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Wednesday, April 1, 2026

Around the World in Eighty Days as Popular Literature

 



 

   Jules Verne has long been identified as an exceedingly successful popular genre author, the writer of entertaining and adventurous fast reads.  To many his work, like that of Robert Lewis Stevenson, is primarily appropriate for children.  Even in his own time his immense sales led some critics to suspect that his work lacked qualities required to gain admission to Parnassus.   A counter-tendency has emerged in our own time in which ingenious contrarian critics find in Verne a writer who anticipated surrealism and practiced postmodernism avant la lettre [1].

     While the revisionists seeking to elevate Verne’s status among writers can justly argue that his reputation has suffered from a combination of hasty or incompetent translations, abridgements, and countless editions designed to appeal to children, he has always been a demonstrably popular author among both young and old, not only in his sales but in his style as well.  While Verne’s early work was applauded by littérateurs such as George Sand and Théophile Gautier, his immense popularity overwhelmed this initial critical receptivity.  

     Around the World in Eighty Days originally appeared in installments in Le Temps.  While appearance in a popular journal itself indicates a mass audience, serial publication has not similarly impacted the critical reputation of other Victorian novelists such as Thackery, George Eliot, Dickens, and Trollope.  When it came out in book form, Around the World in Eighty Days did prove an immediate bestseller and was soon translated into the major European languages (Verne is the very most translated of authors after Agatha Christie [2]).  The author collaborated with Adolphe d'Ennery on a staged version which was a hit for decades.  Verne’s fiction, his "romans de la science" [3] often based on technological innovation or scientific discoveries he had studied in the Bibliothèque Nationale de France [4], had an immense readership, but this very success in the marketplace led many critics to think him imperfectly literary. 

     Whether Verne deserves a place on the pantheon of French greats is a matter of judgement, of course, and the general notion that elite art, often indecipherable to hoi polloi, deserves more praise than best-sellers is not as universally accepted as it once was.  The popular character of his work is undeniable, proven as much by the formal characteristics of the novel as by its sales.  Though he is often placed among the Realists, Around the World in Eighty Days has significant unrealistic, even metafictional elements.  Many think of him as the father of science fiction, no small title in literary history, and the genre’s very name embodies a contradiction, since science deals with observed reality and fiction with fantasies.  Thus, “science fiction” is concerned with imaginative possibilities that do  not currently exist yet are described as though they were factual. 

     Around the World in Eighty Days is, like The Mysterious Island or Five Weeks in a Balloon,  more a tale of adventure than science fiction, though it does take advantage of public awareness and excitement about new feats of engineering in the years just preceding the novel’s publication: the Suez Canal and the construction of rail lines across the United States and India.  The popular interest in the practicality of a trip like Phileas Fogg’s is indicated by the Thomas Cook travel agency marketing for the first time an around the world tour (taking not eighty days but rather seven months) a short time after the book had appeared.  That the theme retained its appeal is evident from Nelly Bly’s account of a seventy-two-day circumnavigation on which she embarked in 1889 for the New York World.

     Though the greatest works can  rely heavily on plot, that element is virtually always foregrounded in popular works to the disadvantage of psychology, description, and theme, and, indeed, Verne’s characters are simple and transparent.  While Fogg is somewhat enigmatic, he seems at the same time shallow.  His reserve, quiet confidence, and conformity to gentlemanly behavior do sketch a personality, but hardly a complex or profound one.  Other characters are no more convincing.  Not only does Passepartout behave predictably; his very name (“Passport”) indicates that he is not to be considered a person with a fully-developed psyche [5].  Finn and Aouda are simpler yet.

