Chapter 20
A fresh and clear discussion of the principles governing Rhythm and Metre may be found in C. E. Andrews's _Writing and Reading of Verse_. The well-known books by Alden, Corson, Gummere, Lewis, Mayor, Omond, Raymond and Saintsbury are indicated in the Bibliography. Note also the bibliographies given by Alden and Patterson.
I have emphasized in this chapter the desirability of compromise in some hotly contested disputes over terminology and methods of metrical notation. Perhaps I have gone farther in this direction than some teachers will wish to go. But all classroom discussion should be accompanied by oral reading of verse, by the teacher and if possible by pupils, and the moment oral interpretations begin, it will be evident that "a satisfied ear" is more important than an exact agreement upon methods of notation.
I venture to add here, for their suggestiveness, a few passages about Rhythm and Metre, and finally, as an exercise in the study of the prevalence of the "iambic roll" in sentimental oratory, an address by Robert G. Ingersoll.
1. "Suppose that we figure the nervous current which corresponds to consciousness as proceeding, like so many other currents of nature, in _waves_--then we do receive a new apprehension, if not an explanation, of the strange power over us of successive strokes.... Whatever things occupy our attention--events, objects, tones, combinations of tones, emotions, pictures, images, ideas--our consciousness of them will be heightened by the rhythm as though it consisted of waves." EASTMAN, _The Enjoyment of Poetry_, p. 93.
2. "Rhythm of pulse is the regular alternation of units made up of beat and pause; rhythm in verse is a measured or standardized arrangement of sound relations. The difference between rhythm of pulse and rhythm in verse is that the one is known through touch, the other through hearing; as rhythm, they are essentially the same kind of thing. Viewed generally and externally, then, verse is language that is beaten into measured rhythm, or that has some type of uniform or standard rhythmical arrangement." FAIRCHILD, _The Making of Poetry_, p. 117.
3. "A Syllable is a body of sound brought out with an independent, single, and unbroken breath (Sievers). This syllable may be _long_ or _short_, according to the time it fills; compare the syllables in _merrily_ with the syllables in _corkscrew_. Further, a syllable may be _heavy_ or _light_ (also called _accented_ or _unaccented_) according as it receives more or less force or _stress_ of tone: compare the two syllables of _treamer_. Lastly, a syllable may have increased or diminished _height-_of tone,--_pitch: cf._ the so-called 'rising inflection' at the end of a question. Now, in spoken language, there are infinite degrees of length, of stress, of pitch....
"It is a well-known property of human speech that it keeps up a ceaseless change between accented and unaccented syllables. A long succession of accented syllables becomes unbearably monotonous; a long succession of unaccented syllables is, in effect, impossible. Now when the ear detects at regular intervals a recurrence of accented syllables, varying with unaccented, it perceives _Rhythm_. Measured intervals of time are the basis of all verse, and their _regularity_ marks off poetry from prose; so that Time is thus the chief element in Poetry, as it is in Music and in Dancing. From the idea of measuring these time-intervals, we derive the name Metre; Rhythm means pretty much the same thing,--'a flowing,' an even, measured motion. This rhythm is found everywhere in nature: the beat of the heart, the ebb and flow of the sea, the alternation of day and night. Rhythm is not artificial, not an invention; it lies at the heart of things, and in rhythm the noblest emotions find their noblest expression." GUMMERE, _Handbook of Poetics_, p. 133.
4. "It was said of Chopin that in playing his waltzes his left hand kept absolutely perfect time, while his right hand constantly varied the rhythm of the melody, according to what musicians call _tempo rubato_,'stolen' or distorted time. Whether this is true in fact, or even physically possible, has been doubted; but it represents a perfectly familiar possibility of the mind. Two streams of sound pass constantly through the inner ear of one who understands or appreciates the rhythm of our verse: one, never actually found in the real sounds which are uttered, is the absolute rhythm, its equal time-intervals moving on in infinitely perfect progression; the other, represented by the actual movement of the verse, is constantly shifting by quickening, retarding, strengthening or weakening its sounds, yet always hovers along the line of the perfect rhythm, and bids the ear refer to that perfect rhythm the succession of its pulsations." ALDEN, _An Introduction to Poetry_, p. 188.
5. "Many lines in Swinburne cannot be scanned at all except by the Lanier method, which reduces so-called feet to their purely musical equivalents of time bars. What, for instance, can be made by the formerly accepted systems of prosody of such hexameters as
'Full-sailed, wide-winged, poised softly forever asway?'
The usual explanation of this line is that Mr. Swinburne, carelessly, inadvertently, or for some occult purpose, interjected one line of five feet among his hexameters and the scansion usually followed is by arrangement into a pentameter, thus:
'Full-sailed | wide-winged | poised softly | forever | asway,'
the first two feet being held to be spondees, and the third and fourth amphibrachs. It has also been proposed to make the third foot a spondee or an iambus, and the remaining feet anapaests, thus:
'Full-sailed | wide-winged | poised soft- | ly forev- | er asway.'
