Donne had probably read Ficino's translation of
Plotinus (1492), but the doctrine of ecstasy passed into Christian
thought, connecting itself especially with the experience of St.
Plotinus (1492), but the doctrine of ecstasy passed into Christian
thought, connecting itself especially with the experience of St.
John Donne
55 and 59.
_The Extasie_ is probably the source of
Lord Herbert of Cherbury's best known poem, _An Ode Upon a Question
Moved Whether Love Should Continue For Ever_. Compare with the opening
lines of Donne's poem:
They stay'd at last and on the grass
Reposed so, as o're his breast
She bowed her gracious head to rest,
Such a weight as no burden was.
While over eithers compass'd waist
Their folded arms were so compos'd
As if in straightest bonds inclos'd
They suffer'd for joys they did taste
Long their fixt eyes to Heaven bent,
Unchanged they did never move,
As if so great and pure a love
No glass but it could represent.
In a letter to Sir Thomas Lucy, Donne writes: 'Sir I make account that
this writing of letters, when it is with any seriousness, is a kind of
extasie, and a departing, and secession, and suspension of the soul,
which doth then communicate itself to two bodies. ' Ecstasy in
Neo-Platonic philosophy was the state of mind in which the soul,
escaping from the body, attained to the vision of God, the One, the
Absolute. Plotinus thus describes it: 'Even the word vision ([Greek:
theama]) does not seem appropriate here. It is rather an ecstasy
([Greek: ekstasis]), a simplification, an abandonment of self, a
perfect quietude ([Greek: stasis]), a desire of contact, in short a
wish to merge oneself in that which one contemplates in the
Sanctuary. ' _Sixth Ennead_, ix. 11 (from the French translation of
Bouillet, 1857-8). Readers will observe how closely Donne's poem
agrees with this--the exodus of the souls (ll. 15-16), the perfect
quiet (ll. 18-20), the new insight (ll. 29-33), the contact and union
of the souls (l. 35).
Donne had probably read Ficino's translation of
Plotinus (1492), but the doctrine of ecstasy passed into Christian
thought, connecting itself especially with the experience of St. Paul
(2 Cor. xii. 2). St. Paul's word is [Greek: harpagenta], and Aquinas
distinguishes between 'raptus' and 'ecstasis': 'Extasis importat
simpliciter excessum a seipso . . . raptus super hoc addit violentiam
quandam. ' Another word for 'ecstasy' was 'enthusiasm'.
l. 9. _So to entergraft our hands. _ All the later editions read
'engraft', which makes the line smoother. But to me it seems more
probable that Donne wrote 'entergraft' and later editors changed this
to 'engraft', than that the opposite should have happened. Moreover,
'entergraft' gives the reciprocal force correctly, which 'engraft'
does not.
Lord Herbert of Cherbury's best known poem, _An Ode Upon a Question
Moved Whether Love Should Continue For Ever_. Compare with the opening
lines of Donne's poem:
They stay'd at last and on the grass
Reposed so, as o're his breast
She bowed her gracious head to rest,
Such a weight as no burden was.
While over eithers compass'd waist
Their folded arms were so compos'd
As if in straightest bonds inclos'd
They suffer'd for joys they did taste
Long their fixt eyes to Heaven bent,
Unchanged they did never move,
As if so great and pure a love
No glass but it could represent.
In a letter to Sir Thomas Lucy, Donne writes: 'Sir I make account that
this writing of letters, when it is with any seriousness, is a kind of
extasie, and a departing, and secession, and suspension of the soul,
which doth then communicate itself to two bodies. ' Ecstasy in
Neo-Platonic philosophy was the state of mind in which the soul,
escaping from the body, attained to the vision of God, the One, the
Absolute. Plotinus thus describes it: 'Even the word vision ([Greek:
theama]) does not seem appropriate here. It is rather an ecstasy
([Greek: ekstasis]), a simplification, an abandonment of self, a
perfect quietude ([Greek: stasis]), a desire of contact, in short a
wish to merge oneself in that which one contemplates in the
Sanctuary. ' _Sixth Ennead_, ix. 11 (from the French translation of
Bouillet, 1857-8). Readers will observe how closely Donne's poem
agrees with this--the exodus of the souls (ll. 15-16), the perfect
quiet (ll. 18-20), the new insight (ll. 29-33), the contact and union
of the souls (l. 35).
Donne had probably read Ficino's translation of
Plotinus (1492), but the doctrine of ecstasy passed into Christian
thought, connecting itself especially with the experience of St. Paul
(2 Cor. xii. 2). St. Paul's word is [Greek: harpagenta], and Aquinas
distinguishes between 'raptus' and 'ecstasis': 'Extasis importat
simpliciter excessum a seipso . . . raptus super hoc addit violentiam
quandam. ' Another word for 'ecstasy' was 'enthusiasm'.
l. 9. _So to entergraft our hands. _ All the later editions read
'engraft', which makes the line smoother. But to me it seems more
probable that Donne wrote 'entergraft' and later editors changed this
to 'engraft', than that the opposite should have happened. Moreover,
'entergraft' gives the reciprocal force correctly, which 'engraft'
does not.