     Readers’ interest in the story is sustained by the wager, a rather artificial device, and then satisfied by the twist at the end, when Fogg thinks he has failed to make the deadline until he realizes the day had changed in the middle of the Pacific, today’s International Date Line.  Such a lapse, of course, is not what one would expect of a man so often called methodical and meticulous.  Inevitably less satisfying at second reading, suspense and a surprise in the denouement are characteristic of genre stories, though used by some prominent writers such as de Maupassant and O. Henry.  The theme of a trip around the globe could have been the occasion for a series of colorful vignettes and picturesque delineations of landscape, but, since Fogg is said to have no interest in his surroundings, only the most minimal descriptions are included [5].  This must have been a convenience for Verne as, though his works spanned the globe, the author never traveled outside Europe [6]. 

     The appearance of Finn generates added interest by suggesting that Fogg, who seems a proper gentleman, is in fact a bank robber, a suspicion that turns out to be groundless.   Finn is thus adventitious, a red herring of the sort familiar from detective mysteries that imply a likely suspect only to distract from the real culprit.  This uncertainty about Fogg’s character is another element that, effective upon an initial reading, would lose its effect thereafter. 

     Though Around the World in Eighty Days lacks the fantasy elements of Journey to the Center of the Earth or From the Earth to the Moon several of the chief episodes are contrived.  The Indian attack, though not altogether impossible, is surely designed to satisfy the European audience with a taste of the Wild West [7].  The rescue of Aouda from death on her husband’s funeral pyre is an important element in the story, itself most improbable and rendered impossible by the identification of Aouda as a “Parsi,” a sect that condemned the sacrifice of widows [8]. 

     Verne conforms as well to the expectation  that popular literature must be unadventurous in theme, accepting received ideas without challenge.  Thus the only female in the story, Aouda, is entirely passive, the foreigners are often barbaric, and Fogg’s “gentlemanliness” constitutes his virtue [9].    

    None of this will matter, of course, to the casual reader seeking a few hours entertainment.  The book is a pleasant read, well-suited to pass the time in an airport or under a beach umbrella.  Verne has a certain dash of his own to which his enduring popularity is a convincing testament.  He was (like Kurt Vonnegut more recently) certainly galled by being relegated to a sub-literary category.  It is little wonder that he felt mistreated by characterizations like that of Zola who called him “un aimable vulgarisateur” [10] reacting in interview with the complaint that, though he considered himself "a man of letters and an artist, living in the pursuit of the ideal," he felt that “the great regret of my life is that I have never taken any place in French literature." [11] 

     The author’s disappointment was a reaction to the habitual disparagement of popular genres by many savants; in fact, Verne’s work admirably fulfils the conventions of first-class popular fiction.  In Journey to the Center of the Earth M. Fridriksson sensibly observes, “We are of opinion that instead of letting books grow moldy behind an iron grating, far from the vulgar gaze, it is better to let them wear out by being read.”  Rather than feeling chagrin at the reaction of those who found his works wanting, the author might have gloried in their general appeal.  More than a hundred years later, despite the judgement of some literati, his novels seem far more likely to be worn out from use than to grow moldy from being ignored.

 

 

1.  A useful survey of critical opinion, both positive and negative on Verne’s literary qualities is provided by Arthur B. Evans in “Jules Verne and the French Literary Canon” (in Jules Verne: Narratives of Modernity, edited by Edmund J. Smyth (2000).  See also Marc Angenot, "Jules Verne and French Literary Criticism," Science Fiction Studies I (Spring 1973).

2.  "Statistics: 'Top 50' Author," Index Translationum, UNESCO Culture Sector, 2013.

3.  Some critics have thought his work should be called “scientific fiction” rather than “science fiction” because of his use of scientific facts. 

4.  See Quentin R. Skrabec. “Jules Verne’s Use of Victorian Scientific Models,” Journal of Science Fiction and Philosophy, VIII (2025).

5.  Even his own country is barely described.  In the story of Fogg’s setting out; for instance, there is no mention of the calamity of the recently concluded Franco-Prussian War.

6.  Much of his excitement about exotic realms was inspired by his friendship with Jacques Arago, a writer, artist, and explorer who continued his world travels even after becoming blind.  