"The confusion of these ideas is enough to mark them as unscientific and worthless, to say nothing of the severe reflection they cast on the poet's workmanship. We have not so known Mr. Swinburne, for, if there be anything he has taught us about himself it is his strenuous and sometimes absurd particularity about immaculate form. He would never overlook a line of five feet in a poem of hexameters. But--as will, I think, appear later and conclusively--the line is really of six feet, and is not iambic, trochaic, anapaestic, the spurious spondaic that some writers have tried to manufacture for English verse, or anything else recognized in Coleridge's immortal stanza, or in text-books. It simply cannot be scanned by classical rules; it cannot be weighed justly, and its full meaning extracted, by any of the 'trip-time' or 'march-time' expedients of other investigators. It is purely music; and when read by the method of music appears perfectly designed and luminous with significance. Only a poet that was at heart a composer could have made such a phrase, based upon such intimate knowledge of music's rhythmical laws." C. E. RUSSELL, "Swinburne and Music" _North American Review_, November, 1907.
6. Dr. Henry Osborn Taylor has kindly allowed me to quote this passage from his _Classical Heritage of the Middle Ages_, pp. 246, 247:
"Classic metres expressed measured feelings. Hexameters had given voice to many emotions beautifully, with unfailing modulation of calm or storm. They had never revealed the infinite heart of God, or told the yearning of the soul responding; nor were they ever to be the instrument of these supreme disclosures in Christian times. Such unmeasured feelings could not be held within the controlled harmonies of the hexameter nor within sapphic or alcaic or Pindaric strophes. These antique forms of poetry definitely expressed their contents, although sometimes suggesting further unspoken feeling, which is so noticeable with Virgil. But characteristic Christian poetry, like the Latin mediaeval hymn, was not to express its meaning as definitely or contain its significance. Mediaeval hymns are childlike, having often a narrow clearness in their literal sense; and they may be childlike, too, in their expressed symbolism. Their significance reaches far beyond their utterance; they suggest, they echo, and they listen; around them rolls the voice of God, the infinitude of His love and wrath, heaven's chorus and hell's agonies; _dies irae, dies illa_--that line says little, but mountains of wrath press on it, from which the soul shall not escape.
"Christian emotion quivers differently from any movement of the spirit in classic measures. The new quiver, the new shudder, the utter terror, and the utter love appear in mediaeval rhymed accentual poetry:
Desidero te millies, Mê Jesu; quando venies? Me laetum quando facies, Ut vultu tuo saties?
Quo dolore Quo moerore Deprimuntur miseri, Qui abyssis Pro commissis Submergentur inferi.
Recordare, Jesu pie, Quod sum causa tuae viae; Ne me perdas ilia die. * * * * * Lacrymosa dies illa Qua resurget ex fa villa, Judicandus homo reus; Huic ergo parce, Deus! Pie Jesu, Domine, Dona eis requiem.
"Let any one feel the emotion of these verses and then turn to some piece of classic poetry, a passage from Homer or Virgil, an elegiac couplet or a strophe from Sappho or Pindar or Catullus, and he will realize the difference, and the impossibility of setting the emotion of a mediaeval hymn in a classic metre."
7. "_Friends_: I know how vain it is to gild a grief with words, and yet I wish to take from every grave its fear. Here in this world, where life and death are equal things, all should be brave enough to meet what all the dead have met. The future has been filled with fear, stained and polluted by the heartless past. From the wondrous tree of life the buds and blossoms fall with ripened fruit, and in the common bed of earth, the patriarchs and babes sleep side by side.
"Why should we fear that which will come to all that is?
"We cannot tell, we do not know, which is the greater blessing--life or death. We do not know whether the grave is the end of this life, or the door of another, or whether the night here is not somewhere else at dawn. Neither can we tell which is the more fortunate--the child dying in its mother's arms, before its lips have learned to form a word, or he who journeys all the length of life's uneven road, painfully taking the last slow steps with staff and crutch.
"Every cradle asks us, 'Whence?' and every coffin, 'Whither?' The poor barbarian, weeping above his dead, can answer these questions as intelligently as the robed priest of the most authentic creed. The tearful ignorance of the one is just as consoling as the learned and unmeaning words of the other. No man, standing where the horizon of a life has touched a grave, has any right to prophesy a future filled with pain and tears. It may be that death gives all there is of worth to life. If those we press and strain against our hearts could never die, perhaps that love would wither from the earth. Maybe this common fate treads from out the paths between our hearts the weeds of selfishness and hate, and I had rather live and love where death is king, than have eternal life where love is not. Another life is naught, unless we know and love again the ones who love us here.
"They who stand with aching hearts around this little grave need have no fear. The larger and the nobler faith in all that is and is to be tells us that death, even at its worst, is only perfect rest. We know that through the common wants of life--the needs and duties of each hour--their griefs will lessen day by day, until at last this grave will be to them a place of rest and peace--almost of joy. There is for them this consolation. The dead do not suffer. And if they live again, their lives will surely be as good as ours. We have no fear. We are all children of the same mother, and the same fate awaits us all.
"We, too, have our religion, and it is this: Help for the living, hope for the dead." ROBERT G. INGERSOLL, "Address over a Little Boy's Grave."