Epic and Romance Part 8

The Teutonic poetry presents itself, at a first view, as the complement of Homer. Here are to be found many of the things that are wanting at the beginning of Greek literary history. Here are single epic lays, or cl.u.s.ters of them, in every form. Here, in place of the two great poems, rounded and complete, there is the nebulous expanse of heroic tradition, the outline of an heroic cycle, together with a number of episodic poems taking their origin from one point or another of the cycle, according as the different parts of the story happen to catch the imagination of a poet. Instead of the Homeric scale of epic there are a number of brief epic tragedies, the plots of which are chosen from the mult.i.tude of stories current in tradition.

Among these shorter epic poems, if such they may be called, there are to be distinguished great varieties of procedure in regard to the amount of action represented in the poem.

There is one cla.s.s of poem that represents a single action with some detail; there is another that represents a long and complex story in a summary and allusive way. The first kind may be called _episodic_ in the sense that it takes up about the same quant.i.ty of story as might make an act in a play; or perhaps, with a little straining of the term, as much as might serve for one play in a trilogy.

The second kind is not episodic; it does not seem fitted for a place in a larger composition. It is a kind of short and summary epic, taking as large a province of history as the _Iliad_ or the _Odyssey_.

_Hildebrand_, the _Fight at Finnesburh_, _Waldere_, _Byrhtnoth_, the _Winning of the Hammer_, _Thor's Fishing_, the _Death of the Niblungs_ (in any of the Northern versions), the _Death of Ermanaric_, might all be fairly regarded as belonging to the first kind of story; while the _Lay of Weland_ and the _Lay of Brynhild_ cover a much larger extent of story, though not of actual s.p.a.ce, than any of those.

It is not quite easy to find a common measure for these and for the Homeric poems. One can tell perhaps from Mr. Arnold's poem of _Sohrab and Rustum_ how much is wanting to the _Lay of Hildebrand_, and on what scale the story of Hildebrand might have been told if it had been told in the Homeric instead of the archaic German manner. The story of Walter of Aquitaine in the Latin hexameters of _Waltharius_ takes up 1456 lines. Although the author of this Latin poem is something short of Homer, "a little overparted" by the comparison, still his work is designed on the scale of cla.s.sical epic, and gives approximately the right extent of the story in cla.s.sical form. But while those stories are comparatively short, even in their most expanded forms, the story of Weland and the story of Helgi each contains as much as would suffice for the plot of an _Odyssey_, or more. The _Lay of Brynhild_ is not an episodic poem of the vengeance and the pa.s.sion of Brynhild, though that is the princ.i.p.al theme. It begins in a summary manner with Sigurd's coming to the house of the Niblungs, the wedding of Sigurd and Gudrun, the wooing of Brynhild for Gunnar; all these earlier matters are taken up and touched on before the story comes to the searchings of heart when the kings are persuaded to kill Sigurd. Then the death of Sigurd is told of, and the rest of the poem is filled with the tragedy of Brynhild and Gudrun; the future history of Gudrun is spoken of prophetically by Brynhild before she throws herself on the funeral pile. Plainly this cannot be considered in the same sense "episodic" as the poem of Thor's fishing for the Midgarth snake. The poems of Thor's fishing and the recovery of the hammer are distinctly fragments of a legendary cycle. The _Lay of Brynhild_ makes an attempt to complete the whole Volsung story from beginning to end, while giving special importance to one particular incident of it,--the pa.s.sion of Brynhild after the death of Sigurd. The poems of _Attila_ and the _Lay of the Death of Ermanaric_ are more restricted.

It remains true that the great story of the Niblung tragedy was never told at length in the poetical measure used for episodes of it, and for the summary form of the _Lay of Brynhild_. It should be remembered, however, that a poem of the scale of the _Nibelungenlied_, taking up the whole matter, must go as far beyond the Homeric limit as the _Lay of Brynhild_ falls short of it. From one point of view the shorter episodic poems are more Homeric in their plots than either the summary epics which cover the whole ground, as the _Lay of Brynhild_ attempts to cover it, or the longer works in prose that begin at the beginning and go on to the end, like the _Volsunga Saga_. The _Iliad_ and the _Odyssey_ are themselves episodic poems; neither of them has the reach of the _Nibelungenlied_. It should not be forgotten, either, that Aristotle found the _Iliad_ and the _Odyssey_ rather long. The Teutonic poems are not to be despised because they have a narrower orbit than the _Iliad_. Those among them that contain matter enough for a single tragedy, and there are few that have not as much as this in them, may be considered not to fall far short of the standard fixed by Aristotle for the right amount of action to be contained in an heroic poem. They are too hurried, they are wanting in the cla.s.sical breadth and ease of narrative; but at any rate they are comprehensible, they observe an epic unity. They do not, like certain of the endless French poetical histories, remind one of the picture of incomprehensible bulk in Aristotle's _Poetics_, the animal 10,000 stadia long.

