Proud Music of The Storm
Read "Proud Music of the Storm" by Walt Whitman, an expansive poem imagining the music of many cultures, nations, voices, and historical traditions merging together, celebrating sound, human diversity, memory, travel, spirituality, and Whitman's vision of universal connection.
Proud Music of The Storm by Walt Whitman
1
PROUD music of the storm!
Blast that careers so free, whistling across the prairies!
Strong hum of forest tree-tops! Wind of the mountains!
Personified dim shapes! you hidden orchestras!
You serenades of phantoms, with instruments alert,
Blending, with Nature’s rhythmus, all the tongues of nations;
You chords left us by vast composers! you choruses!
You formless, free, religious dances! you from the Orient!
You undertone of rivers, roar of pouring cataracts;
You sounds from distant guns, with galloping cavalry!
Echoes of camps, with all the different bugle-calls!
Trooping tumultuous, filling the midnight late, bending me powerless,
Entering my lonesome slumber-chamber—Why have you seiz’d me?
2
Come forward, O my Soul, and let the rest retire;
Listen—lose not—it is toward thee they tend;
Parting the midnight, entering my slumber-chamber,
For thee they sing and dance, O Soul.
A festival song!
The duet of the bridegroom and the bride—a marriage-march,
With lips of love, and hearts of lovers, fill’d to the brim with love;
The red-flush’d cheeks, and perfumes—the cortege swarming, full of friendly
faces,
young and old,
To flutes’ clear notes, and sounding harps’ cantabile.
3
Now loud approaching drums!
Victoria! see’st thou in powder-smoke the banners torn but flying? the rout of the
baffled?
Hearest those shouts of a conquering army?
(Ah, Soul, the sobs of women—the wounded groaning in agony,
The hiss and crackle of flames—the blacken’d ruins—the embers of cities,
The dirge and desolation of mankind.)
4
Now airs antique and medieval fill me!
I see and hear old harpers with their harps, at Welsh festivals:
I hear the minnesingers, singing their lays of love,
I hear the minstrels, gleemen, troubadours, of the feudal ages.
5
Now the great organ sounds,
Tremulous—while underneath, (as the hid footholds of the earth,
On which arising, rest, and leaping forth, depend,
All shapes of beauty, grace and strength—all hues we know,
Green blades of grass, and warbling birds—children that gambol and play—the
clouds of
heaven above,)
The strong base stands, and its pulsations intermits not,
Bathing, supporting, merging all the rest—maternity of all the rest;
And with it every instrument in multitudes,
The players playing—all the world’s musicians,
The solemn hymns and masses, rousing adoration,
All passionate heart-chants, sorrowful appeals,
The measureless sweet vocalists of ages,
And for their solvent setting, Earth’s own diapason,
Of winds and woods and mighty ocean waves;
A new composite orchestra—binder of years and climes—ten-fold renewer,
As of the far-back days the poets tell—the Paradiso,
The straying thence, the separation long, but now the wandering done,
The journey done, the Journeyman come home,
And Man and Art, with Nature fused again.
6
Tutti! for Earth and Heaven!
The Almighty Leader now for me, for once has signal’d with his wand.
The manly strophe of the husbands of the world,
And all the wives responding.
The tongues of violins!
(I think, O tongues, ye tell this heart, that cannot tell itself;
This brooding, yearning heart, that cannot tell itself.)
7
Ah, from a little child,
Thou knowest, Soul, how to me all sounds became music;
My mother’s voice, in lullaby or hymn;
(The voice—O tender voices—memory’s loving voices!
Last miracle of all—O dearest mother’s, sister’s, voices;)
The rain, the growing corn, the breeze among the long-leav’d corn,
The measur’d sea-surf, beating on the sand,
The twittering bird, the hawk’s sharp scream,
The wild-fowl’s notes at night, as flying low, migrating north or south,
The psalm in the country church, or mid the clustering trees, the open air camp-meeting,
The fiddler in the tavern—the glee, the long-strung sailor-song,
The lowing cattle, bleating sheep—the crowing cock at dawn.
8
All songs of current lands come sounding ’round me,
The German airs of friendship, wine and love,
Irish ballads, merry jigs and dances—English warbles,
Chansons of France, Scotch tunes—and o’er the rest,
Italia’s peerless compositions.
Across the stage, with pallor on her face, yet lurid passion,
Stalks Norma, brandishing the dagger in her hand.
I see poor crazed Lucia’s eyes’ unnatural gleam;
Her hair down her back falls loose and dishevell’d.
I see where Ernani, walking the bridal garden,
Amid the scent of night-roses, radiant, holding his bride by the hand,
Hears the infernal call, the death-pledge of the horn.