6.  Phileas Fogg may be a more subtle sprechende Name.  Fogg certainly conveys a sense of mystery.  The Greek-derived Phileas, odd enough to draw attention in either French or English, seems slyly ironic since he is described as anything but a “lover” or “lovable.”  He does, of course ultimately make a match with Aouda, so the name proves true in the end.

7.  Buffalo Bill’s Wild West show was highly popular in Europe after their first tour in 1887.  This taste has not vanished.  In the souvenir shops of International terminal of JFK one will yet today  find considerable merchandise associated with cowboys and Indians. 

8.  Verne lays enough emphasis on her “Parsi” identity that I suspect it may be to remove her, as a sort of Persian closer to civilization than the Hindus who are perceived as more barbaric

9.  Contrast with Flaubert’s ridicule of the bourgeoisie, most pointedly, perhaps, in Bouvard et Péchuchet and in Le Dictionnaire des idées reçues.

11.  Émile Zola in “Adolphe d'Ennery,” Œuvres complètes, p. 271.

12.  R.H. Sherard, “Jules Verne at Home,” McClure’s Magazine, January 1894.

Symbols

 

signs in the Indus Valley script used in Mohenjo-Daro

     Our species’ most distinguishing characteristic is surely the ability to manipulate symbols.  We are all semioticians and we are, today more than ever, filled to bursting with representational signs.  I myself have a considerable library of physical books, and my walls are covered with visual art, but now everyone spends the day gazing at iPhones, tablets, and other glowing screens filled with icons and memes in offices, in elevators, in the subway, and at home.  Interpreting signs of all sorts is a problem-solving technique, it is recreation, it is paid employment, and it is human nature.  Rather than creating wealth by transforming nature through agricultural or manufacturing processes, most American workers today spend their time manipulating symbols on computers. 

     The characteristic trait of homo sapiens is skill at handling signs, or semiotics.   Our brains have long evolved in this direction.  Other species are highly intelligent, outdoing humans in a great variety of ways, but none can compare to us in this ability which lies at the foundation of the development of languages far more precise, complete, and efficient than any other animal's communication system.  Surely it is speech that facilitated cooperation among paleolithic people in both hunting and gathering, allowing us to thrive in spite of inadequate speed, claws, or teeth.  If we are to believe Chomsky, language is also essential for organizing the world to better process solitary thought. 

     Children do not doubt that a doll can live through daily soap operas or that a plastic tiara will make a princess of any preschooler.  The intense, often solitary, play of the young requires considerable imagination and little else, yet, like tussling lion cubs, children are surely practicing the skills that later will serve more practical ends.  Their ability to completely absorb themselves in symbolic associations is paralleled by our ancestors to whom the correspondences of sympathetic magic, the efficacy of spells and amulets, and the truths of mythology were every bit as true as any observed reality.

    I have always felt particularly drawn to symbols, the more arbitrary, the more fascinating.  Unlike some of my elementary school friends, I took little interest in automobiles.  Others could identify model and year of a car disappearing around the corner and knowledgeably discuss horsepower long before they were old enough to get behind the wheel, but what I liked was the corporate logos in which I saw an appealing system of American capitalist heraldry.  I would painstakingly copy these emblems from parked cars, using colored pencils, into a little notebook, like a birdwatcher seeking always to expand my collection of sightings.  

     Many of these metallic ornaments followed a common usage based on forms developed out of the elements of actual coats-of-arms, lending the vehicles a vaguely aristocratic air.  Cadillac was atypical, in that it was based on a genuine family crest, that of Le Sieur Antoine de la Mothe Cadillac, Detroit’s founder, a rather elaborate pattern in some iterations with a crown atop and two quarters each with three merlettes (though simplified versions also were used).  Some Fords had a trisected shield with three lions rampant, while the “bow-tie” emblem of Chevrolets in some iterations had the appeal of simplicity, but sometimes was superimposed over a squashed and quartered crest with fleurs de lys.  Certain Buicks had a deer’s head on one side and a red cross in the other, and Dodges might have a shield with a knight’s helmet atop. 

