Platonism in English poetry of the sixteenth and seventeenth centuries — Plato — John Shaqi
Platonism in English poetry of the sixteenth and seventeenth centuries
Plato · en
The second conception of the highest reality as the good is used in a
more general way to explain the reason of creation. In the “Timæus” the
Maker of the universe is conceived as creating the world in goodness.
“Let me tell you,” says Timæus, “why the creator made this world of
generation. He was good, and the good can never have any jealousy of
anything. And being free from jealousy, he desired that all things
should be as like himself as they could be.” (“Timæus,” 29.) In Henry
More the idea is expressed in the closing canto of his “Psychathanasia,”
where he is accounting for the creation. (III. 4.) He has words of
bitter denunciation for those who teach that God created the world
merely as a manifestation of His power, His will. (III. iv. 22.) He
maintains the Platonic teaching.
“When nothing can to Gods own self accrew,
Who’s infinitely happy; sure the end
Of this creation simply was to shew
His flowing goodnesse, which he doth out send
Not for himself; for nought can him amend;
But to his creature doth his good impart,
This infinite _Good_ through all the world doth wend
To fill with heavenly blisse each willing heart.
So the free Sunne doth ’light and ’liven every part.”
(III. iv. 16.)
So closely allied in the English poets are the teachings of Platonism
with the devotional spirit of Christian love that in the same man and
even in the same experience the thought can pass most naturally from a
conception of Christ’s love for God, as absolute beauty, to a subjective
treatment of it as a personal experience. Thus in George Herbert’s
lyric, “Love,” the invocation is to the love of Christ for God springing
from His imperishable beauty; but in the second division of the poem
this love has become a refining fire that can burn all lusts within the
soul and enable it to see Him.
“Immortall Love, author of this great frame,
Sprung from that beauty which can never fade,
How hath man parcel’d out Thy glorious name,
And thrown it in that dust which Thou hast made.
· · · · ·
“Immortall Heat, O let Thy greater flame
Attract the lesser to it; let those fires
Which shall consume the world first make it tame,
And kindle in our hearts such true desires
As may consume our lusts, and make Thee way:
Then shall our hearts pant Thee, then shall our brain
All her invention on Thine altar lay,
And there in hymnes send back Thy fire again.
“Our eies shall see Thee, which before saw dust—
Dust blown by Wit, till that they both were blinde:
Thou shalt recover all Thy goods in kinde,
Who wert disseizèd by usurping lust.”