Chapter III: Introduction: Kostes Palamas1

A NEW WORLD-POET

_And then I saw that I am the poet, surely a poet among many
a mere soldier of the verse, but always the poet who desires
to close within his verse the longings and questionings of the
universal man, and the cares and fanaticism of the citizen. I
may not be a worthy citizen; but it cannot be that I am the
poet of myself alone. I am the poet of my age and of my race.
And what I hold within me cannot be divided from the world
without._

KOSTES PALAMAS, Preface to _The Twelve Words of the Gypsy_.

_Kostes Palamas ... is raised not only above other poets of
Modern Greece but above all the poets of contemporary Europe.
Though he is not the most known ... he is incontestably the
greatest._

EUGÈNE CLEMENT, _Revue des Études Grecques_.

I THE STRUGGLE

Kostes Palamas! A name I hated once with all the sincerity of a young and blind enthusiast as the name of a traitor. This is no exaggeration. I was a student in the third class of an Athenian Gymnasion in 1901, when the Gospel Riots stained with blood the streets of Athens. The cause of the riots was a translation of the New Testament into the people's tongue by Alexandros Pallis, one of the great leaders of the literary renaissance of Modern Greece. The translation appeared in series in the daily newspaper _Akropolis_. The students of the University, animated by the fiery speeches of one of their Professors, George Mistriotes, the bulwark of the unreconcilable Purists, who would model the modern language of Greece after the ancient, regarded this translation as a treacherous profanation both of the sacred text and of the national speech. The demotikists, branded under the name of [Greek: Malliaroi] "the hairy ones," were thought even by serious people to be national traitors, the creators of a mysterious propaganda seeking to crush the aspirations of the Greek people by showing that their language was not the ancient Greek language and that they were not the heirs of Ancient Greece.

Three names among the "Hairy Ones" were the object of universal detestation: John Psicharis, the well known Greek Professor in Paris, the author of many works and of the first complete Grammar of the people's idiom; Alexandros Pallis, the translator of the Iliad and of the New Testament; and Kostes Palamas, secretary of the University of Athens, the poet of this "anti-nationalistic" faction. Against them the bitterest invectives were cast. The University students and, with them, masses of people who joined without understanding the issue, paraded uncontrollable through the streets of Athens, broke down the establishment of the _Akropolis_, in which Pallis' vulgate version appeared, and demanded in all earnestness of the Metropolitan that he should renew the medieval measure of excommunication against all followers of the "Hairy Ones."

Fortunately, the head of the Greek Church in Athens saved the Institution which he represented from an indelible shame by resisting the popular cries to the end. But the rioters became so violent that arms had to be used against them, resulting in the death of eight students and the wounding of about sixty others. This was utilized by politicians opposing the government: fiery speeches denouncing the measures adopted were heard in Parliament; the victims were eulogized as great martyrs of a sacred cause; and popular feeling ran so high that the Cabinet had to resign and the Metropolitan was forced to abdicate and die an exile in a monastery on the Island of Salamis. It was then that I first imbibed hatred against the "Hairy Ones" and Palamas.

About two years later, I had entered the University of Athens when another riot was started by the students after another fiery speech delivered by our puristic hero, Professor Mistriotes, against the performance of Aeschylus' _Oresteia_ at the Royal Theatre in a popular translation made by Mr. Soteriades and considered too vulgar for puristic ears. This time, too, the riot was quelled, but not until one innocent passer-by had been killed. I am ashamed to confess that on that occasion I was actually among the rioters. It was the day after the riot that I first saw Palamas himself. He was standing before one of the side entrances to the University building when my companion showed him to me with a hateful sneer:

"Look at him!"

"Who is it?"

"The worst of them all, Palamas!"

I paused for a moment to have a full view of this notorious criminal. Rather short and compact in frame, he stood with eyes directed towards the sunlight streaming on the marble covered ground of the yard. He held a cane with both his hands and seemed to be thinking. Once or twice he glanced at the wall as if he were reading something, but again he turned towards the sunlight with an expression of sorrow on his face. There was nothing conspicuous about him, nothing aggressive. His rather pale face, furrowed brow, and meditative attitude were marks of a quiet, retiring, modest man. Do traitors then look so human? From the end of the colonnade, I watched him carefully until he turned away and entered the building. Then I followed him and walked up to the same entrance; on the wall, an inscription was scratched in heavy pencil strokes:

"Down with Palamas! the bought one! the traitor!"

