Robert Browning: How to Know Him

by William Lyon Phelps

XI

What spell or what charm,
(For awhile there was trouble within me,) what next should I urge
To sustain him where song had restored him?—one filled to the
verge
His cup with the wine of this life, pressing all that it yields
Of mere fruitage, the strength and the beauty; beyond, on what
fields,
Glean a vintage more potent and perfect to brighten the eye
And bring blood to the lip, and commend them the cup they put by?
He saith, "It is good;" still he drinks not: he lets me praise life,
Gives assent, yet would die for his own part.
XII

Then fancies grew rife
Which had come long ago on the pasture, when round me the sheep
Fed in silence—above, the one eagle wheeled slow as in sleep;
And I lay in my hollow and mused on the world that might lie
'Neath his ken, though I saw but the strip 'twixt the hill and the
sky:
And I laughed—"Since my days are ordained to be passed with my
flocks,
Let me people at least, with my fancies, the plains and the rocks,
Dream the life I am never to mix with, and image the show
Of mankind as they live in those fashions I hardly shall know!
Schemes of life, its best rules and right uses, the courage that
gains,
And the prudence that keeps what men strive for." And now these
old trains
Of vague thought came again; I grew surer; so, once more the string
Of my harp made response to my spirit, as thus—

XIII

"Yea, my King,"
I began—"thou dost well in rejecting mere comforts that spring
From the mere mortal life held in common by man and by brute:
In our flesh grows the branch of this life, in our soul it bears
fruit.
Thou hast marked the slow rise of the tree,—how its stem trembled
first
Till it passed the kid's lip, the stag's antler; then safely
outburst
The fan-branches all round; and thou mindest when these too, in
turn,
Broke a-bloom and the palm-tree seemed perfect: yet more was to
learn,
E'en the good that comes in with the palm-fruit. Our dates shall
we slight,
When their juice brings a cure for all sorrow? or care for the
plight
Of the palm's self whose slow growth produced them? Not so! stem
and branch
Shall decay, nor be known in their place, while the palm-wine
shall stanch
Every wound of man's spirit in winter. I pour thee such wine.
Leave the flesh to the fate it was fit for! the spirit be thine!
By the spirit, when age shall o'ercome thee, thou still shalt enjoy
More indeed, than at first when inconscious, the life of a boy.
Crush that life, and behold its wine running! Each deed thou hast
done
Dies, revives, goes to work in the world; until e'en as the sun
Looking down on the earth, though clouds spoil him, though
tempests efface,
Can find nothing his own deed produced not, must everywhere trace
The results of his past summer-prime,—so, each ray of thy will,
Every flash of thy passion and prowess, long over, shall thrill
Thy whole people, the countless, with ardor, till they too give
forth
A like cheer to their sons, who in turn, fill the South and the
North
With the radiance thy deed was the germ of. Carouse in the past!
But the license of age has its limit; thou diest at last:
As the lion when age dims his eyeball, the rose at her height,
So with man—so his power and his beauty forever take flight.
No! Again a long draught of my soul-wine! Look forth o'er the years!
Thou hast done now with eyes for the actual; begin with the seer's!
Is Saul dead? In the depth of the vale make his tomb—bid arise
A gray mountain of marble heaped four-square, till, built to the
skies,
Let it mark where the great First King slumbers: whose fame would
ye know?
Up above see the rock's naked face, where the record shall go
In great characters cut by the scribe,—Such was Saul, so he did;
With the sages directing the work, by the populace chid,—
For not half, they'll affirm, is comprised there! Which fault to
amend,
In the grove with his kind grows the cedar, whereon they shall
spend
(See, in tablets 'tis level before them) their praise, and record
With the gold of the graver, Saul's story,—the statesman's great
word
Side by side with the poet's sweet comment. The river's a-wave
With smooth paper-reeds grazing each other when prophet-winds rave:
So the pen gives unborn generations their due and their part
In thy being! Then, first of the mighty, thank God that thou art!"

