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Trullinger, an assistant professor at George Washington University, examines Leibniz, Kant and the philosophers’ emblematic responses to the problem of evil. He also explores Kant’s critique of his predecessor and discusses what he calls “contradictions” in Kant’s arguments. &#13;
&#13;
Trullinger received his bachelor’s degree in philosophy from Bucknell University in 2003; his master’s in philosophy from the University of Kentucky in 2006; and his PhD in philosophy from Kentucky in 2010. His dissertation was titled, The Hidden Life of God: Kant and the German Idealists on Ethical Purity.</text>
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                    <text>A WALK THROUGH ANDREW MARVELL'S GARDEN

A

Lecture

by

William

Darkey

lit
O-

S/(p
St. John's CollegQ - Meem Library-

�A WALK THROUGH ANDREW MARVELL'S GARDEN

I

was

introduced to Mr Andrew Marvell and taken to visit

his Garden for the first time many years ago by one of my
tutors who became my good friend. He was William Gorman.

I

was a freshman at St John's, very green and quite

intoxicated by English poetry, which I was just discovering.
Mr Gorman

taught me that there were ways to go about

understanding what I already knew I loved. I should like

here and now to acknowledge my great and longstanding debt
of gratitude to him for this.

Once in a conversation with Mr Gorman about, I suppose,
some tentatively offered enthusiasm of my own — Matthew
Arnold, perhaps, or Robert Browning — he asked me if I knew
Andrew Marvell.

I

said I

heard of him. He said,

didn't.

The fact was

"You should." So I

I'd never

went home and read

— or tried to read — some of Marvell's poems. I didn't
understand them. By a normal mutation, I expressed this to
myself as,

"I don't like these."

Later, when Mr Gorman asked me what I though of the
poems, I tried a more diplomatic formulation and said,
don't really get them."

generously,

He said,

"I think you will,

"I

"Hmm." Then he added,

if you stay with them."

Since then, I have returned regularly in times of certain
kinds of need to Mr Marvell's poems. And very often have I
visited his Garden.

This evening I should like to take you there with me to
meet Mr Marvell and to walk through his Garden

. A sort of

guided tour. Not that I think I understand everything that
went into the planning and planting of it. But I have no
intention of "explaining" The Garden. That isn't, after all,
what one does with gardens (or with poems either, for that

matter.) I have, however, paid many visits there over the
years, and I have seen some things that you might not notice

for yourselves right off on your first visit unless somebody
V

points them out to you.

�Of course, you may hate guided tours and people

chattering at you. I do myself. But they ^

often save time.

Besides, you can always come back later by yourself.

Indeed,

you should. For that is the whole point of gardens. (And of
poetry, I might add.)
I should also tell you before we start that The Garden is
much more extensive than it may seem at first glance. I

myself have never managed to see all there is to it.
GARDENS

Before we go into The Garden I must prepare you a little
in advance. We ought to think together about What a garden
is at all? as the Irish would put it; and about what sort of

garden Mr Marvell had in mind when he made his. For there
are many kinds of gardens. We have flower gardens and
kitchen gardens, truck gardens, botanical gardens,
zoological gardens and even kindergartens.

But Mr Marvell was thinking of the kind of garden that in
his world — which is to say England in the 17th century —

was made to perfect a palace or a great country house.

Francis Bacon in his essay. Of Gardens writes this:
God Almighty first planted a Garden. And

it is the purest of human pleasures. It is

the greatest refreshment to the spirits of
man; without which buildings and palaces are

but gross handyworks; and a man shall ever

see that when ages grow to civility and ele
gancy, men come to

build stately sooner

than to garden finely; as if gardening
were the greater perfection.
I

shall come back to Bacon, but let me draw my point. The

art of gardening — of horticulture — differs from farming
— agriculture -- as roses differ from turnips; as flowers
differ from vegetables; as labor differs from leisure, as

practice differs from contemplation; as work differs from
pleasure. Now it is true that if there is to be a garden,
work must be performed constantly; but such work is

�performed for the sake of leisure. As Michelangelo labored

mightily to paint the Sistine ceiling, even though his
paintings are perfectly useless. They are good for nothing
but to be looked at.

Contemplated.

And so with gardens, though a garden differs from a

painting in that to contemplate it you literally walk into
it. But

the garden, like the painting, has no use at all,

except to be contemplated.

I would add another observation about gardens that may

not be ordinarily thought of. We can classify the Fine Arts

in two groups:

(1) those which are realized in Space, as

Painting, Sculpture and Architecture; and (2)those which are
realized in. Time, as Poetry, Drama, and Music. Now
Gardening, which is usually taken to be an adjunct and a

part of Architecture, cannot really be so. Gardening is
essentially one of the arts of Time.

For a garden is composed of living plants which, whether
they be trees or shrubs or herbs or the flowers of a day,
exist,

like ourselves,

in Time.

