Meet We No Angels, Pansie?
Came, on a Sabbath noon, my sweet,
In white, to find her lover;
The grass grew proud beneath her feet,
The green elm-leaves above her:—
Meet we no angels, Pansie?
She said, “We meet no angels now;”
And soft lights stream’d upon her;
And with white hand she touch’d a bough;
She did it that great honour:—
What! meet no angels, Pansie?
O sweet brown hat, brown hair, brown eyes,
Down-dropp’d brown eyes, so tender!
Then what said I? Gallant replies
Seem flattery, and offend her:—
But—meet no angels, Pansie?
The suggestion is obvious, that the maiden realizes to the lover’s eye the ideal of an angel. As she comes he asks her slyly,—for she has been to the church—“Is it true that nobody ever sees real angels?” She answers innocently, thinking him to be in earnest, “No—long ago people used to see angels, but in these times no one ever sees them.” He does not dare tell her how beautiful she seems to him; but he suggests much more than admiration by the tone of his protesting response to her answer: “What! You cannot mean to say that there are no angels now?” Of course that is the same as to say, “I see an angel now”—but the girl is much too innocent to take the real and flattering meaning.
Wordsworth’s portrait of the ideal woman is very famous; it was written about his own wife though that fact would not be guessed from the poem. The last stanza is the most famous, but we had better quote them all.
She was a phantom of delight
When first she gleamed upon my sight;
A lovely apparition, sent
To be a moment’s ornament;
Her eyes as stars of twilight fair;
Like twilight’s, too, her dusky hair;
But all things else about her drawn
From May-time and the cheerful dawn;
A dancing shape, an image gay,
To haunt, to startle, and waylay.
I saw her upon nearer view,
A Spirit, yet a Woman too!
Her household motions light and free,
And steps of virgin liberty;
A countenance in which did meet
Sweet records, promises as sweet;
A creature not too bright or good
For human nature’s daily food;
For transient sorrows, simple wiles,
Praise, blame, love, kisses, tears and smiles.
And now I see with eye serene
The very pulse of the machine;
A being breathing thoughtful breath,
A traveller betwixt life and death;
The reason firm, the temperate will,
Endurance, foresight, strength, and skill;
A perfect woman, nobly plann’d,
To warn, to comfort and command;
And yet a Spirit still, and bright
With something of angelic light.
I quoted this after the Pansie poem to show you how much more deeply Wordsworth could touch the same subject. To him, too, the first apparition of the ideal maiden seemed angelic; like Ashe he could perceive the mingled attraction of innocence and of youth. But innocence and youth are by no means all that make up the best attributes of woman; character is more than innocence and more than youth, and it is character that Wordsworth studies. But in the last verse he tells us that the angel is always there, nevertheless, even when the good woman becomes old. The angel is the Mother-soul.
Wordsworth’s idea that character is the supreme charm was expressed very long before him by other English poets, notably by Thomas Carew.
He that loves a rosy cheek,
Or a coral lip admires,
Or from star-like eyes doth seek
Fuel to maintain his fires:
As old Time makes these decay,
So his flames must waste away.
But a smooth and steadfast mind,
Gentle thoughts and calm desires,
Hearts with equal love combined,
Kindle never-dying fires.
Where these, are not, I despise
Lovely cheeks or lips or eyes.
For about three hundred years in English literature it was the fashion—a fashion borrowed from the Latin poets—to speak of love as a fire or flame, and you must understand the image in these verses in that signification. To-day the fashion is not quite dead, but very few poets now follow it.
Byron himself, with all his passion and his affected scorn of ethical convention, could and did, when he pleased, draw beautiful portraits of moral as well as physical attraction. These stanzas are famous; they paint for us a person with equal attraction of body and mind.
She walks in beauty, like the night
Of cloudless climes and starry skies;
And all that’s best of dark and bright
Meet in her aspect and her eyes:
Thus mellow’d to that tender light
Which heaven to gaudy day denies.
One shade the more, one ray the less,
Had half impair’d the nameless grace
Which waves in every raven tress,
Or softly lightens o’er her face;
Where thoughts serenely sweet express
How pure, how dear their dwelling-place.