At last my humanity was aroused, and the first rays of sympathy began to dispel my hatred. That remorseless inscription could not be true of this man, I thought, and I hurried to the library to read some of his work for the first time that I might form an opinion about him myself. Unfortunately, the verses on which I happened to come were too deep for my intellect, and I had not the patience to read them twice. I was so absolutely sure of the power of my mind that I ascribed my lack of understanding to the poet. Then his poems were so different from the easy, rhythmic, oratorical verses on which I had been brought up. In Palamas, I missed those pleasant trivialities which attract a boy's mind in poetry. One thing, however, was clear to me even then. Dark and unintelligible though his poems appeared, they were certainly full of a deep, passionate feeling, a feeling that haunted my thoughts long after I had closed his book in despair. From that day, I condescended to think of him as of a sincere follower of a wrong cause, as of a sheep that had been led astray.

Years went by. I was no more in Greece. I had come to another country, where a new language, a new history, a new literature opened before me. Here, at last, I began to assume a reasonable attitude towards the question of the language of my old country, and here first I could read Palamas with understanding. Gradually, his greatness began to dawn on me, and, finally, my admiration for him had grown so much that when on April, 1914, I reached Greece as a travelling fellow from Harvard University, I had decided to concentrate my studies during the five months I was planning to spend there upon him and his work. With his work, I did spend many long and pleasant hours. But him I visited only once. The man from whom I had once shrunk as from a monster of evil, now I shunned for fear I had not yet learned to admire in accordance with his greatness. Owing to the urgent demand of an old classmate, Dr. Ch. N. Lambrakis, who knew the poet, I went to see him one April afternoon in his office at the University with my friend and fellow traveller, Mr. Francis P. Farquhar. Mr. Palamas was sitting at his official desk; but as soon as we entered he rose to receive us and then sat modestly in the corner of a sofa. He had changed very little in appearance since the time of the riots, and the more I looked at him the more I recognized the very same image which I had kept in my mind from the first encounter I had with him in the University colonnade ten years before. Perhaps, the furrows of his brow had now become deeper; the white hairs, more numerous. His eyes were still the same fiery eyes penetrating wherever they lit beneath the surface of things and often turning away from the present into the world of thought. His hands moved quietly; his voice was clear and sonant; his words were few and polite. Unassuming in his manner, he seemed more eager to receive knowledge than to talk about himself and his work. He asked us questions about America and its literary life: Is Poe read and appreciated? Is Walt Whitman still popular? He admired them both; he had a great craving for the new; and to read things about America fascinated him. When we rose to leave, we realized that we had been doing the talking, but on both of us the personality of the man, reserved and unobstrusive though he was, had made a deep and lasting impression.

This was the only visit I had with him. But I saw him more than once walk in the streets of Athens and among the plane trees of Zappeion by the banks of Ilissus, or sitting alone at a table of some unfrequented coffeehouse, always far from the crowd. It was only after I had returned to America that I wrote to him for permission to translate some of his works. The answer came laden with the same modesty which is so prominent a characteristic of the man. He is afraid I am exaggerating the value of his work, and he calls himself a mere laborer of the verse. Certainly he has been a faithful laborer for a cause which a generation ago seemed hopeless. But through his faith and power, he has snatched the crown of victory from the hands of Time, and he may now be acclaimed as a new World-Poet.

"The poetic work of Kostes Palamas," says Eugène Clement, a French critic, in a recent article on the poet, "presents itself today with an imposing greatness. Without speaking about his early collections, in which already a talent of singular power is revealed, we may say that the four or five volumes of verse, which he has published during the last ten years raise him beyond comparison not only above all poets of Modern Greece but above all poets of contemporary Europe. Though he is not the most famous--owing to his overshadowing modesty and to the language he writes, which is little read beyond the borders of Hellenism--_he is incontestably the greatest_. The breadth of his views on the world and on humanity, on the history and soul of his race, in short, on all problems that agitate modern thought, places him in the first rank among those who have had the gift to clothe the philosophic idea in the sumptuous mantle of poetry. On the other hand, the vigor and richness of his imagination, the penetrating warmth of his feeling, the exquisite perfection of his art, and his gifted style manifest in him a poetic temperament of an exceptional fulness that was bound to give birth to great masterpieces."

II LIFE INFLUENCES

PATRAS

Kostes Palamas was born in Patras sixty years ago. Patras is one of the most ancient towns in Greece, known even in mythical times as Aroe, the seat of King Eumelus, "rich in flocks." It became especially prominent after the reign of Augustus as a centre of commerce and industry. Its factories of silk were renowned in Byzantine times, and its commanding position attracted the Crusaders and the Venetians as a military base for the conquest of the Peloponnesus. The citadel walls that crown the hill, on the slopes of which the modern city descends amphitheatrically into the sea, are remnants of Venetian fortifications. In the history of Modern Greece, it is a hallowed spot; for it was here that on April 4, 1821, the standard of the War of Liberation was first raised before a band of warriors kneeling before the altar of Hagia Laura, while Germanos, the archbishop of the city, prayed for the success of their arms. The view which the city commands over the sapphire spaces of the Corinthian Gulf and the purple shadows of the mountains rising from its waters in all directions are superb, and the sunsets, that evening after evening revel in colors there, are among the most magnificent in Greece. A beauty worthy of life dwells over the vine-clad hills, while the mountain kings that rise about are hoary with age and fame. The eye wanders from the purple-laden cliffs of Kylene to the opal mantles of the sea and from the peaks of Parnassus to the lofty range of Kiona. This is the background of one of Palamas' "Hundred Voices," a collection of short lyrics in the volume entitled _Life Immovable_:

