Kitabı oku: «A History of the French Novel. Volume 1. From the Beginning to 1800», sayfa 24
This long life was wholly taken up with study, but did not produce a very large amount of original composition. It is true that his collected works fill sixteen volumes; but they are loosely printed, and much space is occupied with diagrams, indices, and such like things, while a very large proportion of the matter appears twice over, in Latin and in English. In the latter case Hobbes usually wrote first in Latin, and was not always his own translator; but it would appear that he generally revised the work, though he neither succeeded in obliterating nor perhaps attempted to obliterate the marks of the original vehicle. His earliest publication was a singularly vigorous, if not always scholastically exact, translation of Thucydides into English, which appeared in 1629. Thirteen years later he published in Paris the De Cive, which was shortly followed by the treatise on Human Nature and the De Corpore Politico. The latter of these was to a great extent worked up in the famous Leviathan, or the Matter, Power, and Form of a Commonwealth, which appeared in 1651. The important De Corpore, which corresponds to the Leviathan on the philosophical side, appeared in Latin in 1655, in English next year. Besides minor works, Hobbes employed his old age on a translation of Homer into verse, and on a sketch of the Civil Wars called Behemoth.
His verse is a mere curiosity, though a considerable curiosity. The chief of it (the translation of Homer written in the quatrain, which his friend Davenant's Gondibert had made popular) is completely lacking in poetical quality, of which, perhaps, no man ever had less than Hobbes; and it is written on a bad model. But it has so much of the nervous bull-dog strength which, in literature if not in life, was Hobbes's main characteristic, that it is sometimes both a truer and a better representative of the original than some very mellifluous and elegant renderings. It is as a prose writer, however, that Hobbes made, and that he will keep, his fame. With his principles in the various branches of philosophy we have little or nothing to do. In choosing them he manifested, no doubt, something of the same defiance of authority, and the same self-willed preference for his own not too well-educated opinion, which brought him to grief in his encounter with Wallis. But when he had once left his starting points, his sureness of reasoning, his extreme perspicacity, and the unerring clearness and certainty with which he kept before him, and expressed exactly what he meant, made him at once one of the greatest thinkers and one of the greatest writers of England. Hobbes never "pays himself with words," never evades a difficulty by becoming obscure, never meanders on in the graceful allusive fashion of many philosophers, – a fashion for which the prevalent faults of style were singularly convenient in his time. He has no ornament, he does not seem to aim at anything more than the simplest and most straightforward presentation of his views. But this very aim, assisted by his practice in writing the terse and clear, if not very elegant, Latin which was the universal language of the literary Europe of his time, suffices to preserve him from most of the current sins. Moreover, it is fair to remember that, though the last to die, he was the first to be born of the authors mentioned in this chapter, and that he may be supposed, late as he wrote, to have formed his style before the period of Jacobean and Caroline luxuriance.
Almost any one of Hobbes's books would suffice to illustrate his style; but the short and interesting treatise on Human Nature, perhaps, shows it at its best. The author's exceptional clearness may be assisted by his lavish use of italics; but it is not necessary to read far in order to see that it is in reality quite independent of any clumsy mechanical device. The crabbed but sharply outlined style, the terse phrasing, the independence of all after-thoughts and tackings-on, manifest themselves at once to any careful observer. Here for instance is a passage, perhaps his finest, on Love, followed by a political extract from another work: —
"Of love, by which is to be understood the joy man taketh in the fruition of any present good, hath been spoken already in the first section, chapter seven, under which is contained the love men bear to one another or pleasure they take in one another's company: and by which nature men are said to be sociable. But there is another kind of love which the Greeks call Ερως, and is that which we mean when we say that a man is in love: forasmuch as this passion cannot be without diversity of sex, it cannot be denied but that it participateth of that indefinite love mentioned in the former section. But there is a great difference betwixt the desire of a man indefinite and the same desire limited ad hunc: and this is that love which is the great theme of poets: but, notwithstanding their praises, it must be defined by the word need: for it is a conception a man hath of his need of that one person desired. The cause of this passion is not always nor for the most part beauty, or other quality in the beloved, unless there be withal hope in the person that loveth: which may be gathered from this, that in great difference of persons the greater have often fallen in love with the meaner, but not contrary. And from hence it is that for the most part they have much better fortune in love whose hopes are built on something in their person than those that trust to their expressions and service; and they that care less than they that care more: which not perceiving, many men cast away their services as one arrow after another, till, in the end, together with their hopes, they lose their wits."