Each plant or tree or flower

lives in a garden. Each is, so to speak, an actor who comes

on stage to perform his solo part in the right season and in
consort with

lifetime

other

and his

actors

l i k e himself.

Each has

his

season.

Bacon puts i t this way:

I

do hold that in the royal ordering of

palaces there ought to be gardens for all

the months in the year;

in which severally

things of beauty may be then in season.

I quote a little further to let you see what he has in
mind:

For December and January,

and the latter

part of November, you must take such things
as are green all winter; Holly;
juniper;

...rosemary;

ivy; bays;

lavender..

I have abridged this passage —

reluctantly —

for i t has

its own poetry, as all catalogues have that are composed

�with the love of each item that is named. All good gardeners
make their own lists for their own climates. The great seed

houses mail out to us now in the dark time of the year their
own catalogues, lavishly illustrated, to tempt us with

visions of spring. Order now!
But my point here, which I do not want to lose,

is that

the fine art of gardening is one of the arts of Time; and
that its time, unlike that of, say Music or Poetry,

is the

Time of the year itself, the Time of the Sun and the
Seasons.

It

is

the

same Time which counts off

the

time of

our lives. This is why the time in gardens is measured by

sundials, which portray Time itself as "the moving shadow of
Eternity." And, as Andrew Marvell will say, as "a fragrant
Zodiack."
EDEN

GARDEN

One more thing I must mention before I come to Mr
Marvell's Garden.

I

mean,

of course,

the t i t l e .

The t i t l e

is, so to speak, the gate, the entrance-way. Titles of books
and poems in general are meant somehow to get us into the

work. They do this in various ways — by naming the hero, as
Tom Jones or Don Quixote or The Brothers Karamazov;

the

great central event or situation or problem, as The Book of
Genesis,

Time;

or the Iliad or War and Peace or In Search of Lost

and so on.

I have mentioned here great big poems —

or maybe I mean

big great poems. But the same thing is true of little great

poems: Upon Westminster Bridge, Ode on a Grecian Urn, The

Windhover. Frequently the title alludes, either explicitly
or obscurely, to one of our great myths. All of the works I
have named explore or meditate some central mystery, because
that is the nature of
many a

poetry itself.

"Great myths answer

mystery."

And so with Marvell's Garden. Anyone who has been raised

even vaguely in Western culture, upon hearing the title. The
Garden, without further context,

surely thinks,

"0, you mean

that garden?" THE Garden, taken generally, is surely Eden
Garden.

Paradise.

�I remind you of Bacon's first sentence,

"God Almighty

first planted a Garden." It is the place which God made for

Adam (which is to say, Man) and which Man was made for.
Likewise,

it is the place that Adam lost for himself and for

us all. Since that loss, we have been permanent exiles. So

goes the myth, speaking to the universal feeling of
"homesickness for

Eden would be,

...another

and

different world."

if there were such a place,

sacred place of any on Earth.

I

the most

mean by a sacred place,

a

place on earth in which an encounter has taken place between
God and Man. Many places are thought to be sacred, but Eden

as the first shining place, would be the most sacred of all.
And even if there is no such geographical place, that

place nevertheless dwells in the memory of everyone living.
It is a kind of innate memory in our imagination. It is the
land of our heart's desire. This universal memory almost
assures us of its real existence by a kind of implication
that is something like Anselm's ontological argument. And,

although this argument may be more dependent upon the Memory
and the Imagination and the Heart than upon the Intellect,

we may find it the more persuasive for that very reason.
Every garden is made in the image of Eden arid every

garden remembers Eden.

It is,

thus, a most powerful image,

and the invocation of i t produces a host of associations.

is the place where we were innocent, free of toil,
with

—

not

at

odds with

—

Nature.

A kind

of

life

It

at one
that we

can scarcely imagine except by such negatives as I have just
used.

According to the myth, when we lost Eden, we had to live
by the sweat of our brow.

have leisure. And,

Yet sometimes we labor in order to

strangely, we toil in our gardens to

enjoy the image of Eden, to realize that memory.
One more thing I would say about gardens. They are places

of solitude. Places for solitude. Solitude is not in good
repute these days, but i t is a deep human requirement.
being alone, but i t is not loneliness. Loneliness is an

It is

�intense craving for the society of others. Solitude is being
alone for thought, or prayer or as Bacon put it, for
refreshment of the human spirit.
TOPOGRAPHY

Suppose we begin with the ground plan of The Garden. You
can see on your sheets that i t is laid out with formal

elegance, in nine eight-line stanzas which are end-rhymed in
couplets. The meter throughout is iambic tetrameter, a hard

meter to handle, but don't worry — Mr Marvell handles it as
well as any English poet ever did.

As I read the poem, it has three principal parts. These
are not indicated on your sheets. This is a greater matter
than the stanzas, and Mr Marvell has left it up to the

reader to discover them for himself. As a tour-guide,
however,

I must try to say something helpful, so I propose

that the first four stanzas comprise the opening movement,
the next three the middle movement;
final

and the last two the

movement.

