Chapter 2

So far we have assumed that this antithesis of substance and form is valid, and that it always has one meaning. In reality it has several, but we will leave it in its present shape, and pass to the question of its validity. And this question we are compelled to raise, because we have to deal with the two contentions that the poetic value lies wholly or mainly in the substance, and that it lies wholly or mainly in the form. Now these contentions, whether false or true, may seem at least to be clear; but we shall find, I think, that they are both of them false, or both of them nonsense: false if they concern anything outside the poem, nonsense if they apply to something in it. For what do they evidently imply? They imply that there are in a poem two parts, factors, or components, a substance and a form; and that you can conceive them distinctly and separately, so that when you are speaking of the one you are not speaking of the other. Otherwise how can you ask the question, In which of them does the value lie? But really in a poem, apart from defects, there are no such factors or components; and therefore it is strictly nonsense to ask in which of them the value lies. And on the other hand, if the substance and the form referred to are not in the poem, then both the contentions are false, for its poetic value lies in itself.

[Sidenote: IDENTITY OF SUBSTANCE AND FORM]

What I mean is neither new nor mysterious; and it will be clear, I believe, to any one who reads poetry poetically and who closely examines his experience. When you are reading a poem, I would ask--not analysing it, and much less criticizing it, but allowing it, as it proceeds, to make its full impression on you through the exertion of your re-creating imagination--do you then apprehend and enjoy as one thing a certain meaning or substance, and as another thing certain articulate sounds, and do you somehow compound these two? Surely you do not, any more than you apprehend apart, when you see some one smile, those lines in the face which express a feeling, and the feeling that the lines express. Just as there the lines and their meaning are to you one thing, not two, so in poetry the meaning and the sounds are one: there is, if I may put it so, a resonant meaning, or a meaning resonance. If you read the line, 'The sun is warm, the sky is clear,' you do not experience separately the image of a warm sun and clear sky, on the one side, and certain unintelligible rhythmical sounds on the other; nor yet do you experience them together, side by side; but you experience the one _in_ the other. And in like manner when you are really reading _Hamlet_, the action and the characters are not something which you conceive apart from the words; you apprehend them from point to point _in_ the words. Afterwards, no doubt, when you are out of the poetic experience, but remember it, you may by analysis decompose this unity, and attend to a substance more or less isolated, and a form more or less isolated. But these are things in your analytic head, not in the poem, which is _poetic_ experience. And if you want to have the poem again, you cannot find it by adding together these two products of decomposition; you can only find it by passing back into poetic experience. And then what you have again is no aggregate of factors, it is a unity in which you can no more separate a substance and a form than you can separate living blood and the life in the blood. This unity has, if you like, various 'aspects' or 'sides,' but they are not factors or parts; if you try to examine one, you find it is also the other. Call them substance and form if you please, but these are not the reciprocally exclusive substance and form to which the two contentions _must_ refer. They do not 'agree,' for they are not apart: they are one thing from different points of view, and in that sense identical. And this identity of content and form, you will say, is no accident; it is of the essence of poetry in so far as it is poetry, and of all art in so far as it is art. Just as there is in music not sound on one side and a meaning on the other, but expressive sound, and if you ask what is the meaning you can only answer by pointing to the sounds; just as in painting there is not a meaning _plus_ paint, but a meaning _in_ paint, or significant paint, and no man can really express the meaning in any other way than in paint and in _this_ paint; so in a poem the true content and the true form neither exist nor can be imagined apart. When then you are asked whether the value of a poem lies in a substance got by decomposing the poem and present, as such, only in reflective analysis, or in a form arrived at and existing in the same way, you will answer, 'It lies neither in one, nor in the other, nor in any addition of them, but in the poem, where they are not.' And when you are told that you are talking _a priori_ metaphysics, you will not mind. 'Metaphysics' does not mean anything. It is only a term of abuse applied to the effort to look at facts instead of repeating _a priori_ fictions.