XIV

And behold while I sang … but O Thou who didst grant me that day,
And before it not seldom hast granted thy help to essay,
Carry on and complete an adventure,—my shield and my sword
In that act where my soul was thy servant, thy word was my word,—
Still be with me, who then at the summit of human endeavour
And scaling the highest, man's thought could, gazed hopeless as
ever
On the new stretch of heaven above me—till, mighty to save,
Just one lift of thy hand cleared that distance—God's throne from
man's grave!
Let me tell out my tale to its ending—my voice to my heart
Which can scarce dare believe in what marvels last night I took
part,
As this morning I gather the fragments, alone with my sheep,
And still fear lest the terrible glory evanish like sleep!
For I wake in the gray dewy covert, while Hebron upheaves
The dawn struggling with night on his shoulder, and Kidron
retrieves
Slow the damage of yesterday's sunshine.

XV

I say then,—my song
While I sang thus, assuring the monarch, and ever more strong
Made a proffer of good to console him—he slowly resumed
His old motions and habitudes kingly. The right hand re-plumed
His black locks to their wonted composure, adjusted the swathes
Of his turban, and see—the huge sweat that his countenance bathes,
He wipes off with the robe; and he girds now his loins as of yore,
And feels slow for the armlets of price, with the clasp set before.
He is Saul, ye remember in glory,—ere error had bent
The broad brow from the daily communion; and still, though much
spent
Be the life and the bearing that front you, the same, God did
choose,
To receive what a man may waste, desecrate, never quite lose.
So sank he along by the tent-prop till, stayed by the pile
Of his armour and war-cloak and garments, he leaned there awhile,
And sat out my singing,—one arm round the tent-prop, to raise
His bent head, and the other hung slack—till I touched on the
praise
I foresaw from all men in all time, to the man patient there;
And thus ended, the harp falling forward. Then first I was 'ware
That he sat, as I say, with my head just above his vast knees
Which were thrust out on each side around me, like oak roots which
please
To encircle a lamb when it slumbers. I looked up to know
If the best I could do had brought solace: he spoke not, but slow
Lifted up the hand slack at his side, till he laid it with care
Soft and grave, but in mild settled will, on my brow: through my
hair
The large fingers were pushed, and he bent back my head, with kind
power—
All my face back, intent to peruse it, as men do a flower.
Thus held he me there with his great eyes that scrutinized mine—
And oh, all my heart how it loved him! but where was the sign?
I yearned—"Could I help thee, my father, inventing a bliss,
I would add, to that life of the past, both the future and this;
I would give thee new life altogether, as good, ages hence,
As this moment,—had love but the warrant, love's heart to dispense!"

XVI

Then the truth came upon me. No harp more—no song more! outbroke—

XVII

"I have gone the whole round of creation: I saw and I spoke:
I, a work of God's hand for that purpose, received in my brain
And pronounced on the rest of his handwork—returned him again
His creation's approval or censure: I spoke as I saw:
I report, as a man may of God's work—all's love, yet all's law.
Now I lay down the judgeship he lent me. Each faculty tasked
To perceive him, has gained an abyss, where a dewdrop was asked.
Have I knowledge? confounded it shrivels at Wisdom laid bare.
Have I forethought? how purblind, how blank, to the Infinite Care!
Do I task any faculty highest, to image success?
I but open my eyes,—and perfection, no more and no less,
In the kind I imagined, full-fronts me, and God is seen God
In the star, in the stone, in the flesh, in the soul and the clod.
And thus looking within and around me, I ever renew
(With that stoop of the soul which in bending upraises it too)
The submission of man's nothing-perfect to God's all-complete,
As by each new obeisance in spirit, I climb to his feet.
Yet with all this abounding experience, this deity known,
I shall dare to discover some province, some gift of my own.
There's a faculty pleasant to exercise, hard to hoodwink,
I am fain to keep still in abeyance, (I laugh as I think)
Lest, insisting to claim and parade in it, wot ye, I worst
E'en the Giver in one gift—Behold, I could love if I durst!
But I sink the pretension as fearing a man may o'ertake
God's own speed in the one way of love: I abstain for love's sake.
—What, my soul? see thus far and no farther? when doors great and
small,
Nine-and-ninety flew ope at our touch, should the hundredth appall?
In the least things have faith, yet distrust in the greatest of all?
Do I find love so full in my nature, God's ultimate gift,
That I doubt his own love can compete with it? Here, the parts
shift?
Here, the creature surpass the Creator,—the end, what Began?
Would I fain in my impotent yearning do all for this man,
And dare doubt he alone shall not help him, who yet alone can?
Would it ever have entered my mind, the bare will, much less power,
To bestow on this Saul what I sang of, the marvellous dower
Of the life he was gifted and filled with? to make such a soul,
Such a body, and then such an earth for insphering the whole?
And doth it not enter my mind (as my warm tears attest)
These good things being given, to go on, and give one more, the
best?
Ay, to save and redeem and restore him, maintain at the height
This perfection,—succeed with life's day-spring, death's minute
of night?
Interpose at the difficult minute, snatch Saul the mistake,
Saul the failure, the ruin he seems now,—and bid him awake
From the dream, the probation, the prelude, to find himself set
Clear and safe in new light and new life,—a new harmony yet
To be run, and continued, and ended—who knows?—or endure!
The man taught enough by life's dream, of the rest to make sure;
By the pain-throb, triumphantly winning intensified bliss,
And the next world's reward and repose, by the struggles in this."