By speaking of "movements" I have slipped into a musical
analogy here, first of all because the distinctions are
heard in the music of the words;

second,

because the

development of the poem seems to me to be quite like that of
a concerto —

finally,

say of certain Mozart piano concertos; and

because, as I have already said, I

gardening itself, like music,
kind

of

events

in

think that

is an art of disposing its own

time.

The First Movement seems to me to be a

fast,

brilliant,

witty and complex sonata-allegro with two subjects and
ending in a return to its beginning. It is evidently in
major.

I

The Second Movement is the slow movement,

an Andante,

think, and also in major. It is constructed linearly in

three parts. The Third Movement has two sections, beginning

in minor and changing to the parallel major. The tempos are
moderate.
SCENARIO

The tripartite structure suggests that the action of the

�poem will have a beginning, middle and end. I shall try to
show how the action of the poem works itself out in these

three movements. I say action because like most good lyrics
poems, this one is a drama in small.

A scenario of the poem would go something like this: The
Poet, work-weary and world-weary, his forces scattered,

makes a retreat into a great garden to escape from Society
and to refresh his spirits in solitude. As he reflects upon
the world he has left and responds to the one he has

entered, he undergoes a mystical experience in which he

transcends this garden and seems to find himself alone in
that other garden that is out of Time and Place and to

experience that first state that Adam knew.

Then, the

vision fading, he finds himself back once more in the garden
in England in the 17th century. We are given no account of
either translation. I suspect that the Poet himself could
not give an account. I think it could not have been through
any effort of his own or of any other human agency. Perhaps
the

Garden

did

it.

The movements then are:

Garden;

(1) Out of the world and into the

(2) Out of the Garden and into THE GARDEN;

(3) Back

into the Garden and, by implication, back into the world.
"The Garden"

Let me now read The Garden.

Gorman's dictum that,

In doing so,

I am heeding Mr

"a poem exists only in the sounding."

For Poetry is one of the arts of Time, and its very nature
is to be realized, if at all, only in the passing of time.
To be understood,

it must come to us by way of the voice and

the ear. Properly speaking. Poetry does not exist onfsheet
of paper as a drawing does. So let me, as well as I can, try
to

find

a

voice and

a

music for

The Garden.

�^ The Garden
How vainly men themselves amaze
To win the Palm, the Oke,or Bayes;
And their uncessant Labours see

Crown'd from somesingle Herb or Tret.

Mean while the Mind, from pleasure less.
Withdraws into its happiness:
The Mind, that Oceanwhere eachkind
Does streight its own resemblance find;

Whose short and narrow verged Shade

Yet it creates, transcending these.

Does prudently their Toyles upbraid;

Far other Worlds, and other Seas;

While all Flow'rs and all Trees do close

Annihilating allthat's made

To weavethe Garlands of repose.

To a green Thought ina green Shade.

Fairquiet, have I found thee here.
And Innocence thy Sister dear!

Here at the Fountainsslidingfoot.

Mistaken long,I sought you then
In busie Companies of Men.
Your sacred Plants, if here below.

Onlyamong the Plants will grow.
Society isall but rude,
To this delicious Solitude.

No white nor red was ever seen

So am'rous asthislovelygreen.
Fond Lovers, cruel as their Flame,
Cut in these Trees their Mistress name.

Little, Alas, they know, or heed,
How far these Beauties Hers exceed!

FairTrees! wheres'eeryour barkes I wound.
No Name shall but your own befound.

Or at some Fruit-trees mossy root,

Casting theBodies Vest aside.

My soul into the boughs does glide:
There like a Bird it sits,and sings.
Then whets, and combs its silver Wings;

And, tillprepar'd for longer flight.
Waves in its Plumes the various Light.

Suchwasthat happy Garden-state,
While Man there walk'd without a Mate:

After a Place so pure, andsweet.
What other Helpcould yet bemeet!
But'twas beyond a Mortal's share
To wander solitarythere:
Two Paradises 'twere in one
To live in Paradise alone.

When we have run our Passions heat,
Love hither makes his best retreat.

How well the skilful Gardner drew
Of flow'rs and herbes this Dial new;
Where from above the milder Sun

The Gods, that mortal Beauty chase,

Does through a fragrant Zodiack run;

Still in a Tree did end their race.

And, as it works, th' industrious Bee

Apollo hunted Daphne so.

Computes itstime as well as we.

Only that ShemightLaurel grow.
And Fan did after Syrinxspeed,
Not as a Nymph, but for a Reed.

How could such sweet and wholsome Hours
Be reckon'd but with herbs and flow'rs!

What wond'rous Life in this I lead!

Ripe Apples drop about my head;
The Luscious Clusters of the Vine

Upon my Mouth do crush their Wine;
The Nectaren, and curious Peach,

Into my hands themselvesdo reach;

Stumbling on Melons, asI pass,
Insnar'd with Flow'rs, I fall on Grass.