Far glimmered the sea, and the harvest darkened the threshing
floors;
I cared not for the harvest and looked not on the threshing floors;
For I stood on the end of the sea, and thee I beheld from afar,
O white, ethereal Liakoura, waiting that from thy midst
Parnassus, the ancient, shine forth and the Nine Fair Sisters of
Song.
Yet, what if the fate of Parnassus is changed? What if the Nine Fair
Sisters are gone?
Thou standest still, O Liakoura, young and for ever one,
O thou Muse of a future Rhythm and a Beauty still to be born.

To his birth place, the poet dedicates one of his collection of sonnets entitled "Fatherlands" and contained in the same volume. It is the first of the series:

Where with its many ships the harbor moans,
The land spreads beaten by the billows wild,
Remembering not even as a dream
Her ancient silkworks, carriers of wealth.

The vineyards, filled with fruit, now make her rich;
And on her brow, an aged crown she wears,
A castle that the strangers, Franks or Turks,
Thirst for, since Venice founded it with might.

O'er her a mountain stands, a sleepless watch;
And white like dawn, Parnassus shimmers far
Aloft with midland Zygos at his side.

Here I first opened to the day mine eyes;
And here my memory weaves a dream dream-born,
An image faint, half-vanished, fair--a mother.

MISSOLONGHI

But in Patras, the child did not stay long. His early home seems to have been broken up by the death of his mother, and we find him next in Missolonghi, another glorious spot in the history of Modern Greece. It does not pride itself on its antiquity. It developed late in the Middle Ages from a fishing hamlet colonized by people who were attracted by the abundance of fish in the lagoon separating the town from the sea. This lagoon lies across the Corinthian Gulf to the northwest of Patras, hardly an hour's sail from it. Its shallow waters, which can be traversed only by small flat-bottomed dories propelled with poles, extend between the mouths of the Phidaris and the Acheloös, and are studded with small islets just emerging above the face of the lagoon and covered with rushes. Two of these islets, Vassiladi and Kleisova, attained great fame by the heroic resistance of their garrisons against the forces of Kioutachi and Imbrahim, Pashas in the War of Liberation. The town itself is a shrine of patriotism for modern Greeks. For from 1822 to 1826, with its humble walls hardly stronger than fences, it sustained the attacks of very superior forces, and its ground was hallowed by the blood of many national heroes. Just outside its walls lies the "Heroes' Garden" or "Heroön," where under the shadows of eucalyptus and cypress trees, Marcos Bozzaris, Mavromichalis, the philhellene General Coreman, and Lord Byron's heart are buried. It was during the second siege that Byron died here in the midst of his noble efforts for the freedom of Greece. The fall of the city brought about by famine is the most glorious defeat in the history of the Greek Revolution. The garrison of three thousand soldiers with six thousand unarmed persons including women and children, unwilling to surrender, attempted to break through the Turkish lines. But only one-sixth managed to escape. The rest were driven back and mercilessly cut down by their pursuers. Many took refuge in the powder magazines of the city and waited until the Turks drew up in great numbers; then they set fire to the powder and blew up friends and foes alike. The second sonnet of Palamas' "Fatherlands" is devoted to this lagoon city:

Upon the lake, the island-studded, where
The breeze of May, grown strong with sea-brine, stirs
The seashore strewn with seaweed far away,
The Fates cast me a little child thrice orphan.

'Tis there the northwind battles mightily
Upon the southwind; and the high tide on
The low; and far into the main's abyss
The dazzling coral of the sun is sinking.

There stands Varassova, the triple-headed;
And from her heights, a lady from her tower,
The moon bends o'er the waters lying still.

But innocent peace, the peace that is a child's,
Not even there I knew; but only sorrow
And, what is now a fire--the spirit's spark.

Here then, "the spirit's spark" was first kindled, and here, in the city of his ancestors, the poet was born. The swampy meadows overgrown with rushes and surrounded with violet mountains, the city with its narrow crooked streets and low-roofed houses, the lagoon with its still shallow waters and modest islets, the life of townsmen and peasants with their humbles occupations, passions, and legends, above all, the picturesque distinctness of this somewhat isolated place, secluded, as it seems, in an atmosphere laden with national lore--these were the incentives which stirred Palamas in his quest of song. They have stamped their image on all his work, but their most distinct reflection is found in _The Lagoon's Regrets_, which is filled with memories of the poet's early life in a world he always remembers with affection:

Imagination flies to hells and stars,
A witch beguiling, an enchantress strange;
But ours the Heart remains and binds both life
And love with the native soil, nor seems to die.

