A savage place, as holy as enchanted As e’er beneath the waning moon was haunted By woman wailing for her demon lover.

Then, with another change of measure comes the deserted maiden’s tale of the irruption of Bacchus on his march from India; and then, arranged as if for music, the challenge of the maiden to the Maenads and satyrs and their choral answers:—

‘Whence came ye, merry Damsels! Whence came ye! So many and so many, and such glee? Why have ye left your bowers desolate, Your lutes, and gentler fate?’ ‘We follow Bacchus! good or ill betide, We dance before him thorough kingdoms wide: Come hither, lady fair, and joined be To our wild minstrelsy!’ ‘Whence came ye jolly Satyrs! Whence came ye! So many, and so many, and such glee? Why have ye left your forest haunts, why left Your nuts in oak-tree cleft?’ ‘For wine, for wine we left our kernel tree; For wine we left our heath, and yellow brooms, And cold mushrooms; For wine we follow Bacchus through the earth; Great God of breathless cups and chirping mirth! Come hither, lady fair, and joined be To our mad minstrelsy!’ ‘Over wide streams and mountains great we went, And save when Bacchus kept his ivy tent, Onward the tiger and the leopard pants, With Asian elephants: Onward these myriads—with song and dance, With zebras striped, and sleek Arabians’ prance, Web-footed alligators, crocodiles, Bearing upon their scaly backs, in files, Plump infant laughers mimicking the coil Of seamen, and stout galley-rowers’ toil: With toying oars and silken sails they glide, Nor care for wind and tide.

Pl. V

‘Onward the tiger and the leopard pants With Asian elephants’ FROM A SARCOPHAGUS RELIEF AT WOBURN ABBEY

It is usually said that this description of Bacchus and his rout was suggested by Titian’s famous picture of Bacchus and Ariadne (after Catullus) which is now in the National Gallery, and which Severn took Keats to see when it was exhibited at the British Institution in 1816. But this will account for a part at most of Keats’s vision. Tiger and leopard panting along with Asian elephants on the march are not present in that picture, nor anything like them. Keats might have found suggestions for them in the text both of Godwin’s little handbook just quoted and in Spence’s Polymetis: but it would have been much more like him to work from something seen with his eyes: and these animals, with Indian prisoners mounted on the elephants, are invariable features of the triumphal processions of Bacchus through India as represented on a certain well-known type of ancient sarcophagus. From direct sight of such sarcophagus reliefs or prints after such Keats, I feel sure, must have taken them,[4] while the children mounted on crocodiles may have been drawn from the plinth of the famous ancient recumbent statue of the Nile, and the pigmy rowers, in all likelihood, from certain reliefs which Keats will have noticed in the Townley collection at the British Museum: so that the whole brilliant picture is a composite (as we shall see later was the case with the Grecian Urn) which had shaped itself from various sources in Keats’s imagination and become more real than any reality to his mind’s eye. But I am holding up the reader, with this digression as to sources, from the fine rush of verse with which the lyric sweeps on to tell how the singer dropped out of the train of Bacchus to wander alone into the Carian forest, and finally, returning to the opening motive, ends as it began with an exquisite strain of lovelorn pathos:—

Come then, sorrow! Sweetest sorrow! Like an own babe I nurse thee on my breast: I thought to leave thee, And deceive thee, But now of all the world I love thee best. There is not one, No, no, not one But thee to comfort a poor lonely maid; Thou art her mother And her brother, Her playmate, and her wooer in the shade.

An intensely vital imaginative feeling, such as can afford to dispense with scholarship, for the spirit of Greek and Greco-Asiatic myths and cults inspires these lyrics respectively; and strangely enough the result seems in neither case a whit impaired by the fact that the nature-images Keats invokes in them are almost purely English. Bean-fields in blossom and poppies among the corn, hemlock growing in moist places by the brookside, field mushrooms with the morning dew upon them, cowslips and strawberries and the song of linnets, oak, hazel and flowering broom, holly trees smothered from view under the summer leafage of chestnuts, these are the things of nature that he has loved and lived with from a child, and his imagination cannot help importing the same delights not only into the forest haunts of Pan but into the regions ranged over by Bacchus with his train of yoked tiger and panther, of elephant, crocodile and zebra.

Contemporary influences as well as Elizabethan and Jacobean are naturally discernible in the poem. The strongest and most permeating is that of Wordsworth, not so much to be traced in actual echoes of his words, though these of course occur, as in adoptions of his general spirit. We have recognized a special instance in that deep and brooding sense of mystery, of ‘something far more deeply interfused,’ of the working of an unknown spiritual force behind appearances, which finds expression in the hymn to Pan. Endymion’s prayer to Cynthia from underground in the second book will be found to run definitely and closely parallel with Wordsworth’s description of the huntress Diana in his account of the origin of Greek myths (see above, pp. 125-6). When Keats likens the many-tinted mists enshrouding the litter of Sleep to the fog on the top of Skiddaw from which the travellers may