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And like a new-born spirit did he pass

       Through the green evening quiet in the sun,

       O’er many a heath, through many a woodland dun,

       Through buried paths, where sleepy twilight dreams

       The summer time away. One track unseams

       A wooded cleft, and, far away, the blue

       Of ocean fades upon him; then, anew,

       He sinks adown a solitary glen,

       Where there was never sound of mortal men,

       Saving, perhaps, some snow-light cadences

       Melting to silence, when upon the breeze

       Some holy bark let forth an anthem sweet,

       To cheer itself to Delphi.

      Often in thus conjuring up visions of the classic past, Keats effects true master strokes of imaginative concentration. Do we not feel half the romance of the Odyssey, with the spell that is in the sound of the vowelled place-names of Grecian story, and the breathing mystery of moonlight falling on magic islands of the sea, distilled into the one line —

      Aeaea’s isle was wondering at the moon?

       And again in the pair of lines —

       Like old Deucalion mountain’d o’er the flood

       Or blind Orion hungry for the morn,

      do not the two figures evoked rise before us full-charged each with the vital significance of his story? Mr de Sélincourt is no doubt right in suggesting that in the Orion line Keats’ vision has been stimulated by the print from that picture of Poussin’s which Hazlitt has described in so rich a strain of eulogy.

      One of the great symptoms of returning vitality in the imagination of Europe, as the eighteenth century passed into the nineteenth, was its re-awakening to the significance and beauty of the Greek mythology. For a hundred years and more the value of that mythology for the human spirit had been forgotten. There never had been a time when the names of the ancient, especially the Roman, gods and goddesses were used so often in poetry, but simply in cold obedience to tradition and convention; merely as part of the accepted mode of speech of persons classically educated, and with no more living significance than belonged to the trick of personifying abstract forces and ideas by putting capital initials to their names. So far as concerned any real effect upon men’s minds, it was tacitly understood and accepted that the Greek mythology was ‘dead.’ As if it could ever die; as if the ‘fair humanities of old religion,’ in passing out of the transitory state of things believed into the state of things remembered and cherished in imagination, had not put on a second life more enduring and more fruitful than the first. Faiths, as faiths, perish one after another; but each in passing away bequeaths for the enrichment of the after-world whatever elements it has contained of imaginative or moral truth or beauty. The polytheism of ancient Greece, embodying the instinctive effort of the brightliest gifted human race to explain its earliest experiences of nature and civilization, of the thousand moral and material forces, cruel or kindly, which environ and control the life of man on earth, is rich beyond measure in such elements; and if the modern world at any time fails to value them, it is the modern mind which is in so far dead and not they. Some words of Johnson’s written forty years before Keats’ time may help us to realize the full depth of the deadness from which in this respect it had to be awakened: —

      He (Waller) borrows too many of his sentiments and illustrations from the old Mythology, for which it is in vain to plead the example of ancient poets: the deities, which they introduced so frequently, were considered as realities, so far as to be received by the imagination, whatever sober reason might even then determine. But of these images time has tarnished the splendour. A fiction, not only detected but despised, can never afford a solid basis to any position, though sometimes it may furnish a transient allusion, or slight illustration.

      To rescue men’s minds from this mode of deadness was part of the work of the English poetical revival of 1800 and onwards, and Keats was the poet who has contributed most to the task. Wordsworth could understand and expound the spirit of Grecian myths, and on occasion, as in his cry for a sight of Proteus and a sound of old Triton’s horn, could for a moment hanker after its revival. Shelley could feel and write of Apollo and Pan and Proserpine, of Alpheus and Arethusa, with ardent delight and lyric emotion. But it was the gift of Keats to make live by imagination, whether in few words or many, every ancient fable that came up in his mind. The couple of lines telling of the song with which Peona tries to soothe her brother’s pining are a perfect example alike of appropriate verbal music and of imagination following out a classic myth, that of the birth and nurture of Pan, from a mere hint to its recesses and finding the human beauty and tenderness that lurk there: —

      ’Twas a lay

       More subtle cadencèd, more forest wild

       Than Dryope’s lone lulling of her child:

      Even in setting before us so trite a personification as the god of love, Keats manages to escape the traditional and the merely decorative, and to endow him with a new and subtle vitality —

      awfully he stands;

       A sovereign quell is in his waving hands;

       No sight can bear the lightning of his bow;

       His quiver is mysterious, none can know

       What themselves think of it; from forth his eyes

       There darts strange light of varied hues and dyes:

       A scowl is sometimes on his brow, but who

       Look full upon it feel anon the blue

       Of his fair eyes run liquid through their souls.

      Keats in one place defines his purpose in his poem, if only he can find strength to carry it out, as a

      striving to uprear

       Love’s standard on the battlements of song.

      His actual love scenes, as we have said, are the weakest, his ideal invocations to and celebrations of love among the strongest, things in the poem. One of these, already quoted, comes near the end of the first book: the second book opens with another: in the third book the incident of the moonlight spangling the surface of the sea and penetrating thence to the undersea caverns where Endymion lies languishing is used to point an essential moral of the narrative: —

      O love! how potent hast thou been to teach

       Strange journeyings! Wherever beauty dwells,

       In gulph or aerie, mountains or deep dells,

       In light, in gloom, in star or blazing sun,

       Thou pointest out the way, and straight ’tis won.

      When the poet interrupts for a passing moment his tale of the might and mysteries of love, celestial or human, and turns to images of war, we find, him able to condense the whole tragedy of the sack of Troy into three potent lines, —

      The woes of Troy, towers smothering o’er their blaze,

       Stiff-holden shields, far-piercing spears, keen blades,

       Struggling, and blood, and shrieks.

      From a passage like the following any reasonably sympathetic reader of Keats’ day, running through the poem to find what manner and variety of promise it might contain, should have augured well of another kind of power, the dramatic and ironic, to be developed in due time. The speaker is the detected witch Circe uttering the doom of her revolted lover Glaucus: —

      ‘Ha! ha! Sir Dainty! there must be a nurse

       Made of rose leaves and thistledown, express,

       To cradle thee, my sweet, and lull thee: yes,

       I am too flinty-hard for thy nice touch:

       My tenderest squeeze is but a giant’s clutch.

       So, fairy-thing, it shall have lullabies

       Unheard of yet: and it shall still its cries

       Upon some

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