Letter to George and Georgiana Keats (Feb. 14, 1819)

(This excerpt is from a long letter to his brother and sister-in-law, and includes his discussion on life as a "vale of soul making." It was probably written between Feb. 14 and May 3, 1819. The painting to the right is of George Keats.)

My dear Brother & Sister--

...The common cognomen of this world among the misguided and superstitious is "a vale of tears" from which we are to be redeemed by a certain arbitrary interposition of God and taken to Heaven--what a little circumscribe[d] straightened notion! Call the world if you Please "The vale of Soul-making" Then you will find out the use of the world (I am speaking now in the highest terms for human nature admitting it to be immortal which I will here take for granted for the purpose of showing a thought which has struck me concerning it) I say "Soul making'' Soul as distinguished from an Intelligence-There may be intelligences or sparks of the divinity in millions--but they are not Souls till they acquire identities, till each one is personally itself. I[n]telligences are atoms of perception --they know and they see and they are pure, in short they are God --how then are Souls to be made? How then are these sparks which are God to have identity given them--so as ever to possess a bliss peculiar to each ones individual existence? How, but by the medium of a world like this? This point I sincerely wish to consider because I think it a grander system of salvation than the Christian religion -- or rather it is a system of Spirit-creation--This is effected by three grand materials acting the one upon the other for a series of years--These three Materials are the Intelligence--the human heart (as distinguished from intelligence or Mind) and the World or Elemental space suited for the proper action of Mind and Heart on each other for the purpose of forming theSoul or Intelligence destined to possess the sense of Identity. I can scarcely express what I but dimly perceive-and vet I think I perceive it--that you may judge the more clearly I will put it in the most homely form possible-- I will call the world a School instituted for the purpose of teaching little children to read--I will call the human heart the horn Book used in that School--and I will call the Child able to read, the Soulmade from that school and its hornbook. Do you not see how necessary a World of Pains and troubles is to school an Intelligence and make it a soul! A Place where the heart must feel and suffer in a thousand diverse ways! Not merely is the Heart a Hornbook, It is the Minds Bible, it is the Minds experience, it is the teat from which the mind or intelligence sucks its identity--As various as the Lives of Men are--so various become their souls, and thus does God make individual beings, Souls, Identical Souls of the sparks of his own essence--This appears to me faint sketch of a system of Salvation which does not affront our reason and humanity--I am convinced that many difficulties which Christians labour under would vanish before it--there is one wh[i]ch even now Strikes me--the Salvation of Children--In them the Spark or intelligence returns to God without an identity-it having had no time to learn of, and be altered by, the heart--or seat of the human Passions...

Your ever Affectionate Brother
John Keats

Letter to George and Tom Keats (Dec. 21, 1817)

(This excerpt from a long letter to his brothers, describes Keats' concept of "negative capability," and was probably written on Dec. 21 and 28, 1817. The sketch to the right is of Tom Keats.)

My dear Brothers

... [S]everal things dovetailed in my mind, & at once it struck me, what quality went to form a Man of Achievement especially in Literature & which Shakespeare possessed so enormously--I mean Negative Capability, that is when man is capable of being in uncertainties, Mysteries, doubts, without any irritable reaching after fact & reason--Coleridge, for instance, would let go by a fine isolated verisimilitude caught from the Penetralium of mystery, from being incapable of remaining content with half knowledge. This pursued through Volumes would perhaps take us no further than this, that with a great poet the sense of Beauty overcomes every other consideration, or rather obliterates all consideration....

Write soon to your most sincere friend & affectionate Brother
John

Letter to Fanny Brawne (July 25, 1819)