Peaks, depths, I sought Eurydice of old:
"What longing moans within me now, new-born?
Would that I were a fisherman at work,
Waking thy sleeping waters with my oar,
O Missolonghi!"

Humble but natural in feeling is the appeal to a friend of his childhood days:

The peasant's huts in Midfield
For us, old friend, are waiting:
Come as of old to eat
The fresh-made cheese, and taste
The hard-made loaf of cornbread.

Come, and drink the milk drawn pure;
And filled with dew and gladness,
Stir up the hunger of the youth
Beside you, buxom lasses.

Here, too, he sings of the "crystal salt that is drawn snow-white from the lake"; of the rain "that always weeps" and of the conquering tides. Here he listens to the whispers of the waves while they murmur with each other with restrained pride; and here over Byron's grave he dreams of the great poet of Greece, who will come to ride on Byron's winged horse. The poems of this collection are short but exquisitely wrought in verse and language, full of life and of feeling. They are especially marked with Palamas' attachment to the little and humble, which he loves to raise into music and rhythm, and for which he always has sympathy and even admiration.

ATHENS, THE VIOLET-CROWNED

Missolonghi nurtured the poet in his youth and led him to the threshold of manhood. But when he had graduated from the provincial "gymnasion," he naturally came to Athens in order to complete his education in the University of that city, the only University in Greece. This brought him to the place which was destined to develop his greatness to its zenith. The quiet, retired, and humble life of the Lagoon with its air filled with legend was suddenly exchanged for the shining rocks of Attica and its great city, flooded with dazzling light and roofed with a sky that keeps its azure even in the midst of night. Life here is full, restless, and tumultuous as in the days of Athens of old. The violet shadows of the mountains enclosing the silver olive groves of the white plain are still the makers of the violet crown of Athens.

The poet in one of his "Hundred Voices" pictures a clear Attic afternoon in February:

Even in the winter's heart, the almonds are ablossom!
And lo, the angry month is gay with sunshine laughter,
While to this beauty round about a crown you weave,
O naked rocks and painted mountain slopes of Athens.

Even the snow on Parnes seems like fields in bloom;
A timid greenish glow caresses like a dream
The Heights of Corydallus; white Pentele smiles upon
The Sacred Rock of Pallas; and old Hymettus stoops
To listen to the love-song of Phaleron's sea.

It is its scanty vegetation that makes the southwestern region of Attica look like a mountain lake of light. The nakedness of the mountain ranges and the whiteness of the plains are vaulted over by a brilliant sky and surrounded by a sea of a splendid sapphire glow. Even the olive trees, which still grace the fields about Athens are bunches of silver rather than of green. In "The Satyr, or the Naked Song," taken from the volume of _Town and Wilderness_ we may detect the very spirit which, springing from the same soil thousands of years ago, created the song which gradually rose from primitive sensuousness to the heights of the Greek Tragedy:

All about us naked!
All is naked here!
Mountains, fields, and heavens wide!
The day reigns uncontrolled;
The world, transparent; and pellucid
The thrice-deep palaces.
Eyes, fill yourselves with light
And ye, O Lyres, with rhythm!

Here, the trees are stains
Out of tune and rare;
The world is wine unmixed;
And nakedness, a mistress.
Here, the shade is but a dream;
And even on the night's dim lips
A golden laughter dawns!

Here all are stripped of cover
And revel lustfully;
The barren rock, a star!
The body is a flame!
Rubies here and things of gold,
Priceless pearls and things of silver,
Scatter, O divinely naked Land,
Scatter, O thrice-noble Attica!

Here manhood is enchanting,
And flesh is deified;
Artemis is virginity,
And Longing is a Hermes;
And here, and every hour,
Aphrodite rises bare,
A marvel to the Sea-Things,
And to the world, a wonder!

Come, lay aside thy mantle!
Clothe thee with nakedness,
O Soul, that art its priestess!
For lo, thy body is thy temple.
Pass unto me a magnet's stream,
O amber of the flesh,
And let me drink of nectar drawn
From Nakedness Olympian!

Tear thy veil, and throw away
Thy robe that flows discordantly!
With nature only match thy form,
With nature match thy plastic image.
Loosen thy girdle! Cross
Thy hands upon thy heart!
Thy hair is purple royal,
A mantle fairly flowing.

And be a tranquil statue;
And let thy body take
Of Art's perfection chiseled
Upon the shining stone;
And play, and sing, and mimic
With thoughtful nakedness
Lithe beasts and snakes and birds
That dwell in wilderness.