Thus, though it is natural at first to imagine that in the old Teutonic poetry one is possessed of such separate lays or ballads as might be the original materials of a larger epic, an epic of the Homeric scale, this impression will hardly remain long after a closer criticism of the workmanship of the poems. Very few of them correspond in the amount of their story to the episodes of the Homeric poems.

Many of them contain in a short s.p.a.ce the matter of stories more complicated, more tragical, than the story of Achilles. Most of them by their unity and self-consistency make it difficult to think of them as absorbed in a longer epic. This is the case not only with those that take in a whole history, like the _Lay of Brynhild_, but also with those whose plot is comparatively simple, like _Hildebrand_ or _Waldere_. It is possible to think of the story of Walter and Hildegund as forming part of a larger story of the fortunes of the Huns. It has this subordinate place in the _Thidreks Saga_. But it is not easy to believe that in such a case it preserves its value.

_Thidreks Saga_ is not an epic, though it is made by an agglutination of ballads. In like manner the tragedy of _Hildebrand_ gains by its isolation from the stories of the other chiefs, Theodoric and Odoacer.

The stories of Walter and of Hildebrand, like the story of Hamlet the Dane, are too strong in themselves to form part of a larger composition, without detriment to its unity and harmony. They might be brought in allusively and in a subordinate way, like the story of Thebes and other stories in the _Iliad_; but that is not the same thing as making an epic poem out of separate lays. So that on all grounds the first impression of the Teutonic epic poetry has to be modified. If ever epic poetry was made by a conglomeration of ballads, it must have had other kinds of material than this. Some of the poems are episodic; others are rather to be described as abridgments of epic than as separate epic scenes. But neither in the one case nor in the other is there to be found the kind of poetry that is required by the hypothesis of composite epic. There are short epics that might conceivably have served as the framework, or the ground-plan, of a more elaborate work, containing, like the _Lay of Helgi_ or the _Lay of Brynhild_, incidents enough and hints of character enough for a history fully worked out, as large as the Homeric poems. If it should be asked why there is so little evidence of any Teutonic attempt to weave together separate lays into an epic work, the answer might be, first, that the separate lays we know are too much separate and individual, too strong in themselves, to be satisfactorily cobbled into a more expansive fabric; and, secondly, that it has not yet been proved that epic poems can be made by process of cobbling. The need of a comprehensive epic of the Niblungs was not imperative. Neither was there any demand in Athens, in the time of Sophocles and Euripides, for a comprehensive work--a _Thebaid_, a _Roman de Thebes_--to include the plots of all the tragedies of the house of Cadmus. It was not a poet, but a prose journeyman, who did this sort of work in the North, and it was not till the old school of poetry had pa.s.sed away that the composite prose history of the Volsungs and Niblungs, of Sigmund and Sinfiotli, Sigurd, Brynhild, Gudrun, and Atli, was put together out of the old poems. The old lays, Northern and Western, whatever their value, have all strong individual characters of their own, and do not easily submit to be regarded as merely the unused materials, waiting for an epic composer who never was born.

III

EPIC AND BALLAD POETRY

The ballads of a later age have many points of likeness to such poems as _Hildebrand_, _Finnesburh_, _Maldon_, and the poems of the Northern collection. The two orders of poetry are, however, not to be confounded. Their affinity indeed is clear. But the older poems in alliterative verse have a character not possessed by the ballads which followed them, and which often repeated the same stories in the later Middle Ages. Even the simplest of the older poems, which is the _Lay of Hildebrand_, is distinguished by evident signs of dignity from even the most ambitious of the rhyming ballads in any of the tongues. Its rhetoric is of a different order.

This is not a question of preferences, but of distinction of kinds.