XVIII

"I believe it! 'Tis thou, God, that givest, 'tis I who receive:
In the first is the last, in thy will is my power to believe.
All's one gift: thou canst grant it moreover, as prompt to my
prayer
As I breathe out this breath, as I open these arms to the air.
From thy will stream the worlds, life and nature, thy dread Sabaoth:
I will?—the mere atoms despise me! Why am I not loth
To look that, even that in the face too? Why is it I dare
Think but lightly of such impuissance? What stops my despair?
This;—'tis not what man Does which exalts him, but what man Would
do!
See the King—I would help him but cannot, the wishes fall through.
Could I wrestle to raise him from sorrow, grow poor to enrich,
To fill up his life, starve my own out, I would—knowing which,
I know that my service is perfect. Oh, speak through me now!
Would I suffer for him that I love? So wouldst thou—so wilt thou!
So shall crown thee the topmost, ineffablest, uttermost crown—
And thy love fill infinitude wholly, nor leave up nor down
One spot for the creature to stand in! It is by no breath,
Turn of eye, wave of hand, that salvation joins issue with death!
As thy Love is discovered almighty, almighty be proved
Thy power, that exists with and for it, of being Beloved!
He who did most, shall bear most; the strongest shall stand the
most weak.
'Tis the weakness in strength, that I cry for! my flesh, that I
seek
In the Godhead! I seek and I find it. O Saul, it shall be
A Face like my face that receives thee; a Man like to me,
Thou shalt love and be loved by, forever: a Hand like this hand
Shall throw open the gates of new life to thee! See the Christ
stand!"

XIX

I know not too well how I found my way home in the night.
There were witnesses, cohorts about me, to left and to right,
Angels, powers, the unuttered, unseen, the alive, the aware:
I repressed, I got through them as hardly, as strugglingly there,
As a runner beset by the populace famished for news—
Life or death. The whole earth was awakened, hell loosed with her
crews;
And the stars of night beat with emotion, and tingled and shot
Out in fire the strong pain of pent knowledge: but I fainted not,
For the Hand still impelled me at once and supported, suppressed
All the tumult, and quenched it with quiet, and holy behest,
Till the rapture was shut in itself, and the earth sank to rest.
Anon at the dawn, all that trouble had withered from earth—
Not so much, but I saw it die out in the day's tender birth;
In the gathered intensity brought to the grey of the hills;
In the shuddering forests' held breath; in the sudden wind-thrills;
In the startled wild beasts that bore off, each with eye sidling
still
Though averted with wonder and dread; in the birds stiff and chill
That rose heavily, as I approached them, made stupid with awe:
E'en the serpent that slid away silent,—he felt the new law.
The same stared in the white humid faces upturned by the flowers;
The same worked in the heart of the cedar and moved the vine-bowers:
And the little brooks witnessing murmured, persistent and low,
With their obstinate, all but hushed voices—"E'en so, it is so!"