"There are some who therefore imagine monarchy to be more grievous than democracy, because there is less liberty in that than in this. If by liberty they mean an exemption from that subjection which is due to the laws, that is, the commands of the people; neither in democracy nor in any other state of government whatsoever is there any such kind of liberty. If they suppose liberty to consist in this, that there be few laws, few prohibitions, and those too such that, except they were forbidden, there could be no peace; then I deny that there is more liberty in democracy than in monarchy; for the one as truly consisteth with such a liberty as the other. For although the word liberty may in large and ample letters be written over the gates of any city whatsoever, yet it is not meant the subjects' but the city's liberty; neither can that word with better right be inscribed on a city which is governed by the people than that which is ruled by a monarch. But when private men or subjects demand liberty under the name of liberty, they ask not for liberty but domination: which yet for want of understanding they little consider. For if every man would grant the same liberty to another which he desires for himself, as is commanded by the law of nature, that same natural state would return again in which all men may by right do all things; which if they knew they would abhor, as being worse than all kinds of civil subjection whatsoever. But if any man desire to have his single freedom, the rest being bound, what does he else demand but to have the dominion?"
It may be observed that Hobbes's sentences are by no means very short as far as actual length goes. He has some on a scale which in strictness is perhaps hardly justifiable. But what may generally be asserted of them is that the author for the most part is true to that great rule, of logic and of style alike, which ordains that a single sentence shall be, as far as possible, the verbal presentation of a single thought, and not the agglomeration and sweeping together of a whole string and tissue of thoughts. It is noticeable, too, that Hobbes is very sparing of the adjective – the great resource and delight of flowery and discursive writers. Sometimes, as in the famous comparison of human life to a race (where, by the way, a slight tendency to conceit manifests itself, and makes him rather force some of his metaphors), his conciseness assumes a distinctly epigrammatic form; and it is constantly visible also in his more consecutive writings.
In the well-known passage on Laughter as "a passion of sudden glory" the writer may be charged with allowing his fancy too free play; though I, for my part, am inclined to consider the explanation the most satisfactory yet given of a difficult phenomenon. But the point is the distinctness with which Hobbes puts this novel and, at first sight, improbable idea, the apt turns and illustrations (standing at the same time far from the excess of illustration and analogy, by which many writers of his time would have spun it out into a chapter if not into a treatise), the succinct, forcible, economical adjustment of the fewest words to the clearest exposition of thought. Perhaps these things strike the more as they are the more unlike the work in juxtaposition with which one finds them; nor can it be maintained that Hobbes's style is suitable for all purposes. Admirable for argument and exposition, it is apt to become bald in narration, and its abundance of clearness, when translated to less purely intellectual subjects, may even expose it to the charge of being thin. Such a note as that struck in the Love passage above given is rare, and sets one wondering whether the dry-as-dust philosopher of Malmesbury, the man who seems to have had hardly any human frailties except vanity and timidity, had himself felt the bitterness of counting on expressions and services, the madness of throwing away one effort after another to gain the favour of the beloved. But it is very seldom that any such suggestion is provoked by remarks of Hobbes's. His light is almost always dry; and in one sense, though not in another, a little malignant. Yet nowhere is there to be found a style more absolutely suited, not merely to the author's intentions but to his performances – a form more exactly married to matter. Nor anywhere is there to be found a writer who is more independent of others. He may have owed something to his friend Jonson, in whose Timber there are resemblances to Hobbes; but he certainly owed nothing, and in all probability lent much, to the Drydens, and Tillotsons, and Temples, who in the last twenty years of his own life reformed English prose.
CHAPTER X
CAROLINE POETRY
There are few periods of poetical development in English literary history which display, in a comparatively narrow compass, such well-marked and pervading individuality as the period of Caroline poetry, beginning, it may be, a little before the accession of Charles I., but terminating as a producing period almost before the real accession of his son. The poets of this period, in which but not of which Milton is, are numerous and remarkable, and at the head of them all stands Robert Herrick.