The claim of an epic or heroic rank for the older poems need not be forced into a denial of all the other excellences of the rhyming ballads.

_Ballad_, as the term is commonly used, implies a certain degree of simplicity, and an absence of high poetical ambition. Ballads are for the market-place and the "blind crowder," or for the rustic chorus that sings the ballad burden. The wonderful poetical beauty of some of the popular ballads of Scotland and Denmark, not to speak of other lands, is a kind of beauty that is never attained by the great poetical artists; an unconscious grace. The ballads of the Scottish Border, from their first invention to the publication of the _Border Minstrelsy_, lie far away from the great streams of poetical inspiration. They have little or nothing to do with the triumphs of the poets; the "progress of poesy" leaves them untouched; they learn neither from Milton nor from Pope, but keep a life of their own that has its sources far remote in the past, in quite another tradition of art than that to which the great authors and their works belong.

The Teutonic epic poems, the Northern poems at any rate, are ballads in respect of their management of the plots. The scale of them is not to be distinguished from the scale of a ballad: the ballads have the same way of indicating and alluding to things and events without direct narrative, without continuity, going rapidly from critical point to point, in their survey of the fable.

But there is this great difference, that the style of the earlier epics is ambitious and self-conscious, an aristocratic and accomplished style. The ballads of _Clerk Saunders_ or _Sir Patrick Spens_ tell about things that have been generally forgotten, in the great houses of the country, by the great people who have other things to think about, and, if they take to literature, other models of style. The lay of the fight at Finnesburh, the lays of the death of Attila, were in their time the poems of the king's or the earl's hall; they were at the height of literary accomplishment in their generation, and their style displays the consciousness of rank. The ballads never had anything like the honour that was given to the older lays.

The difference between epic and ballad style comes out most obviously when, as frequently has happened, in Denmark, Iceland, and the Faroes, the poems of the old school have been translated from their epic verse into the "eights and sixes" or some other favourite measure of the common ballads. This has been the case, for instance, with the poem of Thor's Hammer, and the poem of the journey of Svipdag in search of Menglad. In other cases, as in that of the return of Helgi from the dead, it is less certain, though it is probable, that there is a direct relation between the two kinds of poetry, between the old Northern poem of Helgi and the Danish ballad of Sir Aage which has the same story to tell; but a comparison of the two styles, in a case like this, is none the less possible and justifiable.

The poems in the older form and diction, however remote they may be from modern fashions, a.s.sert themselves unmistakably to be of an aristocratic and not a popular tradition. The ballads have many things in common with the other poems, but they have lost the grand style, and the pride and solemnity of language. One thing they have retained almost invariably. Ballad poetry may be trusted to preserve the sense of the tragic situation. If some ballads are less strong than others in their rendering of a traditional story, their failure is not peculiar to that kind of composition. Not every ballad-singer, and not every tragic poet, has the same success in the development of his fable. As a rule, however, it holds good that the ballads are sound in their conception of a story; if some are const.i.tutionally weak or unshapely, and others have suffered from the infirmity of reciters and transcribers, these accidents are not to be counted against the cla.s.s of poetry to which they belong. Yet, however well the ballads may give the story, they cannot give it with the power of epic; and that this power belongs to the older kind of verse, the verse of the _Lay of Brynhild_, may be proved with all the demonstration that this kind of argument allows. It is open to any one to say that the grand style is less attractive than the charm of the ballad burdens, that the airy music of the ballads is more appealing and more mysterious than all the eloquence of heroic poetry; but that does not touch the question.

The rhetoric of the older poems merely claims to be acknowledged for what it is worth.

The Danish ballad of _Ungen Sveidal_, "Child Sveidal,"[30] does not spoil the ancient story which had been given in the older language and older verse of _Svipdag and Menglad_. But there are different ways of describing how the adventurer comes to the dark tower to rescue the unknown maiden. The ballad uses the common ballad forms, the common easy rhymes and a.s.sonances:--

Out they cast their anchor All on the white sea sand, And who was that but the Child Sveidal Was first upon the land?

His heart is sore with deadly pain For her that he never saw, His name is the Child Sveidal; So the story goes.

[Footnote 30: Grundtvig, _Danmarks gamle Folkeviser_, No. 70. See above, p. 114.]

