LORD TENNYSON

IN MEMORIAM

Prologue

 
Strong Son of God, immortal Love,
Whom we, that have not seen thy face,
By faith, and faith alone, embrace,
Believing where we cannot prove;
Thine are these orbs of light and shade;
Thou madest Life in man and brute;
Thou madest Death; and lo, thy foot
Is on the skull which thou hast made.
Thou wilt not leave us in the dust:
Thou madest man, he knows not why,
He thinks he was not made to die;
And thou hast made him: thou art just.
Thou seemest human and divine,
The highest, holiest manhood, thou.
Our wills are ours, we know not how;
Our wills are ours, to make them thine.
Our little systems have their day;
They have their day and cease to be:
They are but broken lights of thee,
And thou, O Lord, art more than they.
We have but faith: we cannot know;
For knowledge is of things we see
And yet we trust it comes from thee,
A beam in darkness: let it grow.
Let knowledge grow from more to more,
But more of reverence in us dwell;
That mind and soul, according well,
May make one music as before,
But vaster. We are fools and slight;
We mock thee when we do not fear:
But help thy foolish ones to bear;
Help thy vain worlds to bear thy light.
Forgive what seem'd my sin in me;
What seem'd my worth since I began;
For merit lives from man to man,
And not from man, O Lord, to thee.
Forgive my grief for one removed,
Thy creature, whom I found so fair.
I trust he lives in thee, and there
I find him worthier to be loved.
Forgive these wild and wandering cries,
Confusions of a wasted youth;
Forgive them where they fail in truth,
And in thy wisdom make me wise.

XXVII

Thou comest, much wept for: such a breeze
Compell'd thy canvas, and my prayer
Was as the whisper of an air
To breathe thee over lonely seas.
For I in spirit saw thee move
Thro' circles of the bounding sky,
Week after week: the days go by:
Come quick, thou bringest all I love.
Henceforth, wherever thou may'st roam,
My blessing, like a line of light,
Is on the waters day and night,
And like a beacon guards thee home.
So may whatever tempest mars
Mid-ocean, spare thee, sacred bark;
And balmy drops in summer dark
Slide from the bosom of the stars.
So kind an office hath been done,
Such precious relics brought by thee;
The dust of him I shall not see
Till all my widow'd race be run.

LVI

'So careful of the type?' but no.
From scarped cliff and quarried stone
She cries, `A thousand types are gone:
I care for nothing, all shall go.
'Thou makest thine appeal to me:
I bring to life, I bring to death:
The spirit does but mean the breath:
I know no more.' And he, shall he,
Man, her last work, who seem'd so fair,
Such splendid purpose in his eyes,
Who roll'd the psalm to wintry skies,
Who built him fanes of fruitless prayer,
Who trusted God was love indeed
And love Creation's final law-
Tho' Nature, red in tooth and claw
With ravine, shriek'd against his creed-
Who loved, who suffer'd countless ills,
Who battled for the True, the Just,
Be blown about the desert dust,
Or seal'd within the iron hills?
No more? A monster then, a dream,
A discord. Dragons of the prime,
That tare each other in their slime,
Were mellow music match'd with him.
O life as futile, then, as frail!
O for thy voice to soothe and bless!
What hope of answer, or redress?
Behind the veil, behind the veil.
 
 
 
 

PROLOGUE

The poem begins as a tribute to and invocation of the "Strong Son of God." Since man, never having seen God's face, has no proof of His existence, he can only reach God through faith. The poet attributes the sun and moon ("these orbs or light and shade") to God, and acknowledges Him as the creator of life and death in both man and animals. Man cannot understand why he was created, but he must believe that he was not made simply to die.

The Son of God seems both human and divine. Man has control of his own will, but this is only so that he might exert himself to do God's will. All of man's constructed systems of religion and philosophy seem solid but are merely temporal, in comparison to the eternal God; and yet while man can have knowledge of these systems, he cannot have knowledge of God. The speaker expresses the hope that "knowledge [will] grow from more to more," but this should also be accompanied by a reverence for that which we cannot know.

The speaker asks that God help foolish people to see His light. He repeatedly asks for God to forgive his grief for "thy [God's] creature, whom I found so fair." The speaker has faith that this departed fair friend lives on in God, and asks God to make his friend wise.

XXVII:

Here the speaker states that he feels no jealousy for the man who is captured and does not know what it means to feel true rage, or for the bird that is born with in a cage and has never spent time outside in the "summer woods." Likewise, he feels no envy for beasts that have no sense of the passage of time and no conscience to check their behavior. He also does not envy those who have never felt pain ("the heart that never plighted troth") or those who complacently enjoy a leisure that they do not rightfully deserve. Even when he is in the greatest pain, he still realizes that "'Tis better to have loved and lost / Than never to have loved at all."