July 25th, 1819, Sunday night

My Sweet Girl,

.... You cannot conceive how I ache to be with you: how I would die for one hour - for what is in the world? I say you cannot conceive; it is impossible you should look with such eyes upon me as I have upon you: it cannot be. Forgive me if I wander a little this evening, for I have been all day employed in a very abstract Poem and I am in deep love with you - two things which must excuse me. I have, believe me, not been an age in letting you take possession of me; the very first week I knew you I wrote myself your vassal; but burnt the Letter as the very next time I saw you I thought you manifested some dislike to me. If you should ever feel for Man at the first sight what I did for you, I am lost. Yet I should not quarrel with you, but hate myself if such a thing were to happen - only I should burst if the thing were not as fine as a Man as you are as a Woman. Perhaps I am too vehement, then fancy me on my knees, especially when I mention a part of your Letter which hurt me; you say speaking of Mr Severn "but you must be satisfied in knowing that I admired you much more than your friend." My dear love, I cannot believe there ever was or ever could be any thing to admire in me especially as far as sight goes - I cannot be admired, I am not a thing to be admired. You are, I love you; all I can bring you is a swooning admiration of your Beauty. I hold that place among Men which snub-nosed brunettes with meeting eyebrows do among women - they are trash to me - unless I should find one among them with a fire in her heart like the one that burns in mine. You absorb me in spite of myself - you alone: for I look not forward with any pleasure to what is called being settled in the world; I tremble at domestic cares - yet for you I would meet them, though if it would leave you the happier I would rather die than do so. I have two luxuries to brood over in my walks, your Loveliness and the hour of my death. O that I could have possession of them both in the same minute. I hate the world: it batters too much the wings of my self-will, and would I could take a sweet poison from your lips to send me out of it. From no others would I take it. I am indeed astonished to find myself so careless of all charms but yours - remembering as I do the time when even a bit of ribband was a matter of interest with me. What softer words can I find for you after this - what it is I will not read. Nor will I say more here, but in a postscript answer anything else you may have mentioned in your letter in so many words - for I am distracted with a thousand thoughts. I will imagine you Venus tonight and pray, pray, pray to your star like a Heathen.

Yours ever, fair Star,

John Keats

(the complete letter is available at http://www.john-keats.com/briefe/250719.htm)

Letter to Benjamin Bailey (Nov. 22, 1817)

November 22nd, 1817
My dear Bailey,

... O I wish I was as certain of the end of all your troubles as that of your momentary start about the authenticity of the Imagination. I am certain of nothing but of the holiness of the Heart's affections and the truth of Imagination - What the imagination seizes as Beauty must be truth - whether it existed before or not - for I have the same idea of all our passions as of love: they are all, in their sublime, creative of essential beauty. In a word, you may know my favorite speculation by my first book, and the little song I send in my last, which is a representation from the fancy of the probable mode of operating in these matters. The imagination may be compared to Adam's dream, - he awoke and found it truth. I am more zealous in this affair because I have never yet been able to perceive how anything can be known for truth by consecutive reasoning - and yet it must be. Can it be that even the greatest philosopher ever arrived at his goal without putting aside numerous objections? However it may be, O for a life of sensation rather than of thoughts! It is a 'Vision in the form of Youth,' a shadow of reality to come. And this consideration has further convinced me, - for it has come as auxiliary to another favorite speculation of mine, - that we shall enjoy ourselves hereafter by having what we called happiness on earth repeated in a finer tone and so repeated. And yet such a fate can only befall those who delight in sensation, rather than hunger as you do after truth. Adam's dream will do here, and seems to be a conviction that imagination and its empyreal reflection is the same as human life and its spiritual repetition. But, as I was saying, the simple imaginative mind may have its rewards in the repetition of its own silent working coming continually on the spirit with a fine suddenness - to compare great things with small - have you never by being Surprised with an old Melody - in a delicious place - by a delicious voice, felt over again your very Speculations and Surmises at the time it first operated on your Soul - do you not remember forming to yourself the singer's face more beautiful than it was possible and yet with the elevation of the Moment you did not think so - even then you were mounted on the Wings of Imagination so high - that the Protrotype must be here after - that delicius face you will see. What a time! I am continually running away from the subject - sure this cannot be exactly the case with a complex Mind - one that is imaginative and at the same time careful of its fruits - who would exist partly on Sensation partly on thought - to whom it is necessary that years should bring the philosophic Mind - such an one I consider your's and therefore it is necessary to your eternal Happiness that you not only drink this old Wine of Heaven, which I shall call the redigestion of our most ethereal Musings on Earth; but also increase in knowledge and know all things. I am glad to hear you are in a fair way for Easter - you will soon get through your unpleasent reading and then! - but the world is full of troubles and I have not much reason to think myself pesterd with many - I think Jane or Marianne has a better opinion of me than I deserve - for really and truly I do not think my Brothers illness connected with mine - you know more of the real Cause than they do nor have I any chance of being rack'd as you have been - You perhaps at one time thought there was such a thing as worldly happiness to be arrived at, at certain periods of time marked out, - you have of necessity from your disposition been thus led away - I scarcely remember counting upon any happiness - I look for it if it be not in the present hour, - nothing startles me beyond the moment. The setting sun will always set me to rights, or if a sparrow come before my window, I take part in its existence and pick about the gravel. The first thing that strikes me on hearing a misfortune having befallen another is this - 'Well, it cannot be helped: he will have the pleasure of trying the resources of his spirit' - and I beg now, my dear Bailey, that hereafter should you observe anything cold in me not to put it to the account of heartlessness, but abstraction - for I assure you I sometimes feel not the influence of a passion or affection during a whole week - and so long this sometimes continues, I begin to suspect myself, and the genuineness of my feelings at other times - thinking them a few barren tragedy tears.