This sort of story need not be despised, and it is peculiarly valuable when it appears in the middle of one of the least refreshing seasons of literature, like this ballad in the age of the Lutheran Reformation in Denmark. In such an age and among theological tracts and controversies, the simple ballad measures may bring relief from oppression and desolation; and call for thanks to the Danish ladies by whose care this ballad and so many others were written down. But grat.i.tude need not conceal the truth, that the style of the ballad is unlike the style of an heroic poem. The older poem from which _Child Sveidal_ is derived may have left many poetical opportunities unemployed; it comes short in many things, and makes up for them by mythological irrelevances. But it is composed in a style of which it is impossible to mistake the gravity; it has all the advantage of established forms that have been tested and are able to bear the weight of the poetical matter. There is a vast difference between the simplicity of the ballad and the stately measure and rhetorical pomp of the original:--

Svipdag is my name; Sunbright was my Father's name; The winds have driven me far, along cold ways; No one can gainsay the word of Fate, Though it be spoken to his own destruction.

The difference is as great as the difference between the ballad of the _Marriage of Gawayne_ and the same story as told in the _Canterbury Tales_; or the difference between Homer's way of describing the recovery of lifted cattle and the ballad of _Jamie Telfer of the Fair Dodheid_.

It happens fortunately that one of the Danish ballads, _Sivard og Brynild_, which tells of the death of Sigurd (_Danmarks gamle Folkeviser_, No. 3), is one of the best of the ballads, in all the virtues of that style, so that a comparison with the _Lay of Brynhild_, one of the best poems of the old collection, is not unfair to either of them.

The ballad of _Sivard_, like the _Lay of Brynhild_, includes much more than an episode; it is a complete tragic poem, indicating all the chief points of the story. The tragic idea is different from that of any of the other versions of the Volsung story, but quite as distinct and strong as any.

SIVARD

(_O the King's Sons of Denmark!_)

Sivard has a horse that is fleet, and he has stolen Brynild from the Mountain of Gla.s.s, all by the light of day. From the Mountain of Gla.s.s he has stolen proud Brynild, and given her to Hagen, his brother-in-arms. Brynild and Signild went to the river sh.o.r.e to wash their silken gowns. "Signild, my sister, where got you the golden rings on your hand?"--"The gold rings on my hand I got from Sivard, my own true love; they are his pledge of troth: and you are given to Hagen."

When Brynild heard this she went into the upper room and lay there sick: there she lay sick and Hagen came to her. "Tell me, maiden Brynild, my own true love, what is there in the world to heal you; tell me, and I will bring it, though it cost all the world's red gold."--"Nothing in the world you can bring me, unless you bring me, into my hands, the head of Sivard."--"And how shall I bring to your hands the head of Sivard? There is not the sword in all the world that will bite upon him: no sword but his own, and that I cannot get."--"Go to his room, and bid him lend you his sword, for his honour, and say, 'I have vowed an adventure for the sake of my true love.' When first he hands you over his sword, I pray you remember me, in the Lord G.o.d's name." It is Hagen that has swept his mantle round him, and goes into the upper room to Sivard. "Here you sit, Sivard, my foster-brother; will you lend me your good sword for your honour? for I have vowed a vow for the sake of my love."--"And if I lend you my good sword Adelbring, you will never come in battle where it will fail you. My good sword Adelbring you may have, indeed, but keep you well from the tears of blood that are under the hilt, keep you from the tears of blood that are so red.[31]

If they run down upon your fingers, it will be your death."

Hagen got the sword, and it was his own sworn brother he slew there in the room. He took up the b.l.o.o.d.y head under his cloak of furs and brought it to proud Brynild. "Here you have the head for which you sought; for the sake of you I have slain my brother to my undoing."--"Take away the head and let me not see it; nor will I pledge you my troth to make you glad."--"Never will I pledge troth to you, and nought is the gladness; for the sake of you I have slain my brother; sorrow is on me, sore and great." It was Hagen drew his sword and took the proud Brynild and hewed her asunder.

He set the sword against a stone, and the point was deadly in the King's son's heart. He set the sword in the black earth, and the point was death in the King's son's heart.

Ill was the day that maiden was born. For her were spilt the lives of two King's sons. (_O the King's Sons of Denmark!_)

[Footnote 31: Compare the warning of Angantyr to Hervor when he gives her the sword Tyrfing--"Keep the sword sheathed, the slayer of Hialmar; touch not the edges, there is venom upon them"--and the magic sword Skofnung in _Kormaks Saga_.]