Very little is really known about Herrick's history. That he was of a family which, distinguished above the common, but not exactly reaching nobility, had the credit of producing, besides himself, the indomitable Warden Heyrick of the Collegiate Church of Manchester in his own times, and the mother of Swift in the times immediately succeeding his, is certain. That he was born in London in 1591, that he went to Cambridge, that he had a rather stingy guardian, that he associated to some extent with the tribe of Ben in the literary London of the second decade of the century, is also certain. At last and rather late he was appointed to a living at Dean Prior in Devonshire, on the confines of the South Hams and Dartmoor. He did not like it, being of that class of persons who cannot be happy out of a great town. After the Civil War he was deprived, and his successor had not the decency (the late Dr. Grosart, constant to his own party, made a very unsuccessful attempt to defend the delinquent) to pay him the shabby pittance which the intruders were supposed to furnish to the rightful owners of benefices. At the Restoration he too was restored, and survived it fifteen years, dying in 1674; but his whole literary fame rests on work published a quarter of a century before his death, and pretty certainly in great part written many years earlier.
The poems which then appeared were divided, in the published form, into two classes: they may be divided, for purposes of poetical criticism, into three. The Hesperides (they are dated 1648, and the Noble Numbers or sacred poems 1647; but both appeared together) consist in the first place of occasional poems, sometimes amatory, sometimes not; in the second, of personal epigrams. Of this second class no human being who has any faculty of criticism can say any good. They are supposed by tradition to have been composed on parishioners: they may be hoped by charity (which has in this case the support of literary criticism) to be merely literary exercises – bad imitations of Martial, through Ben Jonson. They are nastier than the nastiest work of Swift; they are stupider than the stupidest attempts of Davies of Hereford; they are farther from the author's best than the worst parts of Young's Odes are from the best part of the Night Thoughts. It is impossible without producing specimens (which God forbid that any one who has a respect for Herrick, for literature, and for decency, should do) to show how bad they are. Let it only be said that if the worst epigram of Martial were stripped of Martial's wit, sense, and literary form, it would be a kind of example of Herrick in this vein.
In his two other veins, but for certain tricks of speech, it is almost impossible to recognise him for the same man. The secular vigour of the Hesperides, the spiritual vigour of the Noble Numbers, has rarely been equalled and never surpassed by any other writer. I cannot agree with Mr. Gosse that Herrick is in any sense "a Pagan." They had in his day shaken off the merely ascetic temper of the Middle Ages, and had not taken upon them the mere materialism of the Aufklärung, or the remorseful and satiated attitude of the late eighteenth and nineteenth century. I believe that the warmest of the Julia poems and the immortal "Litany" were written with the same integrity of feeling. Here was a man who was grateful to the upper powers for the joys of life, or who was sorrowful and repentant towards the upper powers when he felt that he had exceeded in enjoying those joys, but who had no doubt of his gods, and no shame in approaching them. The last – the absolutely last if we take his death-date – of those poets who have relished this life heartily, while heartily believing in another, was Robert Herrick. There is not the slightest reason to suppose that the Hesperides were wholly péchés de jeunesse and the Noble Numbers wholly pious palinodes. Both simply express, and express in a most vivid and distinct manner, the alternate or rather varying moods of a man of strong sensibilities, religious as well as sensual.
Of the religious poems the already-mentioned "Litany," while much the most familiar, is also far the best. There is nothing in English verse to equal it as an expression of religious fear; while there is also nothing in English verse to equal the "Thanksgiving," also well known, as an expression of religious trust. The crystalline simplicity of Herrick's style deprives his religious poems of that fatal cut-and-dried appearance, that vain repetition of certain phrases and thoughts, which mars the work of sacred poets generally, and which has led to an unjustly strong censure being laid on them by critics, so different from each other as Dr. Johnson and Mr. Matthew Arnold. As the alleged Paganism of some of Herrick's sacred poems exists only in the imagination of readers, so the alleged insincerity is equally hypothetical, and can only be supported by the argument (notoriously false to history and to human nature) that a man who could write the looser Hesperides could not sincerely write the Noble Numbers. Every student of the lives of other men – every student of his own heart – knows, or should know, that this is an utter mistake.