Your affectionate friend,

The complete letter is available at http://www.john-keats.com/briefe/221117.htm

This living hand

This living hand, now warm and capable
Of earnest grasping, would, if it were cold
And in the icy silence of the tomb,
So haunt thy days and chill thy dreaming nights
That thou wouldst wish thine own heart dry of blood
So in my veins red life might stream again,
And thou be conscience-calmed--see here it is--
I hold it towards you.

Ode on a grecian urn

Thou still unravished bride of quietness,
Thou foster child of silence and slow time,
Sylvan historian, who canst thus express
A flowery tale more sweetly than our rhyme:
What leaf-fringed legend haunts about thy shape
Of deities or mortals, or of both,
In Tempe or the dales of Arcady?
What men or gods are these? What maidens loath?
What mad pursuit? What struggle to escape?
What pipes and timbrels? What wild ecstasy?

Heard melodies are sweet, but those unheard
Are sweeter; therefore, ye soft pipes, play on;
Not to the sensual ear, but, more endeared,
Pipe to the spirit dities of no tone.
Fair youth, beneath the trees, thou canst not leave
Thy song, nor ever can those trees be bare;
Bold Lover, never, never canst thou kiss,
Though winning near the goal---yet, do not grieve;
She cannot fade, though thou hast not thy bliss
Forever wilt thou love, and she be fair!

Ah, happy, happy boughs! that cannot shed
Your leaves, nor ever bid the Spring adieu;
And, happy melodist, unweari-ed,
Forever piping songs forever new;
More happy love! more happy, happy love!
Forever warm and still to be enjoyed,
Forever panting, and forever young;
All breathing human passion far above,
That leaves a heart high-sorrowful and cloyed,
A burning forehead, and a parching tongue.

Who are these coming to the sacrifice?
To what green altar, O mysterious priest,
Lead'st thou that heifer lowing at the skies,
And all her silken flanks with garlands dressed?
What little town by river or sea shore,
Or mountain-built with peaceful citadel,
Is emptied of this folk, this pious morn?
And, little town, thy streets for evermore
Will silent be; and not a soul to tell
Why thou art desolate, can e'er return.

O Attic shape! Fair attitude! with brede
Of marble men and maidens overwrought,
With forest branches and the trodden weed;
Thou, silent form, dost tease us out of thought
As doth eternity. Cold Pastoral!
When old age shall this generation waste,
Thou shalt remain, in midst of other woe
Than ours, a friend to man, to whom thou say'st,
"Beauty is truth, truth beauty"---that is all
Ye know on earth, and all ye need to know.