We have then, first, an antithesis of subject and poem. This is clear and valid; and the question in which of them does the value lie is intelligible; and its answer is, In the poem. We have next a distinction of substance and form. If the substance means ideas, images, and the like taken alone, and the form means the measured language taken by itself, this is a possible distinction, but it is a distinction of things not in the poem, and the value lies in neither of them. If substance and form mean anything _in_ the poem, then each is involved in the other, and the question in which of them the value lies has no sense. No doubt you may say, speaking loosely and perilously, that in this poet or poem the aspect of substance is the more noticeable, and in that the aspect of form, and you may pursue interesting discussions on this basis: but no principle or ultimate question of value is touched by them. And apart from that question, of course, I am not denying the usefulness and necessity of the distinction. We cannot dispense with it. To consider separately the action or the characters of a play, and separately its style or versification, is both legitimate and valuable, so long as we remember what we are doing. But the true critic in speaking of these apart never really thinks of them apart; the whole, the poetic experience, of which they are but aspects, is always in his mind; and he is always aiming at a richer, truer, more intense repetition of that experience. On the other hand, when the question of principle, of poetic value, is raised, these aspects _must_ fall apart into components, separately conceivable; and then there arise two heresies, equally false, that the value lies in one of two things, both of which are outside the poem where its value cannot lie.

[Sidenote: SUBSTANCE]

On the heresy of the separable substance a few additional words will suffice. This heresy is seldom formulated, but perhaps some unconscious holder of it may object: 'Surely the action and the characters of _Hamlet_ are in the play; and surely I can retain these, though I have forgotten all the words. I admit that I do not possess the whole poem, but I possess a part, and the most important part.' And I would answer: 'If we are not concerned with any question of principle, I accept all that you say except the last words, which do raise such a question. Speaking loosely, I agree that the action and characters, as you perhaps conceive them, together with a great deal more, are in the poem. Even then, however, you must not claim to possess all of this kind that is in the poem; for in forgetting the words you must have lost innumerable details of the action and the characters. And, when the question of value is raised, I must insist that the action and characters, as you conceive them, are not in _Hamlet_ at all. If they are, point them out. You cannot do it. What you find at any moment of that succession of experiences called _Hamlet_ is words. In these words, to speak loosely again, the action and characters (more of them than you can conceive apart) are focussed; but your experience is not a combination of them, as ideas, on the one side, with certain sounds on the other; it is an experience of something in which the two are indissolubly fused. If you deny this, to be sure I can make no answer, or can only answer that I have reason to believe that you cannot read poetically, or else are misinterpreting your experience. But if you do not deny this, then you will admit that the action and characters of the poem, as you separately imagine them, are no part of it, but a product of it in your reflective imagination, a faint analogue of one aspect of it taken in detachment from the whole. Well, I do not deny, I would even insist, that, in the case of so long a poem as _Hamlet_, it may be necessary from time to time to interrupt the poetic experience, in order to enrich it by forming such a product and dwelling on it. Nor, in a wide sense of "poetic," do I question the poetic value of this product, as you think of it apart from the poem. It resembles our recollections of the heroes of history or legend, who move about in our imaginations, "forms more real than living man," and are worth much to us though we do not remember anything they said. Our ideas and images of the "substance" of a poem have this poetic value, and more, if they are at all adequate. But they cannot determine the poetic value of the poem, for (not to speak of the competing claims of the "form") nothing that is outside the poem can do that, and they, as such, are outside it[2].'

[Sidenote: STYLE]

Let us turn to the so-called form--style and versification. There is no such thing as mere form in poetry. All form is expression. Style may have indeed a certain aesthetic worth in partial abstraction from the particular matter it conveys, as in a well-built sentence you may take pleasure in the build almost apart from the meaning. Even then style is expressive--presents to sense, for example, the order, ease, and rapidity with which ideas move in the writer's mind--but it is not expressive of the meaning of that particular sentence. And it is possible, interrupting poetic experience, to decompose it and abstract for comparatively separate consideration this nearly formal element of style. But the aesthetic value of style so taken is not considerable; you could not read with pleasure for an hour a composition which had no other merit. And in poetic experience you never apprehend this value by itself; the style is here expressive also of a particular meaning, or rather is one aspect of that unity whose other aspect is meaning. So that what you apprehend may be called indifferently an expressed meaning or a significant form. Perhaps on this point I may in Oxford appeal to authority, that of Matthew Arnold and Walter Pater, the latter at any rate an authority whom the formalist will not despise. What is the gist of Pater's teaching about style, if it is not that in the end the one virtue of style is truth or adequacy; that the word, phrase, sentence, should express perfectly the writer's perception, feeling, image, or thought; so that, as we read a descriptive phrase of Keats's, we exclaim, 'That is the thing itself'; so that, to quote Arnold, the words are 'symbols equivalent with the thing symbolized,' or, in our technical language, a form identical with its content? Hence in true poetry it is, in strictness, impossible to express the meaning in any but its own words, or to change the words without changing the meaning. A translation of such poetry is not really the old meaning in a fresh dress; it is a new product, something like the poem, though, if one chooses to say so, more like it in the aspect of meaning than in the aspect of form.