To crossing swords, and grey hairs bared to heaven,
The clear, electric base and baritone of the world,
The trombone duo—Libertad forever!
From Spanish chestnut trees’ dense shade,
By old and heavy convent walls, a wailing song,
Song of lost love—the torch of youth and life quench’d in despair,
Song of the dying swan—Fernando’s heart is breaking.
Awaking from her woes at last, retriev’d Amina sings;
Copious as stars, and glad as morning light, the torrents of her joy.
(The teeming lady comes!
The lustrious orb—Venus contralto—the blooming mother,
Sister of loftiest gods—Alboni’s self I hear.)
9
I hear those odes, symphonies, operas;
I hear in the William Tell, the music of an arous’d and angry people;
I hear Meyerbeer’s Huguenots, the Prophet, or Robert;
Gounod’s Faust, or Mozart’s Don Juan.
10
I hear the dance-music of all nations,
The waltz, (some delicious measure, lapsing, bathing me in bliss;)
The bolero, to tinkling guitars and clattering castanets.
I see religious dances old and new,
I hear the sound of the Hebrew lyre,
I see the Crusaders marching, bearing the cross on high, to the martial clang of cymbals;
I hear dervishes monotonously chanting, interspers’d with frantic shouts, as they
spin
around, turning always towards Mecca;
I see the rapt religious dances of the Persians and the Arabs;
Again, at Eleusis, home of Ceres, I see the modern Greeks dancing,
I hear them clapping their hands, as they bend their bodies,
I hear the metrical shuffling of their feet.
I see again the wild old Corybantian dance, the performers wounding each other;
I see the Roman youth, to the shrill sound of flageolets, throwing and catching their
weapons,
As they fall on their knees, and rise again.
I hear from the Mussulman mosque the muezzin calling;
I see the worshippers within, (nor form, nor sermon, argument, nor word,
But silent, strange, devout—rais’d, glowing heads—extatic faces.)
11
I hear the Egyptian harp of many strings,
The primitive chants of the Nile boatmen;
The sacred imperial hymns of China,
To the delicate sounds of the king, (the stricken wood and stone;)
Or to Hindu flutes, and the fretting twang of the vina,
A band of bayaderes.
12
Now Asia, Africa leave me—Europe, seizing, inflates me;
To organs huge, and bands, I hear as from vast concourses of voices,
Luther’s strong hymn, Eine feste Burg ist unser Gott;
Rossini’s Stabat Mater dolorosa;
Or, floating in some high cathedral dim, with gorgeous color’d windows,
The passionate Agnus Dei, or Gloria in Excelsis.
13
Composers! mighty maestros!
And you, sweet singers of old lands—Soprani! Tenori! Bassi!
To you a new bard, carolling free in the west,
Obeisant, sends his love.
(Such led to thee, O Soul!
All senses, shows and objects, lead to thee,
But now, it seems to me, sound leads o’er all the rest.)
14
I hear the annual singing of the children in St. Paul’s Cathedral;
Or, under the high roof of some colossal hall, the symphonies, oratorios of Beethoven,
Handel,
or Haydn;
The Creation, in billows of godhood laves me.
Give me to hold all sounds, (I, madly struggling, cry,)
Fill me with all the voices of the universe,
Endow me with their throbbings—Nature’s also,
The tempests, waters, winds—operas and chants—marches and dances,
Utter—pour in—for I would take them all.
15
Then I woke softly,
And pausing, questioning awhile the music of my dream,
And questioning all those reminiscences—the tempest in its fury,
And all the songs of sopranos and tenors,
And those rapt oriental dances, of religious fervor,
And the sweet varied instruments, and the diapason of organs,
And all the artless plaints of love, and grief and death,
I said to my silent, curious Soul, out of the bed of the slumber-chamber,
Come, for I have found the clue I sought so long,
Let us go forth refresh’d amid the day,
Cheerfully tallying life, walking the world, the real,
Nourish’d henceforth by our celestial dream.
And I said, moreover,
Haply, what thou hast heard, O Soul, was not the sound of winds,
Nor dream of raging storm, nor sea-hawk’s flapping wings, nor harsh scream,
Nor vocalism of sun-bright Italy,
Nor German organ majestic—nor vast concourse of voices—nor layers of harmonies;
Nor strophes of husbands and wives—nor sound of marching soldiers,
Nor flutes, nor harps, nor the bugle-calls of camps;
But, to a new rhythmus fitted for thee,
Poems, bridging the way from Life to Death, vaguely wafted in night air, uncaught,
unwritten,
Which, let us go forth in the bold day, and write.
