I must go down to the seas again, for the call of the running tide
Is a wild call and a clear call that may not be denied;
And all I ask is a windy day with the white clouds flying,
And the flung spray and the blown spume, and the sea-gulls crying.
Under the wistfulness of that throbs the same zest as that which finds expression in "Laugh and be Merry"; but the mood has become more buoyant—
Laugh and be merry, remember, better the world with a song,
Better the world with a blow in the teeth of a wrong.
Laugh, for the time is brief, a thread the length of a span.
Laugh and be proud to belong to the old proud pageant of man.
Sometimes a minor key is struck, as in "Prayer;" but even here the joy is present, revealing itself in sharp regret for the beloved things of earth. It manifests itself in many ways, subtler or more obvious; but mainly I think in a questing, venturous spirit which must always be daring and seeking something beyond. Whether in the material world or the spiritual, it is always the same—whether it be sea-longing, or hunger for the City of God, or a vague faring to an unknown bourne, or the eternal quest for beauty. The poem called "The Seekers" is beautifully apt in this regard. Simply, clearly, directly, it expresses the alpha and omega of this genius: the zest which is its driving force and the aspiration, the tireless and ceaseless pursuit of an ideal, which is its objective.
Not for us are content, and quiet, and peace of mind,
For we go seeking a city that we shall never find.
There is no solace on earth for us—for such as we—
Who search for a hidden city that we shall never see.
There is the spirit of adventure, the eternal allure of romance, as old and as potent as poetry itself. And surely nothing is more engaging, nothing quicker and stronger and more universal in its appeal, than zest for life finding expression in this way. In these early lyrics its spontaneous and simple utterance is very winning; but in the later narrative poems it is none the less present because, having grown a little older, it is a little more complex and not so obvious in its manifestation. Under these longer poems too runs the stream of joy, somewhat quieter now, perhaps, subdued by contemplation, brought to the test of actuality, shaping a different form through the conflict of human will, but still deep and strong, and, as in the earlier work, expressing its ultimate meaning through the spirit of high adventure.
Thus "The Widow in the Bye Street," which was the first written of these four narrative poems, is the adventure of motherhood. "Oh!" will protest some member of the dainty legion which lives in terror of appearances, "it is a story of lust and murder!" But no; fundamentally, triumphantly, it is a tale of mother-love, venturing all for the child. Only superficially is it a tragedy of ungoverned desire and rage, made out of the incidence of character which we call destiny. The mother's spirit prevails over all that, and remains unconquerable. In "Daffodil Fields" there is the adventure of romantic passion. The "Everlasting Mercy," so obviously as hardly to need the comment, is the high adventure of the soul; and "Dauber," less clearly perhaps, though quite as certainly, is that too. But while in the first of these two poems the spirit's spark is struck into 'absolute human clay,' in "Dauber" it is burning already in the brain of an artist. Saul Kane, when his soul comes to birth at the touch of religion, puts off bestiality and rises to a joyful perception of the meaning of life. The Dauber, with that precious knowledge already shining within him, but twinned with another, the supreme and immortal glory of art, with his last breath cries holy defiance to the elements that snatch his life—It will go on.
But there is another reason for the popularity of this poet's work; and it also is deducible from the poem called "Biography." I mean the complete and robust humanity which is evinced there. One sees, of course, that this has a close relation with the zest that we have already noted; that it is indeed the root of that fine flower. But the balance of this personality—with power of action and of thought about equally poised, with the mystic and the humanitarian meeting half-way, with the ideal and the real twining and intertwining constantly, with sensuous and spiritual perception almost matched—determines the quality by which Mr Masefield's poems make so wide and direct an appeal. If reflectiveness were predominant, if the subjective element outran the keen dramatic sense, if the ideal were capable of easy victory over the material (it does conquer, but of that later), this would be poetry of a very different type. Whether it would be of a finer type it is idle to speculate, the point for the moment being that it would not command so large an audience. By just so far as specialization operated, the range would be made narrower.
It is this sense of humanity which wins; not only explicit, as, for example, in the deliberate choice of subject avowed once for all in the early poem called "Consecration"—