LVI:

After having asserted in Section LV that Nature cares only for the survival of species ("so careful of the type") and not for the survival of individual lives, the speaker now questions whether Nature even cares for the species. He quotes a personified, feminine Nature asserting that she does not attend to the survival of the species, but arbitrarily bestows life or death on all creatures. For Nature, the notion of the "spirit" does not refer to any divine, unearthly element, but rather to the simple act of breathing.

The poet questions whether Man, who prays and trusts in God's love in spite of the evidence of Nature's brutality ("Nature, red in tooth and claw"), will eventually be reduced to dust or end up preserved like fossils in rock: "And he, shall he, Man...Be blown about the desert dust, Or sealed within the iron hills?" The thought of this evokes a notion of the human condition as monstrous, and more terrifying to contemplate than the fate of prehistoric "dragons of the prime." The speaker declares that life is futile and longs for his departed friend's voice to soothe him and mitigate the effect of Nature's callousness.

FORM

"In Memoriam" consists of 131 smaller poems of varying length. Each short poem is comprised of isometric stanzas. The stanzas are iambic tetrameter quatrains with the rhyme scheme ABBA, a form that has since become known as the "In Memoriam Stanza." (Of course, Tennyson did not invent the form--it appears in earlier works such as Shakespeare's "The Phoenix and the Turtle"--but he did produce an enduring and memorable example of it.) With the ABBA rhyme scheme, the poem resolves itself in each quatrain; it cannot propel itself forward: each stanza seems complete, closed. Thus to move from one stanza to the next is a motion that does not come automatically to us by virtue of the rhyme scheme; rather, we must will it ourselves; this force of will symbolizes the poet's difficulty in moving on after the loss of his beloved friend Arthur Henry Hallam.

Commentary

Tennyson wrote "In Memoriam" after he learned that his beloved friend Arthur Henry Hallam had died suddenly and unexpectedly of a fever at the age of 22. Hallam was not only the poet's closest friend and confidante, but also the fiance of his sister. After learning of Hallam's death, Tennyson was overwhelmed with doubts about the meaning of life and the significance of man's existence. He composed the short poems that comprise "In Memoriam" over the course of seventeen years (1833-1849) with no intention of weaving them together, though he ultimately published them as a single lengthy poem in 1850.

T.S. Eliot called this poem "the most unapproachable of all his [Tennyson's] poems," and indeed, the sheer length of this work encumbers one's ability to read and study it. Moreover, the poem contains no single unifying theme, and its ideas do not unfold in any particular order. It is loosely organized around three Christmas sections (28, 78, and 104), each of which marks another year that the poet must endure after the loss of Hallam. The climax of the poem is generally considered to be Section 95, which is based on a mystical trance Tennyson had in which he communed with the dead spirit of Hallam late at night on the lawn at his home at Somersby.

"In Memoriam" was intended as an elegy, or a poem in memory and praise of one who has died. As such, it contains all of the elements of a traditional pastoral elegy such as Milton's "Lycidas," including ceremonial mourning for the dead, praise of his virtues, and consolation for his loss. Moreover, all statements by the speaker can be understood as personal statements by the poet himself. Like most elegies, the "In Memoriam" poem begins with expressions of sorrow and grief, followed by the poet's recollection of a happy past spent with the individual he is now mourning. These fond recollections lead the poet to question the powers in the universe that could allow a good person to die, which gives way to more general reflections on the meaning of life. Eventually, the poet's attitude shifts from grief to resignation. Finally, in the climax, he realizes that his friend is not lost forever but survives in another, higher form. The poem closes with a celebration of this transcendent survival.

"In Memoriam" ends with a an epithalamion, or wedding poem, celebrating the marriage of Tennyson's sister Cecilia to Edmund Lushington in 1842. The poet suggests that their marriage will lead to the birth of a child who will serve as a closer link between Tennyson's generation and the "crowning race." This birth also represents new life after the death of Hallam, and hints at a greater, cosmic purpose, which Tennyson vaguely describes as "One far-off divine event / To which the whole creation moves."