�FIRST MOVEMENT

I have already said that in terms of the "scenario" the
First Movement is an entry into the garden, although we
don't discover that until

the second stanza with the words,

Fair Quiet, have I
At that moment we realize that

found thee here
the Poet has entered

the

garden and has been looking around at everything, sinking
into the quiet and letting it sink into him. Throughout the

movement, he is looking backward, viewing the "busie
companies of Men" that he has just fled, and breathing deep

sighs of relief. Neither he nor we know how he came to find
himself in the garden.

This movement develops two themes, the vanity of worldly

pursuits and the frustration of romantic pursuits.
A word about the style. It is brilliantly witty. Now wit
in Mr Marvell's sense is out of fashion with our age which
prefers a sequence of "one-liners" followed by guffaws. So a
word about wit.

It is "a tough reasonableness under a

slight, lyric grace", to quote T.S Eliot. It requires
thought.

It works with imagination and turns on surprise and

delight at the unexpected. Marvell, like Mozart, never goes

where we expect him to go, but always surprises and delights
us with something infinitely better than we could have
thought of for ourselves.

This leaves me in an awkward spot.

thankless enough —

Explaining a joke is

no one ever laughs when you do. Pointing

out the witty is probably even more useless.

I

shall do my

best and try to be brief. For someone should point out these
things -- i t ' s what tour guides are for.

�stanza

1

How vainly men themselves amaze
To win the Palm,

the Oke,

or Bayes;

And their uncessant Labours see

Crown'd from some single Herb or Tree.
Whose short and narrow verged Shade

Does prudently their Toyles upbraid;
While all Flow'rs and all Trees do close
To weave the Garlands of repose.

After reading the first stanza a few times it dawns on us
that there is something odd about the diction. All the words

are quite ordinary words that we all use, and all seem to be
used with precision.(The tidy four-foot lines and the neat

rhymes of the couplets lend to the effect of precision.) Yet
we find ourselves wondering how to take some of the words.
Consider.

How vainly men themselves amaze

Take "vainly." Does Marvell intend "to what little real

purpose"? Or does he mean "with what absurd conceit"? Or
again take "amaze". It can mean "to astonish", as it does
for us; but in the 17th century it also meant "to perplex"
of "to bewilder" or "to lead astray", as in a labyrinth or
maze.

And finally, what about "themselves", the most ordinary
word of the doubtful three. As you think about it in its

context, you wonder. Is it a reflexive or a reciprocal

pronoun? Do men amaze one another in their pursuit of fame
— as Achilles amazed Alexander and Alexander, Caesar? Or do

they amaze themselves — as in the case of the famous
harpsichordist who, after hearing the tape of her most
recent recording, exclaimed, "It is incredible how well I
play!"

Now to write a line in which three out of the five first

words are equivocal must mean either that the poet has no
ear for language or else that he knows exactly what he is

doing and intended everything — that he is using the

�10

equivocations brilliantly. We know intuitively that the
latter

is

the case.

Twenty-seven differing meanings follow upon the possible

combinations of these equivocations. And all are compatible.
The Poet means a l l

of

them.

yourselves at leisure —

You can work

i t out

for

i t would be tedious to do here. But

you don't really need to because you know intuitively that
the line works.
illustrate

I can make an awkward paraphrase to

thus:

With what futility, or with what conceit, or with
how much of both, men astonish,
both astonish and
or

both

or bewilder,

bewilder themselves

themselves

and

one

or

or one another

another...etc.

If you did not see all of this intuitively, Marvell's line
would have

failed.

But

it

does

not f a i l .

It

succeeds

brilliantly, effortlessly.
Clearly, then, we hare a masterful and witty poet to work
with, a man of virtuosity and imagination. A poet who wants
you to think, to be aware, and, as you can, to match his own
wit and intelligence.

Of course the rest of the poem must be worthy of this
beginning. This line is only an opening chord.
Stanza

1

The first stanza as a whole, like any good opening,is a
statement

in b r i e f

of

the whole work.

I t moves

from

the

busyness of the great world, the world of athletic, civic
and poetic accomplishments, signified by crowns of Palm,
Oke, or Bay leaves, to the crowns braided of all Trees and
Flow'rs, which he calls "the Garlands of repose." The motion

is from busyness and toil to peace and Quiet.
This is a serious piece of wisdom, but one which stated
flatly would hardly attract your serious attention. However,

without departing from the underlying wisdom, Marvell
attracts

us and

delights us with his invention; which is

that Men by toiling unceasingly, discover that their crownin

reward is a stingy little wreath of leaves that doesn't even

�11

give much shade — which is exactly what anyone in the full
glare of fame most desperately needs. If the hero's taste
were more catholic, goes the argument, he could have
cultivated for himself a more generous crown of all trees

and flowers, and could be enjoying peace and quiet.
In line six there's a lovely pun. He rhymes

...narrow-verged shade" with

...prudently upbraid.