And play, and sing, and mimic
All things of joy, all things of beauty;
And let thy nakedness
Pale into light of living thought.
Forms rounded and forms flat,
Soft down, lines curved and straight,
O shiverings divine,
Dance on your dance of gladness!

Forehead, and eyes, and waves
Of hair, and loins, ...
And secret dales and places!
Roses of love and myrtles!
Ye feet that bind with chains!
Hands, Fountains of caress,
And Doves of longing sweet,
And falcons of destruction!

Whole hearted are thy words,
And bold, O mouth, O mouth,
Like wax of honey bees,
Like pomegranates in bloom.
The alabaster lilies,
April's own fragrant censers,
Envy thy breast's full cups!
Oh, let me drink from them!

Drink from the rosy tinged,
Erect, enameled, fresh,
The milk I dreamed and dreamed
Of happiness. Thee!
I am thy mystic priest,
And altars are thy knees;
And in thy warm embrace
Gods work their miracles!

Away, all tuneless things!
Hidden and covered things, away!
Away, all crippled, shapeless things,
And things profane and strange!
Erect and naked all, and guileless,
Bodies and breasts and earth and skies!
Nakedness, too, is truth,
And nakedness is beauty!

* * * * *

In nakedness, with sunshine graced,
That fills the Attic day,
If thou beholdest stand before thee
Something like a monster bare,
Something that like a leafless tree
Stands stripped of shadow's grace,
And like a stone unwrought,
His body is rough and gaunt,

Something that naked, bare, and nude
Roams in the thrice-wide spaces,
Something whose life is told in flames
That light beneath his eyelids,
Akin to the old Satyrs' breed
And tameless like a beast,
A singer silver-voiced,
Flee not in fear! 'Tis I!

The Satyr! I have taken here
Roots like an olive tree,
And with my flute deep-sounding,
I make the breezes languish.
I play and lo, all things are mated,
Love giving, love receiving.
I play and lo, all things are dancing,
All: Men and beasts and spirits!

ATHENS, THE CENTRE OF GREECE

So much of the natural atmosphere of Athens and Attica. But the Athenians themselves, their thoughts, life, and dreams have not proved less important nor less effective for the poet's growth. The spiritual and intellectual currents moving the Greek nation of today start from this city. Here politics, poetry, and philosophy are still discussed in the old way at the various shops, the coffee houses, and under the plane trees by the banks of Ilissus. The "boulé" is the centre of the political activity of the state. The University with its democratic faculty and still more democratic student body is certainly a "flaming" hearth of culture. Only, its flames are sometimes so ventilated by current events and political developments that the students often assume the functions of the old Athenian Assembly. In the riotous expression of their temporary feelings, the students are not very different from the ancient demesmen. In my days, at least, the most frequent greeting among students was "How is politics today?", with the word "politics" used in its ancient meaning. Any question of general interest might easily be regarded as a national issue to be treated on a political basis. Thus it happened that when the question of language was brought to the foreground by Pallis' vernacular translation of the New Testament, the students took up arms rather than argument.

Into this world, the poet came to finish his education. In one of his critical essays (_Grammata_, vol. i), he tells us of the literary atmosphere prevailing in Athens at that time, about 1879. That year, Valaorites, the second great poet of the people's language, died, and his death renewed with vigor the controversy that had continued even after the death of Solomos, the earliest great poet of Modern Greece. The passing away of Valaorites left Rangabes, the relentless purist, the monarch of the literary world. He was considered as the master whom every one should aspire to imitate. His language, ultra-puristic, had travelled leagues away from the people without approaching at all the splendor of the ancient speech. But the purists drew great delight from reading his works and clapped their hands with satisfaction on seeing how near Plato and Aeschylus they had managed to come.

Young and susceptible to the popular currents of the literary world, Palamas, too, worshipped the established idol, and offered his frankincense in verses modelled after Rangabean conceptions. In the same essay to which I have just referred, he tells us of the life he led with another young friend, likewise a literary aspirant, during the years of his attendance at the University. The two lived and worked together. They wrote poems in the puristic language and compared their works in stimulating friendliness. But soon they realized the truth that if poetry is to be eternal, it must express the individual through the voice of the world to which the individual belongs and through the language which the people speak.

This truth took deep roots in the mind of Palamas. His conviction grew into a religion permeated with the warmth, earnestness, and devotion that martyrs only have shown to their cause. Believing that purism was nothing but a blind attempt to drown the living traditions of the people and to conceal its nature under a specious mantle of shallow gorgeousness, he has given his talent and his heart to save his nation from such a calamity. In this great struggle, he has suffered not a little. When the popular fury rose against his cause, and he was blackened as a traitor and a renegade, he wrote in words illustrating his inner agony:

I labored long to create the statue for the Temple
Of stone that I had found,
To set it up in nakedness, and then to pass;
To pass but not to die.