     I pored over as well the lists of symbols in the back of my Webster’s Dictionary: a rich grove of astronomical and astrological signs, biological notations (distinguishing unisexual from monoecious, diecious, and polygamous plants, for instance), those for chemists and businessmen, medicine and pharmacy (mysterious glyphs for drams, scruples, and minims), and a final miscellaneous category which included the ampersand and an X indicating the signature of an illiterate person.  How diverting I found the contemplation of these pages without ever the slightest intention to use even one of them! 

     As an adult I came to love Roman mosaics and emblem books and Baroque title pages, all of which are packed with symbolism and rich as well in intricate visual ornament.  The most elaborate signifying system for our species, though, is language which became my particular study, both the arbitrary association of signified and signifier in ordinary speech and the second-level play of meaning with figures of speech, in and out of aesthetic texts, each of which might be called allegory in the etymological sense of “saying something other” than what is commonly called the literal sense. 

     Even the simplest of similitudes offers a semantic field extending as far as the reader cares to pursue.  When Burns writes, “O my Luve is like a red, red rose,” the beauty of a rose’s blossom and aroma are the primary characteristics it shares with the beloved, making this particular flower a frequent lover’s gift. Yet all roses will in the end die and wither and, even when flourishing, the lovely flowers are accompanied by thorns.  Among the countless references to roses in earlier poetry are Shakespeare’s rose that “might never die” in Sonnet 1, Blake’s “Sick Rose,” and Emily Dickinson‘s in “Nobody knows this little Rose,” not to mention the epic-length treatment of the trope in Romance of the Rose.  Far-reaching metaphysical implications are suggested by the “rose of Sharon” in the Song of Songs, the Virgin Mary’s identification as the “rosa mystica,” and Rumi’s use of the flower in many lyrics.  The associations evoked by a rose proliferate indefinitely until one tires of tracing them, exemplifying what Eco called “unlimited semiosis.”

    As suggested above, symbolism is at the heart of magic, a universal prescientific system for understanding and influencing the world, but even apart from culturally constructed practices, symbolism is at the base of everyone’s vision since all perception is inevitably symbolic.  I don’t directly respond to my wife or to the keyboard in front of me, all I really know are the chemical and electric impulses my nerve cells are passing around.  Not language alone, but the entire sensory phantasmagoria of subjective consciousness is far from direct; it is mediated, simplified, and highly processed.  While we cannot see the energetic vibrations that create the waves of probability we regard as the material world, we are altogether at home in the imaginative constructions our minds build based on the input from our eyes and ears and skin. Similarly, all an organism’s specific characteristics are determined by the codes of genetic DNA, written in just four amino acids.  Just as one’s morning greetings to coworkers and the works of Shakespeare are built from the twenty-six letters of the alphabet, the myriad traits of animal life are determined by various combinations of these few fundamental components.  Today we are all aware that anything whatever may be, in a marvel of coding, digitally represented by nothing but a series a series of ones and zeros.

     Far from being an artificial and sophisticated man-made phenomenon, symbolism is inscribed in the very processes of existence; it is even more significant for living things and, in particular, for our species.  The skillful manipulation of symbols is the most distinctive characteristic of homo sapiens, doubtless more useful than opposable thumbs in the proliferation of our kind.  Because we are so very good at it, we find pleasure in symbols.  A teenager in the slums of Rio de Janeiro may wear a tee short saying Harvard or New York Yankees or Coca-Cola merely in order to feel that he thereby participates in the wealth and power associated with these names.  People name a child after her grandmother in tribute.  Paradegoers salute the flag.  A priest offers absolution.  A veteran wears a purple heart.  A museum visitor is fascinated by ancient hieroglyphics without any notion of their meaning.  No one has any difficulty interpreting even metasymbols, symbols of symbols, such as a number on the icon for a telephone’s messaging app indicating a verbal message, a cross that suggests Christ’s passion which itself suggests one’s own travails, or a bag marked with a dollar sign in a political cartoon that means wealth and thus the capitalist class and thereby an antagonist.  Our consciousnesses are always occupied with one kind of symbols or another, the entire phantasmagoria of the quotidian marvel we call everyday experience is symbolic.  We cannot avoid wandering always in a great cave of symbols.  It seems a measure of grace that we find them so diverting. 