Not just an elegy and an epithalamion, the poem is also a deeply philosophical reflection on religion, science, and the promise of immortality. Tennyson was deeply troubled by the proliferation of scientific knowledge about the origins of life and human progress: while he was writing this poem, Sir Charles Lyell published his Principles of Geology, which undermined the biblical creation story, and Robert Chambers published his early evolutionary tract, Vestiges of the Natural History of Creation. In "In Memoriam," Tennyson insisted that we hold fast to our faith in a higher power in spite of our inability to prove God's existence: "Believing where we cannot prove." He reflects early evolutionary theories in his faith that man, through a process lasting millions of years, is developing into something greater. In the end, Tennyson replaces the doctrine of the immortality of the soul with the immortality of mankind through evolution, thereby achieving a synthesis between his profound religious faith and the new scientific ideas of his day.

Biographical Notes:

Tennyson was educated partly by his father, a drunken epileptic, and later at Cambridge, where he joined the elite intellectual circle, "The Apostles" (which included Arthur Hallam, the friend whose early death is mourned in In Memoriam). His branch of the Tennyson family was disinherited, and poverty forced him to leave Cambridge and to put off his intended marriage to Emily Sellwood for some 14 years.  It has recently been suggested that this long engagement also stemmed from Tennyson's grave concerns about passing along the "black blood" of the Tennyson family.  Tennyson's father frequently suffered fits of depression and violence, and later in life he was a severe alcoholic.  "The Tennyson children . . . were all talented, but there was among them a remarkably high proportion of severe neurosis" (Houghton).  By age Tennyson had completed a poem of 8000 lines, and he wrote and published poetry throughout his teens.  His first adult collection of poems, published in 1832, was savaged by critics, and the sensitive Tennyson did not publish again for ten years.  His 1842 publication was well received, and his fame as a poet grew steadily over the 1840s. In 1850 he succeeded Wordsworth as poet laureate, and he was generally regarded as England's greatest poet through most of the mid- and late Victorian period.  He was unquestionably the most popular poet of the Victorian Era; today he is often seen as the most representative Victorian writer of them all.

Some Characteristics

It has been argued that following the death from stroke at age 22 of his gifted friend Arthur Hallam in 1833, Tennyson basically "spent the rest of his creative life rewriting one poem in a dazzling variety of ways."   This "one poem" finds its clearest expression in In Memoriam, and the common thread among all the post-1833 poems and many before Hallam's death involves both a sense of painful loss—themes of deprivation, loneliness, and despair—and the typically Victorian sentiment that life must go on, that progress is good, that we need to strive towards the future even if just for the sake of the striving.  Like Carlyle, Tennyson was a great believer in the value of action, of working, doing, pressing onward into the future.

Tennyson often seems to veer between the two diametrically opposed poles of being a "wayward lyricist," deeply personal in his poetry, and of being the "poet of the people," whose works offer significant social commentary and didactic instruction to his contemporaries.  In a sense, Tennyson felt equally drawn to the opposing ideas of an individual vision of Beauty and of social responsibility.  From the Romantics he inherited the notion that personal, subjective experience was important to poetry; the subjective Tennyson most often describes situations of alienation, resignation, melancholy, or despair.  And from the Victorian Utilitarians he had the idea that poetry should be "practically useful"—that a poet should address the moral and social situation of  his or her times (as Carlyle and Elizabeth Barrett Browning both suggest).

Tennyson became the quintessential Victorian poet because he succeeded in translating his personal experience into universal significance characteristic of his era.  His personal grieving for his friend, Hallam, in In Memoriam operates on a larger symbolic level as well, representing an examination of the spiritual condition of Victorians in general as they faced and tried to reconcile problems of religious faith in an age of scientific discovery and technological progress.  Throughout much of his poetry Tennyson grapples with issues of capitalist materialism and the spiritual hollowness that came with a loss of absolute faith in fundamentalist Christianity.

Ultimately, Tennyson is also the quintessential Victorian optimist—another seeming contradiction.  Much of his work is characteristically melancholy in tone, but Tennyson is consistently optimistic in the belief that even the most painful change was movement towards a better, brighter future.

Alfred, Lord Tennyson was born on August 5, 1809 in Somersby, Lincolnshire. His father, George Clayton Tennyson, a clergyman and rector, suffered from depression and was notoriously absentminded. Alfred began to write poetry at an early age in the style of Lord Byron. After spending four unhappy years in school he was tutored at home. Tennyson then studied at Trinity College, Cambridge, where he joined the literary club 'The Apostles' and met Arthur Hallam, who became his closest friend. Tennyson published Poems, Chiefly Lyrical, in 1830, which included the popular "Mariana”.

Citations:

http://www.sparknotes.com/poetry/tennyson/section8.rhtml

http://www.online-literature.com/tennyson/

http://www.bookrags.com/Alfred_Tennyson%2C_1st_Baron_Tennyson

Mª Llanos García Martinez.