And I created it. But narrow men who bow
To worship shapeless wooden images, ill clad,
With hostile glances and with shudderings of fear,
Looked down upon us, work and worker, angrily.

My statue in the rubbish thrown! And I, an exile!
To foreign lands I led my restless wanderings;
But ere I left, a sacrifice unheard I offered:
I dug a pit, and in the pit I laid my statue.

And then I whispered: "Here, lie low unseen and live
With things deep-rooted and among the ancient ruins
Until thine hour comes. Immortal flower thou art!
A Temple waits to clothe thy nakedness divine!"

And with a mouth thrice-wide, and with the voice of prophets,
The pit spoke: "Temple, none! Nor pedestal! Nor light!
In vain! For nowhere is thy flower fit, O maker!
Better for ever lost in these unlighted depths.

"Its hour may never come! And if it come, and if
Thy work be raised, the Temple will be radiant
With a great host of statues, statues of no blemish,
And works of thrice-great makers unapproachable.

"To-day was soon for thee; to-morrow will be late.
Thy dream is vain; the dawn thou longest will not dawn;
Thus, burning for eternities thou mayest not reach,
Remain, Cloud-Hunter and Praxiteles of shadows!

"To-morrow and to-day for thee are snares and seas.
All are but traps for drowning thee and visions false.
Longer than thy glory is the violet's in thy garden!
And thou shalt pass away; hear this, and thou shalt die!"

And then I answered: "Let me pass away and die!
Creator am I, too, with all my heart and mind;
Let pits devour my work. Of all eternal things,
My restless wandering may have the greatest worth."

The same idea, though expressed in a more familiar figure, is found in another poem published among _The Lagoon's Regrets_.

THE GUITAR

In the old attic of the humble house,
The guitar hangs in cobwebs wrapped:
Softly, oh, softly touch her! Listen!
You have awaked the sleeping one!

She is awake, and with her waking,
Something like distant humming bees
Creeps far away and weeps about her;
Something that lives while ruins choke it.

Something like moans, like humming bees,
Thy sickened children, old guitar,
Thy words and airs. What evil pest,
What blight is eating thine old age!

In the old attic of the humble house,
Thou hast awaked; but who will tend thee?
O Mother, wilderness about thee!
Thy children, withering; and something,
Like humming bees, sounds far away!

A distinct note of pessimism is found in the lines of both these poems. In the latter, it becomes a helpless cry of anguish. But despair seems to cure the poet rather than drown his faith in hopelessness. As a critic, he encourages every initiate of the cause. As a "soldier of the verse," he himself fights his battles of song in every field. In short story, in drama, in epic poetry, and above all in lyrics, he creates work after work. From the _Songs of my Country_, the _Hymn to Athena_, the _Eyes of my Soul_ and the _Iambs and Anapaests_, he rises gradually and steadily to the tragic drama of the _Thrice Noble-One_, to the epic of _The King's Flute_, and to the splendid lyrics of _Life Immovable_ and _The Twelve Words of the Gypsy_ which are his masterpieces.

Nor does he always meet adversity with songs of resignation. At times, he faces indignantly the hostile world with a satire as stinging as that of Juvenal. He dares attack with Byronic boldness every idol that his enemies worship. Often he strikes at the whole people with Archilochean bitterness and parries blow for blow like Hipponax. At times, he even seems to approach the rancor of Swift. But then he immediately throws away his whip and transcends his satire with a loftier thought, a soothing moral, a note of lyricism, and above all with an unshaken faith in the new day for which he works. The eighth and ninth poems of the first book of his "Satires" are good illustrations of this side of his work:

8

The lazy drones! The frogs! The locusts!
Big men! Politicians! Men who draw
Their learning from the thoughtless journals!

A crowd of stupid, haughty blockheads!
Unworthily, thy name is set
By each as target for blind blows;

But forward still thy steps thou leadest,
Up toward the high bell-tower above,
And climbest: Spaces spread about thee,

And at thy feet, a world of scorners.
Though thou rainest not the godsent manna,
A great Life-giver still, thou tollest

With a new bell a new-born creed.

9

Aye! Break the tyrant's hated chains!
But with their breaking go not drunk!
The world is always slaves and lords:

Though free, chain-bound your life must be;
Other kinds of chains are there
For you: Kneel down! For lo, I bring them!

They fit you, redeemers or redeemed!
Bind with these chains your golden youth;
I bring you cares and sacrifices.

And you shall call them Truth and Beauty,
Modesty, Knowledge, Discipline!
To one command obey last, first,

The world's great laws, and men, and nations.