     On his deathbed my father-in-law was visited by a chaplain.  A thoroughly secular person not amenable to spiritual succor, yet unfailingly sociable, he engaged the man in conversation and ended up trying to teach him Morse Code.  Somehow, as he declined, this symbolic code he had learned over eighty years earlier recurred to his mind and his mastery of it may have made him feel a bit less at sea in a situation he could not control.  In this way symbols might serve as a refuge.  Indeed, if we spend our lives unable to reach the Ding an sich, we are nonetheless comforted by the company of a plenitude of symbols among which we feel quite at home.   

Underdetermination in Two French Poems

 

Baudelaire’s “L’Étranger” and Verlaine’s “Art Poetique” are appended following the endnotes in new translations of my own as well as in the French originals. 

 

    Teachers of expository writing, technical writing, and journalism generally stress clarity and economy.   For such forms of discourse the language should most often be transparent with the meaning evident and the style unobtrusive.  In aesthetic genres, though, to exploit literature’s capacity for an extraordinary density of meaning, phrasing, figures of speech, tone, and sound enrich and deepen signification.  Ambiguity can convey a richer truth that reflects the contradictions, even the mystery of things, rather than a reductive simplicity. 

     Literary usage, however, differs widely in deployment of this strategy.  Some texts have what seems a unitary (or at least a rapidly decodable) signification while others are more ambiguous or unclear in meaning [1].  The distinction was recognized in medieval France in the contrast between trobar leu and trobar clus.  Either may be appropriate depending on the aims of the text.  Realistic fiction, for instance, is generally highly determined as are popular dramas like television situation comedies and folktales, while experimental and avant-garde works are more likely to be underdetermined.  Poetry that succeeds in oral performance is likely to be more immediately intelligible than written texts which the reader may ponder and review.

     Though works of both kinds may be found throughout literary history, during the last century and half underdetermined poetry has been particularly prestigious.  Since Romanticism the elevation of the individual genius and the rise of an art indifferent or even hostile to popularity has in part displaced the old emphases on art’s transmitting cultural norms while seeking to please.  Intellectuals relish complexity while the great majority of the population consumes poetry only through the medium of popular music.

    These attitudes are often quite self-conscious.  Flaubert and Baudelaire sought to distance themselves from social norms [2].  Verlaine considered the modern writers he admired to be Les Poètes Maudits and Mallarmé cultivated an obscure style. French Symbolism and Italian Hermeticism gloried in vaguer signification, while Realism, Naturalism, and Tendenzromane of both right and left strove in general for unitary, clearly prescribed meanings.   

     “L’Étranger,” one of the prose poems in Baudelaire’s Petits poèmes en prose or Spleen de Paris (1869) and Verlaine’s “Art Poétique” from Jadis et Naguère (Formerly and Recently) (1884) both promote underdetermination in service of rather different styles.  While both poets share with Gautier the view that beauty is the primary desideratum of art, Gautier’s “L’Art” promotes a Parnassian style with attention focused on form and precise concrete description.  For Gautier a poem is a cunningly crafted object like Cellini’s gold, enamel, and ebony salt cellar, its shapes well-defined, with solid heft.  Though Gary Snyder would scarcely be classed with Gautier, he expresses a similar notion in “Riprap”: Lay down these words/ Before your mind like rocks.”  Both Baudelaire and Verlaine depend on a different aesthetic, with beauty based on more elusive meaning.