Upbraid, of course, means to reproach and criticize
severely, but Marvell pretends — and we delightedly go

along with him —

that it also means to braid up into a

crown. Thus the crown itself tells the hero while he's

wearing it, that he has wasted his life's time on such
nonsense.

There's also a learned joke, that I dare allude to, since
you have all have read Herodotus. When Demaratus tells
Xerxes that in the Greek games the prize is an crown of

leaves, he cannot believe it. "Nothing more than that?", he

says and wonders at the strange Greeks who are content with
the honor of winning the contest and do not care about

golden trophies. Marvell takes Xerxes' part in disparaging
the frugal crown, but he gives it another turn by proposing
that nicer leaves and flowers would be a far better reward.

Observe that Marvell has managed to say all of this in

exactly 64 syllables, while I have plodded clumsily through
more words than I care to count. Quickness and a flashing

insight are the very nature of wit. (His, not mine.)
I promise now to move more rapidly — this is, after all
an allegro we're talking about — through the rest of the
movement, now that you've seen what sort of a Poet we're
dealing with.

�12

Stanza

2

Fair Quiet,

have I

found thee here.

And Innocence thy Sister dear!
Mistaken long, I

sought you then

In busie Companies of Men.
Your sacred Plants,

i f here below.

Only among the Plants will grow.
Society is all but rude.
To

t h i s delicious

Solitude.

This stanza picks up on the note of repose, the last word

of the preceding stanza. The Poet confesses — to

himself,

and to Quiet and Innocence whom he apostrophizes — his
hitherto inveterate error of seeking for the good life in
worthy works among his fellow men. Now he professes to

recognize that Quiet and Innocence dwell only in the
precincts of the Garden, far from from human company.

The final couplet is again a splendid —
double

and courteous --

entendre.

Society is all but rude
To this delicious Solitude.

At first, he seems to mean that Society is barely courteous
to those who would desert her for solitude.

(You recall

Aristotle's remark in the Politics that one who lives to

himself is either a beast or a god. And in practice society

does feel uneasy with those who go apart. Such withdrawal
seems a condemnation.)
I

think that the lines mean "All Society is merely

rude/(compared) To this delicious Solitude." Social
condemnation of solitude

i s universal,

condemnation of solitude

i s universal.

And notice now the quality of the last line.
To this

delicious

Solitude.

It is impossible to articulate this line at all without
almost tasting the words in the mouth.

It is a taste of what

is to come. For the real subject of the poem is Solitude.
Stanza 2 raises the question. Can that Innocence which

�13

was lost in a garden, be regained? The answer is, If so,
only in a garden.

Stanza

3

Stanza 3 shifts from the pursuit of fame to the
of romantic love.

If we flee Society, should we not,

pursuit
so to

speak, consider sharing our Solitude with one other, with a
beloved? This thought has, after all, occurred to others.

"Come live with me.and be my love/ And we will all the

pleasures prove..." Alceste, who is not a true solitary,no
matter what he thinks, offers to marry Celimene, if only she

will go off with him alone and apart from the "busie
companies of Men."
But this Poet has already decided against that. And for

the astonishing reason that green of the trees is far more
amorously engaging than rosy lips and cheeks.
No white

nor

red was ever

seen

So am'rous as this lovely green.

What a surprise again is the first couplet! We have

always known that white and red are love's colors. Red lips;

rosy cheeks;"white-armed Andromache";"her neck is like the
swan."

0 the red rose breathes of passion
And

the white

rose breathes of

love.

But Marvell sings.
No white nor

red was

ever

seen

So am'rous as this lovely green.

He has already confessed to a love of gardens. Like most
other people he loves Trees. But amorously? as he professes?
The trees, he says, are more beautiful than any mistress.
His wit verges towards extravagance.

We think of Orlando solitary, moaning and mooning about
the Forest of Arden, carving Rosalind on the beech trees and

hollies. And I suppose that Marvell would have us think in
fun,

of the love-sick Andrew mooning about the garden

carving "Beech" and "Holly" in their barks. Of course

�14

Orlando will pay no attention to him as Andrew urges that
Holly is far more beautiful than Rosalind.
Green is a very good color, to be sure, and this is one
of the greenest poems in English. For green is the color of
Life, of living Nature. Here in "The Garden", under the
greenwood tree, we've been dimly imagining green all along.

Still, it's not a very good color for a girl. In Twelfth
Night Viola tells the lovesick Duke of her pretended sister,
She never told her love.

But let concealment,

like a

worm in the bud

Feed on her damask cheek: she pined in thought.

And with a green and yellow melancholy.
She sat like Patience on a monument,

Smiling at grief.
You see, green both is and is not amorous.

It's a very good

color for a tree or an herb, but not so good for a mistress
—

unless

Stanza

she be

lovesick.

4

Develo^img the theme of the pursuit of love. Stanza 4
concludes the First Movement with a bravura passage, by
suggesting that when we have run our passion's race —

and

presumably — have lost it, the weary and chastened lover
should make

a

retreat

into the

solitude of the Garden.