One of his "Hundred Voices" has something of this satiric note. It is a blow against a worthless pretender of the art of verse, who courts popularity with strains not worthy of the sacred Muse. Palamas, acting with greater wisdom than Pope, does not give the name of this unknown pretender:

Bad? Would that thou wert bad; but something worse thou art:
Thou stretchedst an unworthy hand to the sacred lyre,
And the untaught mob took thy reeling in the dust
For the true song of golden wings; and thou didst take
Thy seat close by the poet's side so thoughtlessly,
And none dared rise and come to drag thee thence away.
And see, instead of scorning thee, the just was angry;
Yet, even his verse's arrow is for thee a glory!

_The Grave_

In tracing the great life influences of our poet, we must not pass over the loss of his third child, "the child without a peer," as he says in one of his poems addressed to his wife, "who changed the worldly air about us into divine nectar, a worthy offering to the spotless-white light of Olympus." To this loss, the poet has never reconciled himself. The sorrow finds expression in direct or covert strains in every work he has written. But its lasting monument was created soon after the child's death. A collection of poems, entitled _The Grave_, entirely devoted to his memory, is overflowing with an unique intensity of feeling. The poems are composed in short quatrains of a slowly moving rhythm restrained by frequent pauses and occasional metrical irregularities, and thus they reflect with faithfulness the paternal agony with which they are filled. They belong to the earlier works of the poet, but they disclose great lyric power and are the first deep notes of the poet's genius. A few lines from the dedication follow:

Neither with iron,
Nor with gold,
Nor with the colors
That the painters scatter,

Nor with marble
Carved with art,
Your little house I built
For you to dwell for ever;

With spirit charms alone
I raised it in a land
That knows no matter nor
The withering touch of Time.

With all my tears,
With all my blood,
I founded it
And built its vault....

In another poem, in similar strains, he paints the ominous tranquility with which the child's birth and parting were attended:

Tranquilly, silently,
Thirsting for our kisses,
Unknown you glided
Into our bosom;

Even the heavy winter
Suddenly smiled
Tranquilly, silently,
But to receive you;

Tranquilly, silently,
The breeze caressed you,
O Sunlight of Night
And Dream of the Day;

Tranquilly, silently,
Our home was gladdened
With sweetness of amber
With your grace magnetic;

Tranquilly, silently,
Our home beheld you,
Beauty of the morning star,
Light of the star of evening;

Tranquilly, silently,
Little moons, mouth and eyes,
One dawn you vanished
Upon a cruel deathbed;

Tranquilly, silently,
In spite of all our kisses,
Away you wandered
Torn from our bosom;

Tranquilly, silently,
O word, O verse, O rime,
Your witherless flowers
Sow on his grave faith-shaking.

In another poem reminiscent of Tibullean tenderness, the corners of the deserted home, in which the child, during his life, had lingered to play, laugh, or weep, converse with each other about their absent guest:

Things living weep for you,
And lifeless things are mourning;
The corners, too, forlorn,
Remember you with longing:

"One evening, angry here he sat,
And slept in bitterness."
"Here, often he sat listening
Enchanted to the tale."

"Here, I beheld with pride
The grace of Love half-naked;
An empty bed and stripped
Is all that now is left me."

"I always looked for him;
He held a book; how often
He sat by me to read
With singing tongue its pages!"

"What is this pile of toys?
Why are they piled before me
As if I were a grave?
Are they his little playthings?

"The little man comes not;
For death with early frost
Has nipped his little dreams
And chilled his little doings."

"His little sword is idle,
And here has come to rest."
"And here his little ship
Without its captain waits."

"To me, they brought him sick
And took him away extinguished."
"They watered me with tears
And perfumed me with incense."

"The dead child's taper burns
Consuming and consumed."
"The tempest wildly beats
Upon the doors and windows,
And deep into our breasts
The tempest's moan is echoed."

And all the house about
For thee, my child, is groaning ...

THE WORLD BEYOND GREECE

Greece seems to encompass the physical world with which Palamas has come in contact. He does not seem to have travelled beyond its borders, and even within them, he has moved little about. With him scenery must grow with age before it speaks to his heart. Fleeting impressions are of little value, and the appearance of things without the forces of tradition and experience behind it does not attract him:

Others, who wander far in distant lands may seek
On Alpine Mountains high the magic Edelweis;
I am an Element Immovable; each year,
April delights me in my garden, and the May
In my own village.
O lakes and fiords, O palaces of France and shrines
And harbors, Northern Lights and tropic flowers and forests,
O wonders of art, and beauties of the world unthought,--
A little Island here I love that always lies before me.