Undoubtedly, however, Herrick's most beautiful work is to be found in the profane division, despite the admixture of the above-mentioned epigrams, the dull foulness of which soils the most delightful pages to such an extent that, if it were ever allowable to take liberties with an author's disposition of his own work, it would be allowable and desirable to pick these ugly weeds out of the garden and stow them away in a rubbish heap of appendix all to themselves. Some of the best pieces of the Hesperides are even better known than the two well-known Noble Numbers above quoted. The "Night Piece to Julia," the "Daffodils," the splendid "To Anthea," ("Bid me to live"), "The Mad Maid's Song" (worthy of the greatest of the generation before Herrick), the verses to Ben Jonson, those to Electra ("I dare not ask a kiss"), the wonderful "Burial Piece to Perilla," the "Grace for a Child," the "Corinna Maying" (the chief of a large division of Herrick's poems which celebrate rustic festivals, superstitions, and folklore generally), the epitaph on Prudence Baldwin, and many others, are justly included in nearly all selections of English poetry, and many of them are known by heart to every one who knows any poetry at all. One or two of the least well known of them may perhaps be welcome again: —
"Good morrow to the day so fair,
Good morning, sir, to you;
Good morrow to mine own torn hair
Bedabbled with the dew.
"Good morning to this primrose too,
Good morrow to each maid;
That will with flowers the tomb bestrew
Wherein my love is laid.
"Ah, woe is me, woe, woe is me,
Alack and well-a-day!
For pity, sir, find out that bee
That bore my love away.
"I'll seek him in your bonnet brave,
I'll seek him in your eyes;
Nay, now I think, they've made his grave
I' th' bed of strawberries.
"I'll seek him there: I know ere this
The cold, cold earth doth shake him;
But I will go, or send a kiss
By you, sir, to awake him.
"Pray hurt him not; though he be dead
He knows well who do love him,
And who with green turfs rear his head,
And who do rudely move him.
"He's soft and tender, pray take heed,
With bands of cowslips bind him,
And bring him home; but 'tis decreed
That I shall never find him."
"I dare not ask a kiss;
I dare not beg a smile;
Lest having that or this,
I might grow proud the while.
"No, no – the utmost share
Of my desire shall be
Only to kiss that air
That lately kissèd thee."
"Here, a little child, I stand
Heaving up my either hand:
Cold as paddocks though they be
Here I lift them up to Thee,
For a benison to fall
On our meat and on us all.
Amen."
But Herrick's charm is everywhere – except in the epigrams. It is very rare to find one of the hundreds of little poems which form his book destitute of the peculiar touch of phrasing, the eternising influence of style, which characterises the poetry of this particular period so remarkably. The subject may be the merest trifle, the thought a hackneyed or insignificant one. But the amber to enshrine the fly is always there in larger or smaller, in clearer or more clouded, shape. There has often been a certain contempt (connected no doubt with certain general critical errors as they seem to me, with which I shall deal at the end of this chapter) flavouring critical notices of Herrick. I do not think that any one who judges poetry as poetry, who keeps its several kinds apart and does not demand epic graces in lyric, dramatic substance in an anthologia, could ever feel or hint such a contempt. Whatever Herrick may have been as a man (of which we know very little, and for which we need care less), he was a most exquisite and complete poet in his own way, neither was that way one to be lightly spoken of.
Indissolubly connected with Herrick in age, in character, and in the singularly unjust criticism which has at various times been bestowed on him, is Thomas Carew. His birth-date has been very differently given as 1587 and (that now preferred) 1598; but he died nearly forty years before the author of the Hesperides, and nearly ten before the Hesperides themselves were published, while his own poems were never collected till after his own death. He was of a Gloucestershire branch of the famous Devonshire family of Carew, Cary, or Cruwys, was of Merton College, Oxford, and the Temple, travelled, followed the Court, was a disciple of Ben Jonson, and a member of the learned and accomplished society of Clarendon's earlier days, obtained a place in the household of Charles I., is said by his friend Hyde to have turned to devotion after a somewhat libertine life, and died in 1639, before the evil days of triumphant Puritanism, felix opportunitate mortis. He wrote little, and the scantiness of his production, together with the supposed pains it cost him, is ridiculed in Suckling's doggerel "Sessions of the Poets." But this reproach (which Carew shares with Gray, and with not a few others of the most admirable names in literature), unjust as it is, is less unjust than the general tone of criticism on Carew since. The locus classicus of depreciation both in regard to him and to Herrick is to be found, as might be expected, in one of the greatest, and one of the most wilfully capricious and untrustworthy of English critics, in Hazlitt. I am sorry to say that there can be little hesitation in setting down the extraordinary misjudgment of the passage in question (it occurs in the sixth Lecture on Elizabethan Literature), in part, at least, to the fact that Herrick, Carew, and Crashaw, who are summarily damned in it, were Royalists. If there were any doubt about the matter, it would be settled by the encomium bestowed in the very same passage on Marvell, who is, no doubt, as Hazlitt says, a true poet, but who as a poet is but seldom at the highest height of the authors of "The Litany," "The Rapture," and "The Flaming Heart." Hazlitt, then, while on his way to tell us that Herrick's two best pieces are some trivial anacreontics about Cupid and the Bees – things hackneyed through a dozen literatures, and with no recommendation but a borrowed prettiness – while about, I say, to deny Herrick the spirit of love or wine, and in the same breath with the dismissal of Crashaw as a "hectic enthusiast," informs us that Carew was "an elegant Court trifler," and describes his style as a "frequent mixture of the superficial and commonplace, with far-fetched and improbable conceits."