This is a consistent tragic story, and it is well told. It has the peculiar virtue of the ballad, to make things impressive by the sudden manner in which they are spoken of and pa.s.sed by; in this abrupt mode of narrative the ballads, as has been noted already, are not much different from the earlier poems. The _Lay of Brynhild_ is not much more diffuse than the ballad of _Sivard_ in what relates to the slaying of the hero. Both are alike distinct from the method of Homer; compared with Homer both the lays and the ballads are hurried in their action, over-emphatic, cramped in a narrow s.p.a.ce. But when the style and temper are considered, apart from the incidents of the story, then it will appear that the lay belongs to a totally different order of literature from the ballad. The ballad tells of things dimly discerned by the poet; king's sons and daughters are no more to him than they are to the story-tellers of the market-place--forms of a shadowy grandeur, different from ordinary people, swayed by strange motives, not irrationally, nor altogether in a way beyond the calculation of simple audiences, yet in ways for which there is no adequate mode of explanation known to the reciter. The ballad keeps instinctively a right outline for its tragic story, but to develop the characters is beyond its power. In the epic _Lay of Brynhild_, on the other hand, the poet is concerned with pa.s.sions which he feels himself able to comprehend and to set forth dramatically; so that, while the story of the poem is not very much larger in scale than that of the ballad, the dramatic speeches are greatly elaborated. Brynhild in the lay is not a mere tragic symbol, as in the ballad, but a tragic character. The ballad has the seed of tragedy in it, but in the lay the seed has sprung up in the dramatic eloquence of Brynhild's utterances before her death. The ballad is tragical, but in an abstract manner. The plot of the slighted woman and her vengeance, with the remorse of Hagen, is all true, and not exaggerated in motive.

But while the motives are appreciated, it is not in the power of the poet to develop the exposition of them, to make them dramatically characteristic, as well as right in their general nature. It is just this dramatic ideal which is the ambition and inspiration of the other poet; the character of Brynhild has taken possession of his imagination, and requires to be expressed in characteristic speech. A whole poetical world is open to the poet of Brynhild, and to the other poets of the Northern heroic cycle. They have taken the first day's journey into the empire of Homer and Shakespeare; the forms of poetry that they employ are varied and developed by them so as to express as fully as possible the poetical conception of different individual characters. It is not easy to leave them without the impression that their poetry was capable of infinitely greater progress in this direction; that some at least of the poets of the North were "bearers of the torch" in their generation, not less than the poets of Provence or France who came after them and led the imagination of Christendom into another way. That is, it is possible to think of the poets of Sigurd and Brynhild as holding among the Northern nations of the tenth or eleventh century the place that is held in every generation by some set of authors who, for the time, are at the head of intellectual and literary adventure, who hold authority, from Odin or the Muses, to teach their contemporaries one particular kind of song, till the time comes when their vogue is exhausted, and they are succeeded by other masters and other schools. This commission has been held by various kinds of author since the beginning of history, and manifold are the lessons that have been recommended to the world by their authority; now epic, now courtly and idealist lyric, romantic drama, pedantic tragedy, funeral orations, a.n.a.lytical novels. They are not all amusing, and not all their prices are more than the rate of an old song. But they all have a value as trophies, as monuments of what was most important in their time, of the things in which the generations, wise and foolish, have put their trust and their whole soul. The ballads have not this kind of importance; the ballad poets are remote from the lists where the great champions overthrow one another, where poet takes the crown from poet. The ballads, by their very nature, are secluded and apart from the great literary enterprises; it is the beauty of them that they are exempt from the proclamations and the arguments, the shouting and the tumult, the dust and heat, that accompany the great literary triumphs and make epochs for the historians, as in the day of _Cleopatre_, or the day of _Hernani_. The ballad has no weight of responsibility upon it; it does not carry the intellectual light of its century; its authors are easily satisfied.