He

reminds us that the gods themselves did so, and cites two
parallel examples from Ovid's Metamorphoses to make his

point, namely the famous cases of Daphne and Apollo and of
Syrinx and Pan.

Since we no longer read Ovid in the course of our
program,

i t is possible that you don't know these stories.

I

shall condense them for you.

Each god had fallen in love with a mortal girl. Both

girls were prudently reluctant to yield to the importunacy
of their divine lovers. But occasions arose when each god,
encountered his beloved alone in the forest.

Each pursued

her as hard as he could in a running race. And each god both
lost and won his race.

For as each was on the point of

�15

overtaking the girl, she prayed the local water-nymphs to
save

her.

The nymphs responded in the only way they could and

metamorphosed the girls beyond even the gods' powers. Daphne
was transformed into a laurel tree just as the pursuing
Apollo touched her shoulder. Syrinx, her flight impeded by a

river, was changed into a clump of reeds growing on the
bank.

Both gods, having run their "Passion'heat made the best
of the situation. Apollo, god of Poetry, vowed that
henceforth the Laurel would be sacred to his arts,

and that

supreme Poets would be crowned with Laurel, that is. Bay
leaves. Pan, god of all Nature, is also necessarily a
musician;
Pan,

so that when Syrinx was metamorphosed into reeds.

to solace himself,

make a panpipe —

cut a

bunch of them and sat down to

still called a syrinx -- on which he

mourns his lost love with those melancholy little tunes that
you can hear,

if you listen carefully,

in any upland meadow

where the wild goats graze.
This is a bravura ending to the First Movement. Notice

those the two themes —
love —

crown

that of the pursuits of fame and of

have been brought together at the end.

The Laurel

has not only returned here, but has been explained by

an origin myth. The pursuits of the divine passion began
indeed amorously, but have in the end been univeralized in
those leafy crowns which reward poetic or public virtue.
Best of all, those nymphs with their flashing white

limbs, their rosy lips and cheeks, have ceased to flee,

and

have turned a lovely "am'rous" green.

And yet. And yet...
The Gods,
Still

Listen carefully.

that mortal Beauty chase.

in a

Tree did

end

their

race.

Can you hear in that couplet an echo of Eden in solemn
counterpoint to the playfulness joke about Apollo and Pan?

^dam and Eve, like the gods of the Greeks, were immortal
Vntil they chose to eat

�16

. . . t h e Fruit

Of that Forbidd'n Tree,

whose mortal

tast

Brought Death into the World, and all our woe.
With loss

of Eden...

thus ending their race in that Tree.

SECOND MOVEMENT
Stanza

5

We know at once from the music of the Second Movement

that we have entered into a quite different world from that
of the First Movement. This world hardly remembers that
other one from which we have been so suddenly translated.

All that seems to carry over is the continuing rhyme of the

preceding couplet, "speed/reed", "lead/head."
The Poet here speaks simply, directly, and in the first
person. These stanzas are no longer clever.

To be sure, we are —

again, or perhaps still —

in a

garden; but this is a very different garden, overflowing
with the ripest and most varied fruits. After a moment, we
recognize i t as Paradise.
What wond'rous

Ripe

l i f e is this

I

lead!

Apples drop about my head;

The Luscious Clusters of the Vine

Upon my Mouth do crush their Wine;
The Nectaren and

curious Peach,

Into my hands themselves do reach;
Stumbling on Melons as I
Insnar'd by Flow'rs,

I

pass,

fall on Grass.

The quality of verse that we tasted earlier in Stanza 2,
To this delicious

Solitude

is here sustained almost to the point of cloying. We seem to
taste the Fruits as we voice the words.

But they do not

cloy, because their effect is not achieved for its own sake;
and i t has besides its own tang of wit.

The Poet sees

himself to suffer willingly the urgings of pleasure.
all,

After

i t is the vines and the fruits that thrust themselves

��18

I

don't think Marvell made up the color.

I

am reasonably

confident that he simply saw it that way. For him Thought

was green. And maybe our thought experiment lends some
confirmation to the conceit.

But let's return now to the beginning of the stanza.
Mean while, the Mind, from pleasure less.
Withdraws into its happiness:
I

think we feel that the Mind,

somewhat fastidiously,

withdraws for the time being, from any further association
with the Body lying there on the grass in such a deplorable
condition. The Body's pleasure seriously diminishes the

Mind's; and in any case, the Body is not now in any shape to

support serious thinking. Probably the Mind is glad to be
rid of the Body for a while.
But where does the Mind withdraw

If into itself, this

would mean that the Mind is capable of existence separated

from the Body and from the Soul. Its existential status
would then seem to be different from that of either the Body

^

or the Soul. The Body, after all, is simply lying there on
the ground "at the Fruit-trees mossy root", while the Soul,
"like a Bird" ascends into the tree. But where does the Mind
go?