No one who understands poetry, it seems to me, would dispute this, were it not that, falling away from his experience, or misled by theory, he takes the word 'meaning' in a sense almost ludicrously inapplicable to poetry. People say, for instance, 'steed' and 'horse' have the same meaning; and in bad poetry they have, but not in poetry that _is_ poetry.

'Bring forth the horse!' The horse was brought: In truth he was a noble steed!

says Byron in _Mazeppa_. If the two words mean the same here, transpose them:

'Bring forth the steed!' The steed was brought: In truth he was a noble horse!

and ask again if they mean the same. Or let me take a line certainly very free from 'poetic diction':

To be or not to be, that is the question.

You may say that this means the same as 'What is just now occupying my attention is the comparative disadvantages of continuing to live or putting an end to myself.' And for practical purposes--the purpose, for example, of a coroner--it does. But as the second version altogether misrepresents the speaker at that moment of his existence, while the first does represent him, how can they for any but a practical or logical purpose be said to have the same sense? Hamlet was well able to 'unpack his heart with words,' but he will not unpack it with our paraphrases.

[Sidenote: VERSIFICATION]

These considerations apply equally to versification. If I take the famous line which describes how the souls of the dead stood waiting by the river, imploring a passage from Charon:

Tendebantque manus ripae ulterioris amore,

and if I translate it, 'and were stretching forth their hands in longing for the further bank,' the charm of the original has fled. Why has it fled? Partly (but we have dealt with that) because I have substituted for five words, and those the words of Virgil, twelve words, and those my own. In some measure because I have turned into rhythmless prose a line of verse which, as mere sound, has unusual beauty. But much more because in doing so I have also changed the _meaning_ of Virgil's line. What that meaning is _I_ cannot say: Virgil has said it. But I can see this much, that the translation conveys a far less vivid picture of the outstretched hands and of their remaining outstretched, and a far less poignant sense of the distance of the shore and the longing of the souls. And it does so partly because this picture and this sense are conveyed not only by the obvious meaning of the words, but through the long-drawn sound of 'Tendebantque,' through the time occupied by the five syllables and therefore by the idea of 'ulterioris,' and through the identity of the long sound 'or' in the penultimate syllables of 'ulterioris amore'--all this, and much more, apprehended not in this analytical fashion, nor as _added_ to the beauty of mere sound and to the obvious meaning, but in unity with them and so as expressive of the poetic meaning of the whole.

It is always so in fine poetry. The value of versification, when it is indissolubly fused with meaning, can hardly be exaggerated. The gift for feeling it, even more perhaps than the gift for feeling the value of diction, is the _specific_ gift for poetry, as distinguished from other arts. But versification, taken, as far as possible, all by itself, has a very different worth. Some aesthetic worth it has; how much, you may experience by reading poetry in a language of which you do not understand a syllable. The pleasure is quite appreciable, but it is not great; nor in actual poetic experience do you meet with it, as such, at all. For it is not _added_ to the pleasure of the meaning when you read poetry that you do understand: by some mystery the music is then the music _of_ the meaning, and the two are one. However fond of versification you might be, you would tire very soon of reading verses in Chinese; and before long of reading Virgil and Dante if you were ignorant of their languages. But take the music as it is _in_ the poem, and there is a marvellous change. Now

It gives a very echo to the seat Where Love is throned;

or 'carries far into your heart,' almost like music itself, the sound

Of old, unhappy, far-off things And battles long ago.

What then is to be said of the following sentence of the critic quoted before: 'But when any one who knows what poetry is reads--

Our noisy years seem moments in the being Of the eternal silence,

he sees that, quite independently of the meaning, ... there is one note added to the articulate music of the world--a note that never will leave off resounding till the eternal silence itself gulfs it'? I must think that the writer is deceiving himself. For I could quite understand his enthusiasm, if it were an enthusiasm for the music of the meaning; but as for the music, 'quite independently of the meaning,' so far as I can hear it thus (and I doubt if any one who knows English can quite do so), I find it gives some pleasure, but only a trifling pleasure. And indeed I venture to doubt whether, considered as mere sound, the words are at all exceptionally beautiful, as Virgil's line certainly is. Whatever may be the consequence, I would back against them, 'quite independently of the meaning,' this once famous stanza:

Where is Cupid's crimson motion, Billowy ecstasy of woe? Bear me straight, meandering ocean, Where the stagnant torrents flow.