1820

First surviving draft of "Ode on a Grecian Urn "(1820), transcribed by the poet's brother, George Keats
Vocabulary and Allusions: "Ode on a Grecian Ode"
Stanza I
Line 3, sylvan: pertaining to or living in the woods; hence, a sylvan historian records scenes in the woods.
Line 8, Tempe: a beautiful valley in Greece, it was sacred to Apollo, the god of poetry and music.
Arcady: the literary word for Arcadia, in the central Peloponnesus. Zeus was born there, in one account. The word connotes a place of rural peace and simplicity because of the ancient reputation of its inhaitants as innocent and peaceful.
Line 10, timbrels: ancient tambourines
Stanza II
Line 3, sensual ear: ear of the senses, i.e., they hear.
Stanza V
Line 1, Attic: Grecian. Attica is in the central part of Greece where Athens was located.
brede: embroidery.
Line 2, overwrought: covered with.
Line 5, cold pastoral: pastoral story in marble.
pastoral: (1)pertaining to shepherds; hence it connotes simple, peaceful country life and the qualities associated with such a life, e.g., naturalness and innocence. (2) a kind of poem which praises the virtues of country living (simplicity, innocence, etc.).


Annotated version: http://rpo.library.utoronto.ca/poem/1129.html

Analysis

La belle dame sans merci

La belle dame sans merci
by Sir Frank Dicksee (1902)



Oh what can ail thee, knight-at-arms,
Alone and palely loitering?
The sedge has withered from the lake,
And no birds sing.

Oh what can ail thee, knight-at-arms,
So haggard and so woe-begone?
The squirrel's granary is full,
And the harvest's done.

I see a lily on thy brow,
With anguish moist and fever-dew,
And on thy cheeks a fading rose
Fast withereth too.

I met a lady in the meads,
Full beautiful - a faery's child,
Her hair was long, her foot was light,
And her eyes were wild.

I made a garland for her head,
And bracelets too, and fragrant zone;
She looked at me as she did love,
And made sweet moan.

I set her on my pacing steed,
And nothing else saw all day long,
For sidelong would she bend, and sing
A faery's song.

She found me roots of relish sweet,
And honey wild, and manna-dew,
And sure in language strange she said -
'I love thee true'.

She took me to her elfin grot,
And there she wept and sighed full sore,
And there I shut her wild wild eyes
With kisses four.

And there she lulled me asleep
And there I dreamed - Ah! woe betide! -
The latest dream I ever dreamt
On the cold hill side.

I saw pale kings and princes too,
Pale warriors, death-pale were they all;
They cried - 'La Belle Dame sans Merci
Hath thee in thrall!'

I saw their starved lips in the gloam,
With horrid warning gaped wide,
And I awoke and found me here,
On the cold hill's side.

And this is why I sojourn here
Alone and palely loitering,
Though the sedge is withered from the lake,
And no birds sing.

Original version of La Belle Dame Sans Merci, 1819

La belle dame sans merci by

John William Waterhouse (1893)

Ode to a nightingale

Portrait of Keats, listening to a nightingale on Hampstead Heath, by Keats' friend, Joseph Severn; painted 20 years after the poet's death





My heart aches, and a drowsy numbness pains
My sense, as though of hemlock I had drunk,
Or emptied some dull opiate to the drains
One minute past, and Lethe-wards had sunk:
'Tis not through envy of thy happy lot,
But being too happy in thine happiness,--
That thou, light-winged Dryad of the trees
In some melodious plot
Of beechen green, and shadows numberless,
Singest of summer in full-throated ease.

O, for a draught of vintage! that hath been
Cool'd a long age in the deep-delved earth,
Tasting of Flora and the country green,
Dance, and Provençal song, and sunburnt mirth!
O for a beaker full of the warm South,
Full of the true, the blushful Hippocrene,
With beaded bubbles winking at the brim,
And purple-stained mouth;
That I might drink, and leave the world unseen,
And with thee fade away into the forest dim:

Fade far away, dissolve, and quite forget
What thou among the leaves hast never known,
The weariness, the fever, and the fret
Here, where men sit and hear each other groan;
Where palsy shakes a few, sad, last gray hairs,
Where youth grows pale, and spectre-thin, and dies;
Where but to think is to be full of sorrow
And leaden-eyed despairs,
Where Beauty cannot keep her lustrous eyes,
Or new Love pine at them beyond to-morrow.

Away! away! for I will fly to thee,
Not charioted by Bacchus and his pards,
But on the viewless wings of Poesy,
Though the dull brain perplexes and retards:
Already with thee! tender is the night,
And haply the Queen-Moon is on her throne,
Cluster'd around by all her starry Fays;
But here there is no light,
Save what from heaven is with the breezes blown
Through verdurous glooms and winding mossy ways.