It seems significant that Marvell says "the Mind" rather
than
calls

Mind." Marvell himself, reflecting on the Mind,
it

...that Ocean where each kind

Does streight its own resemblance find.

To me this suggests an ocean in which the forms of things
dwell, and whenever we reach out with the understanding to

grasp something in the world, that thing finds its own form
in the Mind; and so we know it. For the thing known and its
form in the Mind by which it is grasped are formally
identical. At least in the Aristotelian teaching i t is so.

I remark in passing that the Ocean is often green when we
look at its surface, and that, when we see from below the

surface, it is a is a cool, green, translucent shade. And of

�19

course i t is filled with all sorts of resemblant things, as
sea lions,

and seahorses,

and starfishes.

But for Marvell, the Mind has a further faculty.

I

suspect that i t is Imagination, both sensible and

Intellectual, whereby it can (and does) invent other worlds
that are quite different from the one created by God and
given by Nature.
t h a t ' s made

and

In so doing the Mind may annihilate all
construct other worlds

of

its

own

imaginings. Such worlds bear a doubtful relationship to the
real world.

Indeed, they may become confused with real world

and under certain circumstances, even be preferred to it.
It seems to me that Marvell was here thinking of

Decartes' teachings. And I

feel a strong contrast between

the French Philosopher sitting in his warm Dutch room, shut
off from the outer world, wondering about the nature of

things, wondering, even, if those things that he can see out
of his window passing in the street below are indeed men
like himself,

or automata made to resemble men in order to

deceive him. And then there is Marvell, meditating in his
undoubted English garden and seeing somehow in a vision the

constituent parts of his own being in terms of the manifest
garden.
Stanza

7

Here at the Fountains sliding foot.

Or at some Fruit-trees mossy root.
Casting the Bodies Vest aside.

My soul into the boughs does glide:
Here all the motion is upward. The Body has stumbled

and fallen down. The Mind has withdrawn. But,"Casting the

Body's Vest aside,/My Soul into the boughs does glide." The
motion of the Soul is swift, graceful and upward.
tree,

which I

Into the

take to be the Tree of Life.

There like a Bird it sits, and sings.
Then whets, and combs its silver Wings;

And, t i l l prepar'd for longer flight.
Waves in its Plumes the various Light.

�20

^0^

Released from the Body, the Soul takes the form of a winged
creature and ascends into the tree, where i t sits and sings.
Its singing is the first —

and the only —

sound in the

poem. For Marvell, singing is the proper activity of the

Soul. But before we think about what the singing might
signify, let us think about activity of the Soul.
For Aristotle, the highest activity of the Soul is
thinking.

I have in mind the wonderful and mysterious

passages that most of you know from Metaphysics XII,

in

which he says that divine thought thinks on thinking. Or

again of Descartes, for whom Man is by definition a thinking
being.

I am not entirely sure what either philosopher means,

though I do not think they meant quite the same thing, And I
do not believe that Marvell saw i t their way.

It may be that

this is what the Mind, withdrawn into its happiness, is

doing — thinkng on thinking, I mean — but it is not what
Marvell sees the Soul to be doing.
For the Soul sings.

Or i t sings first of all. Marvell

has in mind the image of a bird singing and obviously

pouring its whole being into the act of song. Birds singing
look like that. And so do human singers. Art does not

deliberate. It simply does. A singer fully engaged in song

is not thinking, but singing. She has become the music while
the music lasts.(I think, for instance, of Elly Ameling.)

The Bird here is the figure of Soul simply being what it is.
Or doing what i t is.

I

think that,

like the Bird, the Soul sings without

words, for words are the product of the Mind and serve as

go-betweens between ourselves and the world. But the Bird
here is not thinking,

i t is only aware, and aware not of

itself and the world as two things, but aware of the being
of everything. Of the world and of itself, not separately,
but a l l at once.

In such a

state one i s not lost

in the

self, isolated and withdrawn, but the self is discovered

along with all of the other beings in the world. And all are

�21

felt to be a universe, a one-in-many.

It is not same and

other/ but everything together in a whole.
I

think the reason Marvell felt the Mind had to withdraw

is because Mind cannot get up into that tree. Nor does it

sing. It does not get you all the way to being.
The Bird does other things too besides singing.. It

dresses its plumes/ and reflects and refracts in its wings
the different colored lights. For a moment, the color of the

poem is no longer green, but iridescent. The Bird, no longer

wholly beneath the Green shade (under the greenwood tree),
has gpne up into fuller light where it plays with the colors
of the rainbow. All seven colors. A pleasure of seeing. Of
vision.

The Bird

is

silver.

And i t is preparing for longer flight.

To a place,

I

take

it, beyond the earthly paradise.
THIRD MOVEMENT

Stanza

8

Now,

in another abrupt transition, we find ourselves

back in the English garden where we began, and we don't know
how we got there. But in terms of the myth, we know what has
happened. Paradise has been lost again, as Paradise always
is,

and we are left in the world with memories of Eden.

