When she has guessed in vain, he determines to confide in her: tells her how he fell asleep on a bed of poppies and other flowers which he had found magically new-blown on a place where there had been none before; how he dreamed that he was gazing fixedly at the stars shining in the zenith with preternatural glory, until they began to swim and fade, and then, dropping his eyes to the horizon, he saw the moon in equal glory emerging from the clouds; how on her disappearance he again looked up and there came down to him a female apparition of incomparable beauty (in whom it does not yet occur to him to recognize the moon-goddess); how she took him by the hand, and they were lifted together through mystic altitudes

Where falling stars dart their artillery forth And eagles struggle with the buffeting north That balances the heavy meteor stone;

how thence they swooped downwards in eddies of the mountain wind, and finally how, clinging to and embracing his willing companion in a delirium of happiness, he alighted beside her on a flowery alp, and there fell into a dream-sleep within his sleep; from which awakening to reality, he found himself alone on the bed of poppies, with the breeze at intervals bringing him ‘Faint fare-thee-wells and sigh-shrilled adieus,’ and with disenchantment fallen upon everything about him:—

All the pleasant hues Of heaven and earth had faded: deepest shades Were deepest dungeons: heaths and sunny shades Were full of pestilent light; and taintless rills Seem’d sooty, and o’erspread with upturn’d gills Of dying fish; the vermeil rose had blown In frightful scarlet, and its thorns outgrown Like spikèd aloe.

Here we have the first of those mystic dream-flights of Endymion and his celestial visitant in company, prefiguring the union of the soul with the spirit of essential Beauty, which have to come true before the end but of which the immediate result is that all other delights lose their savour and turn to ashes. The spirit of man, so the interpretation would seem to run, having once caught the vision of transcendental Beauty and been allowed to embrace it, must pine after it evermore and in its absence can take no delight in nature or mankind. Another way would have been to make his hero find in every such momentary vision or revelation a fresh encouragement, a source of joy and inspiration until the next: but this was not Keats’s way. Peona listens with sisterly sympathy, but her powers of help, being purely human, cannot in this case avail. She can only try to rouse him by contrasting his present forlorn and languid state with his former virility and ambition:—

Yet it is strange and sad, alas! That one who through this middle earth should pass Most like a sojourning demi-god, and leave His name upon the harp-string, should achieve No higher bard than simple maidenhood, Sighing alone, and fearfully,—how the blood Left his young cheek; and how he used to stray He knew not where; and how he would say, Nay, If any said ’twas love: and yet ’twas love; What could it be but love? How a ring-dove Let fall a sprig of yew-tree in his path; And how he died: and then, that love doth scathe The gentle heart, as Northern blasts do roses. And then the ballad of his sad life closes With sighs, and an alas! Endymion!

His reply in his own defence is long and much of it beautiful: but we follow the chain of thought and argument with difficulty, so hidden is it in flowers of poetry and so little are its vital links made obvious. A letter of Keats, containing one of his very few explanatory comments on work of his own, shows that he attached great importance to the passage and felt that its sequence and significance might easily be missed. Sending a correction of the proof to Mr Taylor, the publisher, he says—‘The whole thing must, I think, have appeared to you, who are a consecutive man, as a thing almost of mere words, but I assure you that when I wrote it, it was a regular stepping of the Imagination towards a truth. My having written that argument will perhaps be of the greatest service to me of anything I ever did. It set before me the gradations of happiness, even like a kind of pleasure thermometer, and is my first step towards the chief attempt in the drama.’ The first ten lines offer little difficulty:—

Peona! ever have I long’d to slake My thirst for the world’s praises: nothing base, No merely slumberous phantasm, could unlace The stubborn canvas for my voyage prepar’d— Though now ’tis tatter’d; leaving my bark bar’d And sullenly drifting: yet my higher hope Is of too wide, too rainbow-large a scope, To fret at myriads of earthly wrecks. Wherein lies happiness? In that which becks Our ready minds to fellowship divine, A fellowship with essence; till we shine, Full alchemiz’d, and free of space. Behold The clear religion of heaven!

It seems clear that we have here shadowed forth the highest hope and craving of the poetic soul, the hope to be wedded in full communion or ‘fellowship divine’—or shall we say with Wordsworth in love and holy passion?—with the spirit of essential Beauty in the world. In the next lines we shall find, if we read them carefully enough, that Keats, having thus defined his ultimate hope, breaks off and sets out again from the foot of a new ascending scale of poetical pleasure and endeavour which he asks us to consider. It differs from the ascending scale of the earlier poems inasmuch as it begins, not with the toying of nymphs in shady places and the like, but with thoughts of olden minstrelsy and romantic tales and prophecies. The verse here is of Keats’s finest:—

—hist, when the airy stress Of music’s kiss impregnates the free winds, And with a sympathetic touch unbinds Æolian magic from their lucid wombs: Then old songs waken from enclouded tombs; Old ditties sigh above their father’s grave; Ghosts of melodious prophecyings rave Round every spot where trod Apollo’s foot; Bronze clarions awake, and faintly bruit, Where long ago a giant battle was; And, from the turf, a lullaby doth pass In every place where infant Orpheus slept.