And on that cheek, and o’er that brow,
So soft, so calm, yet eloquent,
The smiles that win, the tints that glow,
But tell of days in goodness spent,
A mind at peace with all below,
A heart whose love is innocent!
It is worth noticing that in each of the last three poems, the physical beauty described is that of dark eyes and hair. This may serve to remind you that there are two distinct types, opposite types, of beauty celebrated by English poets; and the next poem which I am going to quote, the beautiful “Ruth” of Thomas Hood, also describes a dark woman.
She stood breast-high amid the corn,
Clasp’d by the golden light of morn,
Like the sweetheart of the sun,
Who many a glowing kiss had won.
On her cheek an autumn flush,
Deeply ripen’d;—such a blush
In the midst of brown was born,
Like red poppies grown with corn.
Round her eyes her tresses fell,
Which were blackest none could tell,
But long lashes veil’d a light,
That had else been all too bright.
And her hat, with shady brim,
Made her tressy forehead dim;
Thus she stood among the stooks,
Praising God with sweetest looks:—
Sure, I said, Heav’n did not mean,
Where I reap thou shouldst but glean,
Lay thy sheaf adown and come,
Share my harvest and my home.
We might call this the ideal of a peasant girl whose poverty appeals to the sympathy of all who behold her. The name of the poem is suggested indeed by the Bible story of Ruth the gleaner, but the story in the poem is only that of a rich farmer who marries a very poor girl, because of her beauty and her goodness. It is just a charming picture—a picture of the dark beauty which is so much admired in Northern countries, where it is less common than in Southern Europe. There are beautiful brown-skinned types; and the flush of youth on the cheeks of such a brown girl has been compared to the red upon a ripe peach or a russet apple—a hard kind of apple, very sweet and juicy, which is brown instead of yellow, or reddish brown. But the poet makes the comparison with poppy flowers and wheat. That, of course, means golden yellow and red; in English wheat fields red poppy flowers grow in abundance. The expression “tressy forehead” in the second line of the fourth stanza means a forehead half covered with falling, loose hair.
The foregoing pretty picture may be offset by charming poem of Browning’s describing a lover’s pride in his illusion. It is simply entitled “Song,” and to appreciate it you must try to understand the mood of a young man who believes that he has actually realized his ideal, and that the woman that he loves is the most beautiful person in the whole world. The fact that this is simply imagination on his part does not make the poem less beautiful—on the contrary, the false imagining is just what makes it beautiful, the youthful emotion of a moment being so humanly and frankly described. Such a youth must imagine that every one else sees and thinks about the girl just as he does, and he expects them to confess it.
Nay but you, who do not love her,
Is she not pure gold, my mistress?
Holds earth aught—speak truth—above her?
Aught like this tress, see, and this tress,
And this last fairest tress of all,
So fair, see, ere I let it fall?
Because you spend your lives in praising;
To praise, you search the wide world over;
Then why not witness, calmly gazing,
If earth holds aught—speak truth—above her?
Above this tress, and this, I touch
But cannot praise, I love so much!
You see the picture, I think,—probably some artist’s studio for a background. She sits or stands there with her long hair loosely flowing down to her feet like a river of gold; and her lover, lifting up some of the long tresses in his hand, asks his friend, who stands by, to notice how beautiful such hair is. Perhaps the girl was having her picture painted. One would think so from the question, “Since your business is to look for beautiful things, why can you not honestly acknowledge that this woman is the most beautiful thing in the whole world?” Or we might imagine the questioned person to be a critic by profession as well as an artist. Like the preceding poem this also is a picture. But the next poem, also by Browning, is much more than a picture—it is very profound indeed, simple as it looks. An old man is sitting by the dead body of a young girl of about sixteen. He tells us how he secretly loved her, as a father might love a daughter, as a brother might love a sister. But he would have wished, if he had not been so old, and she so young, to love her as a husband. He never could have her in this world, but why should he not hope for it in the future world? He whispers into her dead ear his wish, and he puts a flower into her dead hand, thinking, “When she wakes up, in another life, she will see that flower, and remember what I said to her, and how much I loved her.” That is the mere story. But we must understand that the greatness of the love expressed in the poem is awakened by an ideal of innocence and sweetness and goodness, and the affection is of the soul—that is to say, it is the love of beautiful character, not the love of a beautiful face only, that is expressed.