To follow once more our musical analogy, this third
movement is in two parts,

the first in the minor, and the

second in the parallel major.

I

believe,

though I

am not

absolutely sure, that the minor is rather slow, another
andante, followed by an easy allegro. Their subjects are,
first,

a

reflexion on the middle movement,

and then a

turning to the English garden and a resolution of the
melancholy in a reflection on Time again and on works.

�22

Such was that happy Garden-state,
While Man there walked without a

Mate:

After a Place so pure and sweet,

What other Help could yet be meet!
But 'twas beyond a Mortal's share
To wander solitary there;
Two Paradises

'twere in one

To live in Paradise alone.

It is often assumed that this stanza is an easy essay at

wit, this time the tired conventional jibe by a man at Eve

and at women in general. Marvell allows you to think that,

if you want to miss the point. But it isn't really likely
that a poet of Marvell's gift would fail so easily.
The error arises from another equivocation, but

this time we are required to reject one meaning of the

equivocal word. Mate, namely, a spouse, and to take its
other meaning, a fellow-worker, a companion, an assistant.
Marvell's plaint in the second couplet is not at all that
Eve was a

woman,

but that she was another.

AN OTHER.

All of the distresses and perturbations of life in Society
arise from other people, by no means only from other people

of an opposite sex.
and

No, the issue here is between Society

Solitude.

Solitude was restored temporarily to our Poet in his

ecstasy and now has been lost again. For he will have to
leave the garden. Residence in any garden is at best but

temporary, for always the curse of work lies upon us. Our

only solace is that we can sometimes retreat from Society,
put the world behind us for a while, and recover a kind of
wholeness.

It is quite true that the world would have you

believe that there is something perverse about such
behaviour.

It is called anti-social,

so-called leisure

This stanza,

I

and this is why our

must be crammed with distractions.

think,

does not need further commentary.

�23
Stanza

9

Another abrupt change/ but here we see quickly that the
Poet has simply turned from the memory of the other Garden
to the present/ and is looking around him. He eyes fall on a
sundial which/ as he considers it/ becomes allegorical.
How well

the skilful Gardner drew

Of flow'rs

and herbes this Dial new:

Where from above the milder Sun

Does through a fragrant Zodiack run;
And/

as i t works/

th'industrious Bee

Computes its time as well as we.
How could

such sweet and wholsome Hours

Be reckon'd but with herbs

and

flow'rs!

But a word about the Dial is needed. A correctly mounted

sundial tells the time of day by casting the shadow of a

small gnomon upon the numbers of the hours marked around its
circumference.

In Marvell's garden the Gardner has made a

circular flowerbed centered on the column that supports the

dial/ and has divided the circle into pie-shaped sectors.

He has planted these with flowers of different hues and
scents/

so that as the Sun moves the shadow of the column

moves too from bed to bed and tells the time of day.
Thus/

in Marvell's witty perception/ the Sun runs through

a fragrant Zodiack. Instead of Ram/ Bull/ Twins/ we might
have carnations,

lavender and sweet Williams. We could tell

the time of day by smelling the flowers, and the season of
the Year as well by the scents of the blossoms.

At first it seems strange —

perhaps even irrelevant —

to conclude this poem with this stanza about "th'industrious
Bee who works by the hour around the flow'ry Zodiack. But,
puzzling on not, the stanza feels right — or perhaps I mean
sounds right in its music and its images. And it is right.
Who is the Bee? He is, of course, a personification of

industry. Marvell has told us that much. And his work, his

proper act, if I may put it so, is to make honey. Unlike
human toilers, he works not by mechanical and clock time.

�24

but by the hours and the seasons of the year. Which is to

say that he computes his time, not only as well as we do,
but

far

better.

Furthermore,

the Bee is the most social of animals.

In

his own society, which seems not to be onerous to him, his
labour work is to gather nectar from the flowers,

elaborate

i t into quintessential sweetness, and store i t for the use
of himself and his fellows.

His work is sweet to him,

whereas ours by Adam's curse has been made bitter and often
vain as well.

We cannot live alone nor can we avoid the curse of labour,

but we can, perhaps, temper these limitatations in some
measure by rejecting vainglorious pursuits and by

acknowledging only the legitimate claims of society.
Or to put it more simply, we should retreat often into a
garden, which "is the purest —

note well —

the purest of

human pleasures ...and the greatest refreshment to the

spirits of man." And I think a real garden is meant, no
figurative one,

By the end of the poem I

think Andrew Marvell is ready to

accept his exile from Eden and to go back to work in the
world. Where, by the way, —
worked,

first,

and I haven't said this — he

in the civil service and then for

the last

twenty years of his life was a member of Parliament. He was

a man of impeccable honesty for all that. He did not write

his poetry for publication, and it was not published until
after his death. Very probably he would not have wished
this.

If there is any more to be said about The Garden -- and

of course there is, as I cautioned you at the beginning —
much more —let us see what we find to ask and say about it
in the Question Period.

�</text>
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