22 pages • 44-minute read
John KeatsA modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Psyche is portrayed as the underdog of the gods. After the speaker, aided by their creative imagination, stumbles upon Cupid and Psyche embracing on the grass, they become enamored of Psyche and her story. They believe that she, as a late arrival to the pantheon of Greek gods, has not received the honor to which she is due. This seems like a distressing oversight, an inadequate response to her status, since they declare her to be the “loveliest vision” (Line 24) of them all. She should not be neglected merely because she arrived late, when the hierarchy of gods and goddesses was already established.
Keats’s speaker devotes Stanza 2 entirely to a lament about the many ways in which Psyche was sold short. It is ironic, in their view, that even though she is the loveliest of the gods, none of the usual religious shrines were built for her, and she was offered none of the customary practices of worship. The speaker lists them exhaustively, in the final eight lines of the stanza—everything from temple, altar, and choir, to incense, grove, and oracle, and “pale-mouth’d prophet dreaming” (Line 35).
The speaker finds a remedy: They will be the prophet and priest that she never had. They will be the one finally to honor her; they will symbolically embody all the things she has lacked; they will give her proper reverence, and they even repeat, almost line for line (Lines 44-49), what she missed out on that they will make up to her. It is as if they feel that they have to make up for centuries of neglect. They want to impress upon her that even though people in their day do not think much about or understand the ancient view of the world as populated by gods, that they see her “lucent fans, / Fluttering among the faint Olympians” (Lines 41-42). This is their own perception, not something they have absorbed secondhand or otherwise indirectly: “I see, and sing, by my own eyes inspir’d” (Line 43). They overcome past neglect by the reality and integrity of their own vision. It is as if they are moved, even intoxicated, by love and appreciation and compassion for Psyche. They see her for who she is, which former ages failed to do.
Psyche, like Job from the Bible and the mythic Greek hero Hercules, endures hardships. Before becoming a god, Venus sets her up with daunting tasks, such as journeying to the underworld to secure Proserpina’s beauty ointment. Then, even when becoming deified, she isn’t recognized or worshipped. This aligns with Keats’s thinking about the necessity of suffering in the development of individual identity, which he equates with the development of a soul. In a letter to his brother and sister-in-law, he writes: “Do you not see how necessary a World of Pains and troubles is to school an Intelligence and make it a soul? A Place where the heart must feel and suffer in a thousand diverse ways!” (Keats, John. Letters of John Keats, p. 250). For Keats, Psyche symbolizes the soul or mind—one that is catalyzed under hardships.
In “Ode to Psyche,” Keats examines the feeling and suffering heart. To reach her exalted state as an immortal, Psyche has to experience heartbreak and trials as a mortal woman in her quest for a divine love. A common Neoplatonic interpretation of the myth of Cupid and Psyche is that the essence of a human being may be immortal, as it comes from a divine realm. However, on earth it loses its larger self-awareness in the denser, grosser realm of matter and must work its way through it until it can once more recognize its essential divine nature.
Keats outlines his own version of this theory in his letter. The soul, once fully schooled in the hardships of the world—just as Psyche is—acquires an “altered nature” that reflects the divine essence from which it came, and that altered nature is the soul (p. 251). Keats explains that this is a “faint sketch of a system of Salvation” (p. 250). When applied to the “Ode to Psyche,” it explains the excitement and devotion with which the speaker contemplates Psyche; they realize in a flash of imaginative inspiration that Psyche models the divine progress of all human souls, which is why they cleave to her as close as they possibly can.
Keats’s speaker makes a huge leap in the final stanza—a leap for which they have been preparing since they first perceived Psyche in the first stanza, reviewed her history in the second, and requested in the third that she allow him to be to her all the things she deserved but never had. In the final stanza, they not only worship Psyche but absorb her into their own mind and thus prepare themselves to open to the fullness of love, just as Psyche was able to receive Cupid.
In order to accomplish this, the speaker expands the capacity of their own mind; they find within it a previously unknown dimension in which they can accommodate Psyche. This is the “wide quietness” (Line 58) that exists in “some untrodden region” (Line 51) of their mind. From that deep inner place their thoughts fan out like branches of a tree; they are lofty, powerful thoughts, as suggested by the imagery of “wild-ridged mountains steep by steep” (Line 55).
Notably, the images of nature are grounded in a precise physiological detail that locates the speaker’s experience directly in their own consciousness. The “rosy sanctuary” (Line 59) they create for Psyche will be within the “wreath’d trellis of a working brain” (Line 60), an image that suggests a pattern of active neurons. The trellis is also worked on by the infinite variety of the speaker’s creative imagination, which produces a rich and celebratory tapestry of “buds, and bells, and stars without a name” (Line 61), endlessly “breeding flowers [that] will never breed the same” (Line 63). The excitement of the speaker seems to bubble over; they are thrilled at the knowledge that they are able to access the “loveliest vision” (Line 24) of all the gods and incorporate her most precious qualities. These images are no longer the “tuneless numbers” (Line 1) they apologize for in the first line of the ode, but a symphony of praise and exaltation.
To cap it all, the destination toward which the entire poem has been moving since the speaker first observed the divine lovers now comes into view. Within the “working brain” there will be “A bright torch, and a casement ope at night, / To let the warm Love in!” (Lines 66-67). Commentators have often noted that at the time of writing the ode, Keats had a love interest. This was Fanny Brawne, whom he had known since the previous fall. At the beginning of April, Fanny and her family had moved in next door to where Keats lived at Wentworth Place, Hampstead—this was just a few weeks before Keats completed the “Ode to Psyche.” As Keats’s biographer Robert Gittings puts it: “He was living with Fanny Brawne next door, at a wall’s thickness; French windows opened into the garden from her house just as they did from his” (John Keats: The Living Year, Heinneman, 1954, rpr. 1971, p. 128). Here is likely the origin of those last two lines. Keats’s speaker has done the work required of him to embody the divine Psyche and now they are ready to receive a divinelike love, too.



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