On a clear, warm day in March, 1912, I stood on the Piazza Michel Angelo in Florence, with a copy of Browning in my hand, and gazed with delight on the panorama of the fair city below. Then I read aloud the first two stanzas of Old Pictures in Florence, and realised for the thousandth time the definiteness of Browning's poetry. This particular poem is a mixture of art and doggerel; but even the latter is interesting to lovers of Florence.

Not a churlish saint, Lorenzo Monaco?

Did you ever stand in front of the picture by Lorenzo that Browning had in mind, and observe the churlish saints? Most saints in Italian pictures look either happy or complacent; because they have just been elected to the society of heaven and are in for life. But for some strange reason, Lorenzo's saints, although in the Presence, and worshipping with music, look as if they were suffering from acute indigestion. If one will wander about the galleries of Florence, and take along Browning, one will find the poet more specifically informing than Baedeker.

The philosophy of this poem is Browning's favorite philosophy of development. He compares the perfection of Greek art with the imperfection of the real human body. We know what a man ought to look like; and if we have forgotten, we may behold a representation by a Greek sculptor. Stand at the corner of a city street, and watch the men pass; they are caricatures of the manly form. Yet ludicrously ugly as they are, the intention is clear; we see even in these degradations, what the figure of a man ought to be. In Greek art:

The Truth of Man, as by God first spoken,
Which the actual generations garble,
Was reuttered.

Which the actual generations garble—men as we see them are clumsy and garbled versions of the original. But there is no value in lamenting this; it is idle for men to gaze with regret and longing at the Apollo Belvedere. It is much better to remember that Perfection and Completion spell Death: only Imperfection has a future. What if the souls in our ridiculously ugly bodies become greater and grander than the marble men of Pheidias? Giotto's unfinished Campanile is nobler than the perfect zero he drew for the Pope. In our imperfect minds, housed in our over-fat, over-lean, and always commonplace bodies, exists the principle of development, for whose steady advance eternity is not too long. Statues belong to time: man has Forever.

For some strange reason, no tourist ever goes to Fano. One reason why I went there was simply because I had never met a person of any nationality who had ever seen the town. Yet it is easily accessible, very near Ancona, the scene of the Grammarian's Funeral, and the place where Browning wrote The Guardian Angel. One day Mr. and Mrs. Browning, walking about Fano, came to the church of San Agostino, in no way a remarkable edifice, and there in the tiny chapel, over the altar, they found Guercino's masterpiece. Its calm and serene beauty struck an immortal poem out of Browning's heart; and thanks to the poet, the picture is now one of the most familiar in the world. But no copy comes near the ineffable charm of the original, as one sees it in the dim light of the chapel.

The child on the tomb is looking past the angel's face into the glory of heaven; but the poet, who wishes that he might take the place of the little child, declares that he would gaze, not toward heaven, but into the gracious face of the bird of God. If we could only see life as the angel sees it, if we could only see the whole course of history, we should then realise that:

All is beauty:
And knowing this, is love, and love is duty.

We can not see the forest for the trees: the last place to obtain an idea of the range, grandeur, and beauty of a forest, is in it: one should climb a high mountain and look over its vast extent. So we, in life, "where men sit and hear each other groan," believe that the world is some dreadful mistake, full of meaningless anguish. This is because we are in the midst of it all: we can not see far: the nearest objects, though infinitesimal in size, loom enormous, as with the palm of your hand you can cut off the sun. But if we could only see the end from the beginning, if we could get the angel's view-point, the final result would be beauty. Browning is not satisfied with Keats's doctrine:

"Beauty is truth, truth beauty,"—that is all
Ye know on earth, and all ye need to know.

He shows us what happened to Aprile with this philosophy. Browning adds the doctrine of love. The moment we realise that the universe is conceived in terms of beauty, love fills our hearts: love for our fellow-beings, who are making the journey through life with us; and love for God, the author of it all, just as a child loves one who gives it the gift of its heart's desire. That the supreme duty of life is love is simply one more illustration of Browning's steadfast adherence to the Gospel of Christ.