In the various examples of the Teutonic alliterative poetry there is recognisable the effort and anxiety of poets who are not content with old forms, who have a poetical vocation to go on and find out new forms, who are on the search for the "one grace above the rest," by which all the chief poets are led. The remains of this poetry are so many experiments, which, in whatever respects they may have failed, yet show the work and energy of authors who are proud of their art, as well as the dignity of men who are familiar with greatness and great actions: in both which respects they differ from the ballad poets. The spell of the popular story, the popular ballad, is not quite the same as theirs. Theirs is more commanding; they are nearer to the strenuous life of the world than are the simple people who remember, over their fires of peat, the ancient stories of the wanderings of kings' sons.

They have outgrown the stage of life for which the fables and old wives' tales are all-sufficient; they have begun to make a difference between fable and characters; they have entered on a way by which the highest poetical victories are attainable. The poetry of the old lays of the Volsungs, as compared with popular ballads and tales, is "weighty and philosophical"--full of the results of reflection on character. Nor have they with all this lost the inexplicable magic of popular poetry, as the poems of Helgi and Sigrun, and of the daughter of Angantyr, and others, may easily prove.

IV

THE STYLE OF THE POEMS

The style of the poems, in what concerns their verse and diction, is not less distinctly n.o.ble than their spirit and temper. The alliterative verse, wherever it is found, declares itself as belonging to an elaborate poetical tradition. The alliterative line is rhetorically capable of a great amount of emphasis; it lends itself as readily as the "drumming decasyllabon" of the Elizabethan style to pompous declamation. Parallelism of phrases, the favourite rhetorical device, especially with the old English poets, is incompatible with tenuity of style; while the weight of the verse, as a rule, prevents the richness of phrasing from becoming too extravagant and frivolous.[32]

[Footnote 32: Examples in Appendix, Note A.]

The style of alliterative verse is not monotonous. Without reckoning the forms that deviate from the common epic measure, such as the Northern lyrical staves, there may be found in it as many varieties of style as in English blank verse from the days of _Gorboduc_ onward.

In its oldest common form it may be supposed that the verse was not distinctly epic or lyric; lyric rather than epic, lyric with such amount of epic as is proper for psalms of triumph, or for the praise of a king, the kind of verse that might be used for any sort of _carmina_, such as for marking authorship and ownership on a sword or a horn, for epitaphs or spells, or for vituperative epigrams.

In England and the Continent the verse was early adapted for continuous history. The lyrical and gnomic usages were not abandoned.

The poems of _Widsith_ and _Deor's Lament_ show how the allusive and lyrical manner of referring to heroic legend was kept up in England.

The general tendency, however, seems to have favoured a different kind of poetry. The common form of old English verse is fitted for narrative. The ideal of the poets is one that would have the sense "variously drawn out from one verse to another." When the verse is lyrical in tone, as in the _Dream of the Rood_, or the _Wanderer_, the lyrical pa.s.sion is commonly that of mourning or regret, and the expression is elegiac and diffuse, not abrupt or varied. The verse, whether narrative or elegiac, runs in rhythmical periods; the sense is not "concluded in the couplet." The lines are mortised into one another; by preference, the sentences begin in the middle of a line.

The parallelism of the old poetry, and its wealth of paraphrase, encourage deliberation in the sentences, though they are often interrupted by a short sentence, generally introduced to point a moral.

The old Norse poetry, with many likenesses to the old English, had a different taste in rhetorical syntax. Instead of the long-drawn phrases of the English poetry, and an arrangement of sentences by which the metrical limits of the line were generally disguised, the Norse alliterative poetry adopted a mode of speech that allowed the line to ring out clearly, and gave full force to the natural emphasis of the rhythm.

These two opposite rhetorical tendencies are ill.u.s.trated also by the several variations upon the common rhythm that found favour in one region and the other. Where an English or a German alliterative poet wishes to vary from the common metre, he uses the lengthened line, an expansion of the simple line, which, from its volume, is less suitable for pointed expression, and more capable of pathos or solemnity, than the ordinary form of verse. The long line of the Saxon and English poets is not used in the Norse poetry; there the favourite verse, where the ordinary narrative line is discarded, is in the form of gnomic couplets, in which, as in the cla.s.sical elegiac measure, a full line is succeeded by a truncated or broken rhythm, and with the same effect of clinching the meaning of the first line as is commonly given by the Greek or Latin pentameter. Of this favourite Northern measure there are only one or two casual and sporadic instances in English poetry; in the short dramatic lyric of the _Exeter Book_, interpreted so ingeniously by Mr. Bradley and Mr. Gollancz, and in the gnomic verses of the same collection.