Grow old they shall not

It is the time of year again when I tussle with the question of how George’s friend Laurence Binyon’s half-line ‘They shall grow not old’ should be spoken (or mutely read), what it means depending on how you speak it, and why at least 30% of those speaking it in public at war memorials tomorrow will say: ‘They shall not grow old’.

I owe my slant on it this year to our loyal supporter John Dewey. Back in May, John sent me a two-page article from the London Review of Books about the late Eric Griffiths, a lecturer in English at Cambridge. What John was recommending to my attention was the discussion by the reviewer, John Mullan, of Griffiths’s 1989 book The Printed Voice of Victorian Poetry. In Mullan’s words, the book’s thesis is that

poetry (in particular, Victorian poetry) can make much of a reader’s uncertainty about how to speak it. The ambiguity in the intonation of a text may create a mute polyphony through which we see rather than hear alternative ways of voicing the written words, and are led to reflect on the interplay of those possible voicings.

Nothing surprising there, one might think, but Griffiths’s innovation was to show, in Mullan’s words, ‘how certain poets contrive lines that cannot be voiced in a satisfactory way’. What? They contrive to write lines that can’t be satisfactorily spoken because the ‘polyphony’ of alternative visual meanings interferes with the voicing?

Yes. I think it is true. An example Griffiths gives is Thomas Hardy’s poem After a Journey, in which a widower revisits the spot where he and his wife courted. Griffiths rightly points out that the line ‘What have you now found to say of our past’ looks as though it has a mournful movement, but with a quickening of reading it could mean: ‘What is it now?’ And the lines ‘I see what you are doing: you are leading me on/To the spots we knew when we haunted here together’ definitely hint, thanks to the possible colloquial and peremptory intonation of ‘see what you are doing’ and ‘leading me on’, at annoyance with her and fear that even the ghost of someone we loved is not to be trusted.

In his book, Griffiths tested this theory on the poetry of Robert and Elizabeth Browning, Tennyson, Hardy and Hopkins, but as it happens the first example that sprang to mind from my own university teaching has an association with John Dewey himself.

The last two lines of Pushkin’s The Bronze Horseman, which is about the destruction of an ordinary man by Peter the Great’s mad city (forgive the simplification), read:

I tut zhe khladnyi trup ego
Pokhoronili radi Boga.

A literal-lexical translation might be:

And there and then his cold corpse
They buried for God’s sake.

A Soviet commentary explained that ‘for God’s sake’ means here ‘free of charge’. Well, not really! John Dewey’s version in his John Dryden Award-shortlisted translation of The Bronze Horseman captures the contextual meaning best:

[…] His remains were here
Interred with simple rites, as fitting.

However, the temptation to read the last two Russian words with their most common, colloquial force is almost irresistible. This would approximate to: ‘For God’s sake! For crying out loud! God help us! How horrible is all this [story that I have told]?’ — and that is the subtext that I feel sure Pushkin intended. It is very difficult not to hear that intonation.

What Griffiths is talking about is not, of course, the familiar seven types of ambiguity that poetry thrives on. He is implying that the reader’s mute reading perception of multiple voicings of certain lines of poetry actually stops the reader in his/her tracks, tongue ties the reader, makes it impossible to speak such lines satisfactorily.

Surely ‘They shall grow not old, as we that are left grow old’ is an example of this? The fact that about 30% of people change the word order tells you that they find it unspeakable as it stands. To restate the old conundrum: should the half-line be read as ‘grow-not old’ or ‘grow not-old’? Metrically, the most insistent reading is ‘not-old’, but rationally — ‘grammatically’ — we see it as a plain archaic inverted negative, which is why so many people simply modify it to ‘shall not grow old’. However, the fact that Binyon chose to commit ‘grow not old’ to print suggests to me that, to use Griffths’s word, he contrived to write an unvoiceable line. And I may have found persuasive proof of that…

I have spent an hour searching the Web for examples of an inverted negative of the compound future in English, and the only one I can find is Binyon’s. Precisely where you would expect to find some, in the ‘archaic’ language of the King James Bible, none came up: it is all ‘man shall not live by’, ‘they shall not enter’, ‘I shall not die’ etc, where the negative comes after the auxiliary verb, not after the main verb. My conclusion is that Binyon strained this construction into being. He contrived it in order to beguile us with the thought that the Fallen will not merely ‘not-grow old’, they will grow into a continuing transcendent, glorious state of ‘not-oldness’.

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4 Responses to Grow old they shall not

  1. Philip Andrews-Speed says:

    I am very happy to read this commentary on the readability of some Victorian poetry, as I had long thought that the problem lay with me. I too struggled with “They shall grow not old…” in the local church many years ago.

    Being a fan of Robert Browning, the first stanza of his ‘Epilogue to Asolando’ also appears to present some challenges. I chose it to be read by a family friend at my mother’s funeral 23 years ago:

    “At the midnight in the silence of the sleep-time,
    When you set your fancies free,
    Will they pass to where—by death, fools think, imprisoned—
    Low he lies who once so loved you, whom you loved so,
    —Pity me?”

    Thankfully, the later stanzas are much easier, especially the last one, which is very clear:
    “No, at noonday in the bustle of man’s work-time
    Greet the unseen with a cheer!
    Bid him forward, breast and back as either should be,
    “Strive and thrive!” cry “Speed,—fight on, fare ever
    There as here!””

  2. Natasha Squire says:

    With reference to the closing lines of ‘The Bronze Horseman’, I think John Dewey’s translation is quite close in sense, but it does not get the religious aspect across. The literal meaning, ‘For God’s sake’, is now in English, and maybe always has been, a colloquial phrase with subtext of almost irritation and being fed up (‘For God’s sake shut up!’ etc). But in Russian it represents an ancient, almost peasant last resort beseeching God for mercy; here at the end of Pushkin’s poem it is a cry for the victim, the creature of God, the pauper’s grave… Some icons, or paintings of the great Venetian masters, capture this feeling. It does open several possibilities for the tone of voice, depending on the mood, knowledge and more of the reader. It is more of a cultural problem, than linguistic.

  3. Patrick Miles says:

    I do agree with you, but John was constrained by rhyme and I feel his combination of ‘simple rites’, pause, then the long, feminine final rhyme ‘as fitting’ does convey a piety, though not as robust as the Russian words. It was presumably peasants who buried Evgenii and they might even have said to each other that they must bury him radi Boga (the scene has been illustrated with them removing their hats). Equally, though, radi Boga is a form of indirect speech so it is in effect Pushkin also saying it. The closest I can think of in English to the Russian religious notion is ‘for charity’, i.e. ‘out of charity’, but ‘charity’ seems such a cold word compared with the Russian… Perhaps one could go for ‘God have mercy’, but with no inverted commas.

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