We must not think, however, that the spirit of Palamas rests within the narrow confines of his native land. On the contrary, it knows no chains and travels freely about the earth. He is a faithful servant of "Melete," the Muse of contemplative study, a service which is very seldom liked by Modern Greeks. In his preface to his collection of critical essays entitled _Grammata_ he rebukes his fellow countrymen for this: "On an old attic vase," he says, "stand the three original Muses, the ones that were first worshipped, even before the Nine, who are now world-known: Mneme, Melete, Aoide--Memory, Study, Song. With the first and last, we have cultivated our acquaintance; and never must we show any contempt for the fruit of our love for them. Only with the middle one, we are not on good terms. She seems to be somewhat inaccessible, and she does not fill our eyes enough to attract us. We have always looked, and now still we look, for what is easiest or handiest. Is that, I wonder, a fault of our race or of our age? And is the French philosopher Fouillée somewhat right when in his book on the _Psychology of Races_ he counts among our defects our aversion to great and above all endless labors?" That Palamas is not subject to this fault, one has only to glance at his works to be convinced. There is hardly an important force in the world's thought and expression whether past or present, to which Palamas is a stranger. The literatures of Europe, America, or Asia are an open book for him. The pulses of the world's artists, the intellectual battles of the philosophers, the fears and hopes of the social unrest, the religious emancipation of our day, the far reaching conflict of individual and state, in short, all events of importance in the social, political, spiritual, literary, and artistic life are familiar sources of inspiration for him. With all, he shows the lofty spirit of a worshipper of greatness and depth wherever he finds them. Tolstoi or Aeschylus, Goethe or Dante, Ibsen or Poe, Swinburne or Walt Whitman, Leopardi or Rabelais, Hugo or Carlyle, Serbian Folk Lore or the Bible, Hindu legends or Italian songs, Antiquity or Middle Ages, Renaissance or Modernity, any nation or any lore are objects worthy of study and stores of wisdom for him. Indeed, very few living poets could be compared with him in scholarship and learning.

Nor does he lift his voice only for individual or national throbbings. He sings of the great and noble whenever he sees it. One of his best lyric creations is a song of praise to the valor of the champions of Transvaal's freedom, his "Hymn to the Valiant," the first of the collection entitled "From the Hymns and Wraths," a paean that has been most highly lauded by Professor D.C. Hesseling of the University of Leyden (_Nederlandsche Spectator_, March, 1901). Here is a fragment of it, the words which the Muse addresses to the poet:

... Awake! Thou art not maker of statues!
Awake! For songs thou singest!
And song is not for ever
The heart's lament
To fading leaves of autumn,
Nor the secret speech thou speakest,
A Soul of Dream, to the shadows of Night.

For suddenly there is a clash and groaning!
The joy of birds sea-beaten,
In storms of Elements
And storms of Nations!
Song is, too,
The Marathonian Triumpher!
Over the ashes of Sodoma,
It is blown by the mouth of wrath!

Something great and something beautiful,
Something from far away,
Travelling Glory brings thee
On her sky-wandering pinions.

Glory has come! On her wings and on her feet,
Signs of her wanderings are shown,
Dust gold-loaded and distant;
And she brings aloes blossoming, first-seen,
From the land that feeds the Kaffir's flocks.

In your aged summers,
A new-born spring has spread!
From North to South,
The Atlantic Dragon groans a groan first-heard;
To the African lakes and forests,
His groan has spread and echoed;
From the Red Sea, a Lamia's palace,
To the foam-shaped breast of the White Sea,
A Nereid's realm.

Thinly the plants were growing
On the bosom of the ancient Motherland;
Winds carried away the seed
And brought it to the Libyan fields
And scattered it into deep ravines
And on the lofty mountain lawns.

A new blood filled the herbs,
And even the strong-stemmed plants
Waxed stronger.
Men war-glad are risen!
And the waterfalls roar
In the mountain's heart;
Men war-glad are risen
Like diamonds rare to behold
That the earth begets!

You know them, heights, winds, horizons,
High tides and murmurings of restless waters,
Golden fountains, that shall become
Their crowns!
And you, O gold-built mountain passes,
Castles fit for them, you know them;
Their fame, thou heraldest with pride
From thy verdant distant country
To Europe Imperial,
O Africa, O slave unknown!

And first of all thou knowest,
O heartless tamer of continents and races,
Rider of Ocean's Bucephaluses,
Thou knowest the worth of the few,
Who dare live free ...

Within the limits of a general introduction it would be difficult to enter every nook and corner of the poet's world. We must even pass over some of the most potent influences of his life. The national dreams of the Modern Greeks have a splendid dwelling in the thought of Palamas, who follows with restlessness his people's woes and exults in their joys. A group of poems dedicated to the "Land that Rose in Arms" and published in the last volume of the poet's work, the _Town and Wilderness_, form his noblest patriotic expression. The present world-conflict has naturally stirred him to new compositions, of which his "Europe" is preëminently noteworthy as illustrating faithfully the various aspects of the poet's genius. This poem appeared first in the _Noumas_, an Athenian periodical, and was then published in the last volume of the poet's works, the _Altars_.[2]

EUROPE