What Carew really is, and what he may be peremptorily declared to be in opposition even to such a critic as Hazlitt, is something quite different. He is one of the most perfect masters of lyrical form in English poetry. He possesses a command of the overlapped heroic couplet, which for sweep and rush of rhythm cannot be surpassed anywhere. He has, perhaps in a greater degree than any poet of that time of conceits, the knack of modulating the extravagances of fancy by the control of reason, so that he never falls into the unbelievableness of Donne, or Crashaw, or Cleveland. He had a delicacy, when he chose to be delicate, which is quintessential, and a vigour which is thoroughly manly. Best of all, perhaps, he had the intelligence and the self-restraint to make all his poems wholes, and not mere congeries of verses. There is always, both in the scheme of his meaning and the scheme of his metre, a definite plan of rise and fall, a concerted effect. That these great merits were accompanied by not inconsiderable defects is true. Carew lacks the dewy freshness, the unstudied grace of Herrick. He is even more frankly and uncontrolledly sensual, and has paid the usual and inevitable penalty that his best poem, The Rapture, is, for the most part, unquotable, while another, if he carried out its principles in this present year of grace, would run him the risk of imprisonment with hard labour. His largest attempt – the masque called Cœlum Britannicum– is heavy. His smaller poems, beautiful as they are, suffer somewhat from want of variety of subject. There is just so much truth in Suckling's impertinence that the reader of Carew sometimes catches himself repeating the lines of Carew's master, "Still to be neat, still to be drest," not indeed in full agreement with them, but not in exact disagreement. One misses the "wild civility" of Herrick. This acknowledgment, I trust, will save me from any charge of overvaluing Carew.
A man might, however, be easily tempted to overvalue him, who observes his beauties, and who sees how, preserving the force, the poetic spell, of the time, he was yet able, without in the least descending to the correctness of Waller and his followers, to introduce into his work something also preserving it from the weaknesses and inequalities which deface that of almost all his contemporaries, and which, as we shall see, make much of the dramatic and poetical work of 1630-1660 a chaos of slipshod deformity to any one who has the sense of poetical form. It is an unwearying delight to read and re-read the second of his poems, the "Persuasions to Love," addressed to a certain A. L. That the sentiment is common enough matters little; the commonest things in poetry are always the best. But the delicate interchange of the catalectic and acatalectic dimeter, the wonderful plays and changes of cadence, the opening, as it were, of fresh stops at the beginning of each new paragraph of the verse, so that the music acquires a new colour, the felicity of the several phrases, the cunning heightening of the passion as the poet comes to "Oh! love me then, and now begin it," and the dying fall of the close, make up to me, at least, most charming pastime. It is not the same kind of pleasure, no doubt, as that given by such an outburst as Crashaw's, to be mentioned presently, or by such pieces as the great soliloquies of Shakespere. Any one may say, if he likes to use words which are question-begging, when not strictly meaningless, that it is not such a "high" kind. But it is a kind, and in that kind perfect.
