Sweet funeral bells from some incalculable distance, wailing over the dead that die before the dawn, awakened me as I slept in a boat moored to some familiar shore. The morning twilight even then was breaking; and, by the dusky revelations which it spread, I saw a girl, adorned with a garland of white roses about her head for some great festival, running along the solitary strand in extremity of haste. Her running was the running of panic; and often she looked back as to some dreadful enemy in the rear. But when I leaped ashore, and followed on her steps to warn her of a peril in front, alas! from me she fled as from another peril, and vainly I shouted to her of quicksands that lay ahead. Faster and faster she ran; round a promontory of rocks she {121} wheeled out of sight; in an instant I also wheeled round it, but only to see the treacherous sands gathering above her head. Already her person was buried; only the fair young head and the diadem of white roses around it were still visible to the pitying heavens; and, last of all, was visible one white marble arm. I saw by early twilight this fair young head, as it was sinking down to darkness—saw this marble arm, as it rose above her head and her treacherous grave, tossing, faltering, rising, clutching, as at some false deceiving hand stretched out from the clouds—saw this marble arm uttering her dying hope, and then uttering her dying despair. The head, the diadem, the arm—these all had sunk; at last over these also the cruel quicksand had closed; and no memorial of the fair young girl remained on earth, except my own solitary tears, and the funeral bells from the desert seas, that, rising again more softly, sang a requiem over the grave of the buried child, and over her blighted dawn.

I sat, and wept in secret the tears that men have ever given to the memory of those that died before the dawn, and by the treachery of earth, our mother. But suddenly the tears and funeral bells were hushed by a shout as of many nations, and by a roar as from some great king's artillery, advancing rapidly along the valleys, and heard afar by echoes from the mountains. "Hush!" I said, as I bent my ear earthwards to listen—"hush!—this either is the very anarchy of strife, or else"—and then I listened more profoundly, and whispered as I raised my head—"or else, oh heavens! it is victory that is final, victory that swallows up all strife."

(The English Mail-coach.)

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JOHN KEATS 1795-1821

THE USE OF POETRY

I had an idea that a Man might pass a very pleasant life in this manner—Let him on a certain day read a certain page of full Poesy or distilled Prose, and let him wander with it, and muse upon it, and reflect from it, and bring home to it, and prophesy upon it, and dream upon it: until it becomes stale—But when will it do so? Never—When Man has arrived at a certain ripeness in intellect any one grand and spiritual passage serves him as a starting-post towards all "the two-and-thirty Palaces." How happy is such a voyage of conception, what delicious diligent indolence! A doze upon a sofa does not hinder it, and a nap upon Clover engenders ethereal finger-pointings—the prattle of a child gives it wings, and the converse of middle-age a strength to beat them—a strain of music conducts to "an odd angle of the Isle," and when the leaves whisper it puts a girdle round the earth.—Nor will this sparing touch of noble Books be any irreverence to their Writers—for perhaps the honours paid by Man to Man are trifles in comparison to the benefit done by great works to the "spirit and pulse of good" by their mere passive existence. Memory should not be called Knowledge—Many have original minds who do not think it—they are led away by Custom. Now it appears to me that almost any Man may, like the spider, spin from his own inwards his own airy Citadel—the points of leaves and twigs on which {123} the spider begins her work are few, and she fills the air with a beautiful circuiting. Man should be content with as few points to tip with the fine Web of his Soul, and weave a tapestry empyrean—full of symbols for his spiritual eye, of softness for his spiritual touch, of space for his wandering, of distinctness for his luxury. But the minds of mortals are so different and bent on such diverse journeys that it may at first appear impossible for any common taste and fellowship to exist between two or three under these suppositions. It is however quite the contrary. Minds would leave each other in contrary directions, traverse each other in numberless points, and at last greet each other at the journey's end. An old man and a child would talk together and the old man be led on his path and the child left thinking. Man should not dispute or assert, but whisper results to his Neighbour, and thus, by every germ of spirit sucking the sap from mould ethereal, every human might become great, and humanity instead of being a wide heath of furze and briars, with here and there a remote Oak or Pine, would become a grand democracy of forest trees. It has been an old comparison for urging on—the bee-hive—however it seems to me that we should rather be the flower than the Bee—for it is a false notion that more is gained by receiving than giving—no, the receiver and the giver are equal in their benefits. The flower, I doubt not, receives a fair guerdon from the Bee—its leaves blush deeper in the next spring—and who shall say between Man and Woman which is the most delighted? Now it is more noble to sit like Jove than to fly like Mercury:—let us not therefore go hurrying about and collecting honey, {124} bee-like, buzzing here and there impatiently from a knowledge of what is to be arrived at. But let us open our leaves like a flower, and be passive and receptive; budding patiently under the eye of Apollo and taking hints from every noble insect that favours us with a visit—Sap will be given us for meat, and dew for drink.

(Letters.)