     Baudelaire’s stranger prefers clouds the very excellence of which arises from their imprecise suggestiveness.  After denying that he loves what others do – family, friends, country, and wealth – the speaker hedges on beauty, saying that what is called art he finds not always beautiful or divine.  He chooses instead to celebrate the clouds.  Surely this is a manner of saying that he revels in his own imagination.  The clouds themselves bear no meaning, it is only his reception of their appearance that lends them appeal.  In other words, he is affirming his own sensibility as the source of aesthetic delight.  He follows here the Romantic celebration of genius and anticipates not only the obscurity associated with Symbolist imagery, but also the notion of idiosyncratic taste inherent in hip, camp, and kitsch appreciation.  Classical standards of beauty and monosemous theme are dismissed or ignored.

     Verlaine’s “Art Poetique” advocates a similar aesthetic, though with considerably more elaboration.  In fact his “nuance” (also nuance in English) shares an etymology with Baudelaire’s ”nuage” (cloud).  Like Baudelaire he condemns traditional eloquence using vivid terms, even saying it should be throttled).  Like Pater in The Renaissance saying that all art aspires to the condition of music, he declares that music, the most abstract of the arts, must rule [3].  His enemy is the obvious: a cheap laugh, too much garlic, showy costume jewelry.  For him beauty lies in the subtlety of a scent in the breeze, a musical phrase, the flight of a bird.  Equivocation becomes a part of charm.

   Baudelaire’s “L’Étranger” used the open form of the prose poem, employed by Aloysius Bertrand in Gaspard de la nuit (1842) and later to shattering effect by Rimbaud in in Illuminations (1886).  Though Verlaine inveighs against rhyme, he rhymes nonetheless (sometimes in slant rhymes such as midi/attiédi, énergie/assagie, and matin/thym).  The eight syllable lines are not entirely predictable, as they are varied without pattern with seven and nine syllable lines, and one of ten [4]. 

     This freedom is consistent with the expression of novel content and the elevation of art to a quasi-religion.  The appeal of the poets’ underdetermination arises in part from its suggestion that the artist is a kind of shamanic conjurer dealing in spells, but the reader, too, shares in the creation of meaning not through mechanical decoding but in a kind of collaborative construction of signification.  By violating conventions and establishing new ones, the poets help bring to birth new forms of literature.

      

 

 

1.  Roland Barthes’ S/Z distinguished between readerly (lisible) texts and writerly (scriptable) ones   Since for him certain further assumptions and value judgements are associated with these terms, underdetermined and highly determined are preferred here.  (Overdetermined should be reserved for cases in which too much information is given resulting in potentially tiresome replication.)

2.  Flaubert ridiculed the bourgeois, for instance, in Bouvard and Pecuchet and the Dictionary of Received Ideas, and Baudelaire praised the “dandy” whose style indicates his aesthetic concerns.  In another clear sign of transgressive intent, both were prosecuted for obscenity.

3.  Pater in 1873 was far from alone in his sentiment.  In Poe’s “The Poetic Principle” (1850) he said "It is in Music perhaps that the soul most nearly attains the great end for which, when inspired by the Poetic Sentiment, it struggles -- the creation of supernal Beauty.”  Verlaine had described Poe as malin though naïf and even puéril in a letter of May 16, 1873 to Edmond Lepelletier.  Many others have voiced similar ideas.  For instance, Susan Sontag in Reborn: Journals and Notebooks, 1947-1963 says “Music is at once the most wonderful, the most alive of all the arts— it is the most abstract, the most perfect, the most pure— and the most sensual. I listen with my body and it is my body that aches in response to the passion and pathos embodied in this music.”

4.  I find two lines of seven syllables, ten of eight, twenty-three of nine, and one I count as ten: 8899 8899 8998 9979 10998 9999 9898 9997 9989.

 

 

 

 

The Stranger

 

 

     “Whom do you love better, mystery man, tell me: your father, or mother, your sister or brother?”

    “I have no father, mother, sister, or brother.”

     “Your friends?”

     “You are using a word the meaning of which has always been unknown to me.”

     “Your country?”

     “I don’t even know its latitude.”

     “Beauty?”