I cannot see what flowers are at my feet,
Nor what soft incense hangs upon the boughs,
But, in embalmed darkness, guess each sweet
Wherewith the seasonable month endows
The grass, the thicket, and the fruit-tree wild;
White hawthorn, and the pastoral eglantine;
Fast fading violets cover'd up in leaves;
And mid-May's eldest child,
The coming musk-rose, full of dewy wine,
The murmurous haunt of flies on summer eves.

Darkling I listen; and, for many a time
I have been half in love with easeful Death,
Call'd him soft names in many a mused rhyme,
To take into the air my quiet breath;
Now more than ever seems it rich to die,
To cease upon the midnight with no pain,
While thou art pouring forth thy soul abroad
In such an ecstasy!
Still wouldst thou sing, and I have ears in vain--
To thy high requiem become a sod.

Thou wast not born for death, immortal Bird!
No hungry generations tread thee down;
The voice I hear this passing night was heard
In ancient days by emperor and clown:
Perhaps the self-same song that found a path
Through the sad heart of Ruth, when, sick for home,
She stood in tears amid the alien corn;
The same that oft-times hath
Charm'd magic casements, opening on the foam
Of perilous seas, in faery lands forlorn.

Forlorn! the very word is like a bell
To toll me back from thee to my sole self!
Adieu! the fancy cannot cheat so well
As she is fam'd to do, deceiving elf.
Adieu! adieu! thy plaintive anthem fades
Past the near meadows, over the still stream,
Up the hill-side; and now 'tis buried deep
In the next valley-glades:
Was it a vision, or a waking dream?
Fled is that music:--Do I wake or sleep?

llustration to "Ode to a Nightingale," by W. J. Neatby (1899)

Bright star

From the film Bright Star (2009), about John Keats and Fanny Brawne

Bright star, would I were steadfast as thou art--

Not in lone splendour hung aloft the night
And watching, with eternal lids apart,
Like nature's patient, sleepless Eremite, [hermit]
The moving waters at their priestlike task
Of pure ablution round earth's human shores,
Or gazing on the new soft-fallen mask
Of snow upon the mountains and the moors;
No--yet still steadfast, still unchangeable,
Pillow'd upon my fair love's ripening breast,
To feel for ever its soft fall and swell,
Awake for ever in a sweet unrest,
Still, still to hear her tender-taken breath,
And so live ever--or else swoon to death.


For more on this sonnet and the relationship of Keats with Fanny Brawne, see http://www.press.uchicago.edu/Misc/Chicago/542409.html and http://en.wikipedia.org/wiki/Bright_star,_would_I_were_steadfast_as_thou_art.

A thing of beauty

Fanny Brawne (Abbie Cornish) reading a letter from John Keats; photo from the film Bright Star (2009)



Excerpt from Endymion:

A thing of beauty is a joy for ever:
Its loveliness increases; it will never
Pass into nothingness; but still will keep
A bower quiet for us, and a sleep
Full of sweet dreams, and health, and quiet breathing.
Therefore, on every morrow, are we wreathing
A flowery band to bind us to the earth,
Spite of despondence, of the inhuman dearth
Of noble natures, of the gloomy days,
Of all the unhealthy and o'er-darken'd ways
Made for our searching: yes, in spite of all,
Some shape of beauty moves away the pall
From our dark spirits. Such the sun, the moon,
Trees old and young, sprouting a shady boon
For simple sheep; and such are daffodils
With the green world they live in; and clear rills
That for themselves a cooling covert make
'Gainst the hot season; the mid-forest brake,
Rich with a sprinkling of fair musk-rose blooms:
And such too is the grandeur of the dooms  [dooms=judgments]
We have imagined for the mighty dead;
An endless fountain of immortal drink,
Pouring unto us from the heaven's brink.

Nor do we merely feel these essences
For one short hour; no, even as the trees
That whisper round a temple become soon
Dear as the temple's self, so does the moon,
The passion poesy, glories infinite,
Haunt us till they become a cheering light
Unto our souls, and bound to us so fast
That, whether there be shine or gloom o'ercast,
They always must be with us, or we die.