Carew's best pieces, besides The Rapture, are the beautiful "Ask me no more," the first stanza of which is the weakest; the fine couplet poem, "The Cruel Mistress," whose closing distich —
"Of such a goddess no times leave record,
That burned the temple where she was adored" —
Dryden conveyed with the wise and unblushing boldness which great poets use; the "Deposition from love," written in one of those combinations of eights and sixes, the melodious charm of which seems to have died with the seventeenth century; the song, "He that loves a rosy cheek," which, by the unusual morality of its sentiments, has perhaps secured a fame not quite due to its poetical merits; the epitaph on Lady Mary Villers; the song "Would you know what's soft?" the song to his inconstant mistress:
"When thou, poor excommunicate
From all the joys of love, shalt see
The full reward, and glorious fate
Which my strong faith shall purchase me,
Then curse thine own inconstancy.
"A fairer hand than thine shall cure
That heart which thy false oaths did wound;
And to my soul, a soul more pure
Than thine, shall by love's hand be bound,
And both with equal glory crown'd.
"Then shalt thou weep, entreat, complain
To Love, as I did once to thee;
When all thy tears shall be as vain
As mine were then, for thou shalt be
Damn'd for thy false apostacy." —
the pleasant pictures of the country houses of Wrest and Saxham; the charming conceit of "Red and white roses":
"Read in these roses the sad story
Of my hard fate and your own glory:
In the white you may discover
The paleness of a fainting lover;
In the red, the flames still feeding
On my heart with fresh wounds bleeding.
The white will tell you how I languish,
And the red express my anguish:
The white my innocence displaying
The red my martyrdom betraying.
The frowns that on your brow resided
Have those roses thus divided;
Oh! let your smiles but clear the weather
And then they both shall grow together." —
and lastly, though it would be easy to extend this already long list of selections from a by no means extensive collection of poems, the grand elegy on Donne. By this last the reproach of vain and amatorious trifling which has been so often levelled at Carew is at once thrown back and blunted. No poem shows so great an influence on the masculine panegyrics with which Dryden was to enrich the English of the next generation, and few are fuller of noteworthy phrases. The splendid epitaph which closes it —
"Here lies a king that ruled as he thought fit
The universal monarchy of wit" —
is only the best passage, not the only good one, and it may be matched with a fine and just description of English, ushered by a touch of acute criticism.
"Thou shalt yield no precedence, but of time,
And the blind fate of language, whose tuned chime
More charms the outward sense: yet thou mayst claim
From so great disadvantage greater fame.
Since to the awe of thine imperious wit
Our troublesome language bends, made only fit
With her tough thick-ribbed hoops to gird about
Thy giant fancy, which had proved too stout
For their soft melting phrases."
And it is the man who could write like this that Hazlitt calls an "elegant Court trifler!"
The third of this great trio of poets, and with them the most remarkable of our whole group, was Richard Crashaw. He completes Carew and Herrick both in his qualities and (if a kind of bull may be permitted) in his defects, after a fashion almost unexampled elsewhere and supremely interesting. Hardly any one of the three could have appeared at any other time, and not one but is distinguished from the others in the most marked way. Herrick, despite his sometimes rather obtrusive learning, is emphatically the natural man. He does not show much sign of the influence of good society, his merits as well as his faults have a singular unpersonal and, if I may so say, terræfilian connotation. Carew is a gentleman before all; but a rather profane gentleman. Crashaw is religious everywhere. Again, Herrick and Carew, despite their strong savour of the fashion of the time, are eminently critics as well as poets. Carew has not let one piece critically unworthy of him pass his censorship: Herrick (if we exclude the filthy and foolish epigrams into which he was led by corrupt following of Ben) has been equally careful. These two bards may have trouble with the censor morum, – the censor literarum they can brave with perfect confidence. It is otherwise with Crashaw. That he never, as far as can be seen, edited the bulk of his work for press at all matters little or nothing. But there is not in his work the slightest sign of the exercise of any critical faculty before, during, or after production. His masterpiece, one of the most astonishing things in English or any other literature, comes without warning at the end of The Flaming Heart. For page after page the poet has been poorly playing on some trifling conceits suggested by the picture of Saint Theresa and a seraph. First he thinks the painter ought to have changed the attributes; then he doubts whether a lesser change will not do; and always he treats his subject in a vein of grovelling and grotesque conceit which the boy Dryden in the stage of his elegy on Lord Hastings would have disdained. And then in a moment, in the twinkling of an eye, without warning of any sort, the metre changes, the poet's inspiration catches fire, and there rushes up into the heaven of poetry this marvellous rocket of song: —