[Sidenote: IMPERFECT UNITY]

When poetry answers to its idea and is purely or almost purely poetic, we find the identity of form and content; and the degree of purity attained may be tested by the degree in which we feel it hopeless to convey the effect of a poem or passage in any form but its own. Where the notion of doing so is simply ludicrous, you have quintessential poetry. But a great part even of good poetry, especially in long works, is of a mixed nature; and so we find in it no more than a partial agreement of a form and substance which remain to some extent distinct. This is so in many passages of Shakespeare (the greatest of poets when he chose, but not always a conscientious poet); passages where something was wanted for the sake of the plot, but he did not care about it or was hurried. The conception of the passage is then distinct from the execution, and neither is inspired. This is so also, I think, wherever we can truly speak of merely decorative effect. We seem to perceive that the poet had a truth or fact--philosophical, agricultural, social--distinctly before him, and then, as we say, clothed it in metrical and coloured language. Most argumentative, didactic, or satiric poems are partly of this kind; and in imaginative poems anything which is really a mere 'conceit' is mere decoration. We often deceive ourselves in this matter, for what we call decoration has often a new and genuinely poetic content of its own; but wherever there is mere decoration, we judge the poetry to be not wholly poetic. And so when Wordsworth inveighed against poetic diction, though he hurled his darts rather wildly, what he was rightly aiming at was a phraseology, not the living body of a new content, but the mere worn-out body of an old one.

In pure poetry it is otherwise. Pure poetry is not the decoration of a preconceived and clearly defined matter: it springs from the creative impulse of a vague imaginative mass pressing for development and definition. If the poet already knew exactly what he meant to say, why should he write the poem? The poem would in fact already be written. For only its completion can reveal, even to him, exactly what he wanted. When he began and while he was at work, he did not possess his meaning; it possessed him. It was not a fully formed soul asking for a body: it was an inchoate soul in the inchoate body of perhaps two or three vague ideas and a few scattered phrases. The growing of this body into its full stature and perfect shape was the same thing as the gradual self-definition of the meaning. And this is the reason why such poems strike us as creations, not manufactures, and have the magical effect which mere decoration cannot produce. This is also the reason why, if we insist on asking for the meaning of such a poem, we can only be answered 'It means itself.'

[Sidenote: THE TWO HERESIES]

And so at last I may explain why I have troubled myself and you with what may seem an arid controversy about mere words. It is not so. These heresies which would make poetry a compound of two factors--a matter common to it with the merest prose, _plus_ a poetic form, as the one heresy says: a poetical substance _plus_ a negligible form, as the other says--are not only untrue, they are injurious to the dignity of poetry. In an age already inclined to shrink from those higher realms where poetry touches religion and philosophy, the formalist heresy encourages men to taste poetry as they would a fine wine, which has indeed an aesthetic value, but a small one. And then the natural man, finding an empty form, hurls into it the matter of cheap pathos, rancid sentiment, vulgar humour, bare lust, ravenous vanity--everything which, in Schiller's phrase[3], the form should extirpate, but which no mere form can extirpate. And the other heresy--which is indeed rather a practise than a creed--encourages us in the habit so dear to us of putting our own thoughts or fancies into the place of the poet's creation. What he meant by _Hamlet_, or the _Ode to a Nightingale_, or _Abt Vogler_, we say, is this or that which we knew already; and so we lose what he had to tell us. But he meant what he said, and said what he meant.

Poetry in this matter is not, as good critics of painting and music often affirm, different from the other arts; in all of them the content is one thing with the form. What Beethoven meant by his symphony, or Turner by his picture, was not something which you can name, but the picture and the symphony. Meaning they have, but _what_ meaning can be uttered in no language but their own: and we know this, though some strange delusion makes us think the meaning has less worth, because we cannot put it into words. Well, it is just the same with poetry. But because poetry is words, we vainly fancy that some other words than its own will express its meaning. And they will do so no more--or, if you like to speak loosely, only a little more--than words will express the meaning of the Dresden Madonna. Something a little like it they may indeed express. And we may find analogues of the meaning of poetry outside it, which may help us to appropriate it. The other arts, the best ideas of philosophy or religion, much that nature and life offer us or force upon us, are akin to it. But they are only akin. Nor is it the expression of them. Poetry does not present to imagination our highest knowledge or belief, and much less our dreams and opinions; but it, content and form in unity, embodies in own irreplaceable way something which embodies itself also in other irreplaceable ways, such as philosophy or religion. And just as each of these gives a satisfaction which the other cannot possibly give, so we find in poetry, which cannot satisfy the needs they meet, that which by their natures they cannot afford us. But we shall not find it fully if we look for something else.

[Sidenote: THE FURTHER MEANING OF POETRY]