     “I would gladly love her as an immortal goddess.”

     “Gold?”

     “I hate it just as you hate god.”

     “So, what then do you love, you extraordinary stranger?”

    “I love the clouds – the clouds which drift by – like there – and there! The marvelous clouds!”

 

 

L’Étranger

 

— Qui aimes-tu le mieux, homme énigmatique, dis ? ton père, ta mère, ta sœur ou ton frère ?

— Je n’ai ni père, ni mère, ni sœur, ni frère.

— Tes amis ?

— Vous vous servez là d’une parole dont le sens m’est resté jusqu’à ce jour inconnu.

— Ta patrie ?

— J’ignore sous quelle latitude elle est située.

— La beauté ?

— Je l’aimerais volontiers, déesse et immortelle.

— L’or ?

— Je le hais comme vous haïssez Dieu.

— Eh ! qu’aimes-tu donc, extraordinaire étranger ?

— J’aime les nuages… les nuages qui passent… là-bas… là-bas… les merveilleux nuages !

 

 

 

The Art of Poetry (Paul Verlaine)

 

Before all else the verse must swing,

so build a rhythm just off-beat,

dissolved in air and not too neat,

no weighty or prescriptive thing.

 

You must not choose your words without

allowing polysemy in. 

Grey songs have aways finest been

where certainty contends with doubt.

 

Behind a veil a lovely eye,

or noonday trembling in the sun.

Blue stars arrayed when day is done

across the mild autumn sky.

 

Nuance alone is what will suit

No color, just nuance alone!

For only by nuance is shown

The links of dreams or horn to flute!

 

Fly far then from the deathly spot,

the cruel shade, the laugh so cheap

which makes the very sky to weep

like too much garlic in the pot.

 

Take eloquence and twist its neck! 

A little work and you’ll do well

To calm the rhymes for a short spell

If we don’t curb them, there’s no check!

 

Why, who rhyme’s wrongs can ever know?

And what deaf child or crazy slave

to us this shoddy jewel gave

which proves so false when studied close.

 

It’s music always wins the prize!

Your verse must be a thing in  flight,

an active soul alone can write

which takes to other loves and skies.

 

So may your verse fly with the birds,

and swim in morning’s breeze so chilled,

with mint and thyme aromas filled

and all the rest is only words.

 

 

Art Poetique

 

Paul Verlaine

De la musique avant toute chose,

Et pour cela préfère l’Impair

Plus vague et plus soluble dans l’air,

Sans rien en lui qui pèse ou qui pose.

 

Il faut aussi que tu n’ailles point

Choisir tes mots sans quelque méprise :

Rien de plus cher que la chanson grise

Où l’Indécis au Précis se joint.

 

C’est des beaux yeux derrière des voiles,

C’est le grand jour tremblant de midi,

C’est, par un ciel d’automne attiédi,

Le bleu fouillis des claires étoiles !

 

Car nous voulons la Nuance encor,

Pas la Couleur, rien que la nuance !

Oh ! la nuance seule fiance

Le rêve au rêve et la flûte au cor !

 

Fuis du plus loin la Pointe assassine,

L’Esprit cruel et le Rire impur,

Qui font pleurer les yeux de l’Azur,

Et tout cet ail de basse cuisine !

 

Prends l’éloquence et tords-lui son cou !

Tu feras bien, en train d’énergie,

De rendre un peu la Rime assagie.

Si l’on n’y veille, elle ira jusqu’où ?

 

Ô qui dira les torts de la Rime ?

Quel enfant sourd ou quel nègre fou

Nous a forgé ce bijou d’un sou

Qui sonne creux et faux sous la lime ?

 

De la musique encore et toujours !

Que ton vers soit la chose envolée

Qu’on sent qui fuit d’une âme en allée

Vers d’autres cieux à d’autres amours.

 

Que ton vers soit la bonne aventure

Éparse au vent crispé du matin

Qui va fleurant la menthe et le thym…

Et tout le reste est littérature.