gardener, then puts him to fill his watering pot from heavenly waters where the Fish are darting. The author of this rhyme has visualized his terrestrial emblems most clearly; he has smelt the rankness of the Goat, and yet in the “Lion shines” and the “glittering tails” one can see that he has been thinking in terms of stars also. The emotional contradiction lies in the stars’ remote aloofness from complications of this climatic and smelly world, from the terror of Lion, Archer, Scorpion, from the implied love-interest of Heavenly Twins and Virgin, and from the daily cares of the Scales, Ram, Bull, Goat, Fish, Crab and Watering Pot.

The ready way to distinguish verse from poetry is this, Verse makes a flat pattern on the paper, Poetry stands out in relief.