Proud Music of The Storm Summary and Analysis
Whitman begins with an almost overwhelming rush of sound: storm winds, military signals, wedding music, operatic voices, hymns, and the music of many lands all seem to pour into the poem at once. The immediate situation is intimate as well as vast. The poet lies awake in a bedroom, but the storm outside becomes a visionary event inside the mind, drawing him into a long sequence of imagined concerts and ceremonial sounds. What first appears as a natural disturbance gradually expands into a whole history of human expression, as if the world itself were performing an immense, unresolved symphony.
The poem turns on a dialogue between the poet and the Soul. Whitman's restless listening is not random; it is a search for a unifying principle that can gather nature, art, religion, love, war, and memory into one experience. By the end, he realizes that the sounds he has been hearing are not merely physical noises but a clue to poetry itself. The closing insight is both triumphant and uncertain: life may be made intelligible through art, yet that art must still be written. The poem's power comes from that tension between abundance and form, between the world's chaotic music and the poet's desire to translate it into words.
Tone in Proud Music of The Storm
Whitman's tone is ecstatic, spacious, and eager, as if he is trying to keep pace with the flood of sounds and meanings rushing through him. He sounds at once rapt, questioning, and celebratory, especially when he addresses the Soul and later claims a clue to artistic truth. For the reader, the mood is exhilarating but also slightly vertiginous: the poem keeps opening outward, piling up voices and scenes until the effect is one of immense, almost ungovernable abundance.
This literary analysis was generated with AI and may contain interpretive differences. Provide your analysis in the comments section.
Themes in Proud Music of The Storm
- The unity of art and nature - The poem treats storm winds, rivers, oceans, and birds as part of the same musical order as organs, operas, and hymns, suggesting that human art grows out of the larger music of the natural world.
- The soul's search for meaning - The repeated address to the Soul shows that the poem is not simply cataloging sounds; it is trying to discover what they mean and how they can nourish inward life.
- The universality of human expression - Whitman gathers songs, dances, rituals, and compositions from many cultures and eras to present art as a shared human inheritance rather than a local or private achievement.
- Memory and personal origin - The speaker's childhood recollections of his mother's voice, church music, and familiar rural sounds reveal how deeply early experience shapes later artistic perception.
- Life, death, and continuity - The poem repeatedly moves from wedding music to warfare, from joy to ruin, from religious exaltation to mourning, showing how closely celebration and loss are bound together.
- Poetry as translation of experience - In the final movement, the speaker understands these sounds as a source for poems, implying that poetry gives form to experiences that are otherwise too vast or fleeting to hold.
- Democratic breadth - The poem refuses to privilege one class, nation, or genre of music; it places folk songs, cathedral music, military calls, and opera on the same grand stage.
Literary Devices in Proud Music of The Storm
- Apostrophe - Whitman directly addresses the storm, the Soul, composers, and singers, giving the poem a sweeping, conversational energy and making abstract forces feel present.
- Cataloging - The long sequences of musical forms, cultures, voices, and instruments create a cumulative effect that mirrors the richness and variety of the sounds being described.
- Personification - Nature, music, and even the Soul are treated as active presences, which allows the poem to feel alive and animate rather than merely descriptive.
- Imagery - Strong auditory and visual details, from bugle-calls to cathedral light, create a vivid sensory field that blurs the boundary between hearing and seeing.
- Repetition - Repeated invocations such as the calling out to the Soul and recurring references to sound reinforce the poem's meditative rhythm and its obsessive listening.
- Exclamation - Frequent exclamatory phrases convey excitement, urgency, and emotional overflow, matching the poem's sensation of being overwhelmed by music.
- Free verse - The looseness of the lineation supports the poem's expansive movement, allowing it to surge, accumulate, and shift direction like the music it imagines.
- Symbolic progression - The storm begins as weather and becomes a metaphor for artistic and spiritual revelation, turning external noise into inward understanding.
Symbolism in Proud Music of The Storm
- The storm - It symbolizes the forceful arrival of inspiration, a raw natural energy that opens the poet to larger truths.
- The Soul - The Soul represents the inward self that must interpret experience and receive the deeper meaning hidden within sound.
- The organ - Its vast, sustaining resonance suggests a cosmic or foundational harmony beneath the variety of human life.
- The slumber-chamber - The bedroom becomes a threshold space where dream, memory, and revelation can enter the mind.
- Music from many nations - These sounds symbolize the shared cultural inheritance of humanity and the poem's wide embrace of world art.
- The marriage-march - It suggests union, continuity, and the joining of individual lives into a larger human pattern.
- War sounds - Drums, bugles, and gunfire symbolize conflict's power to shape collective life, but also its tragic cost.
- The day after the dream - The move into daylight symbolizes the poet's effort to carry visionary insight into ordinary life and work.
Historical Context of Proud Music of The Storm
Whitman wrote during a period when American poetry was still defining its own voice, and he helped reshape it by favoring long, expansive lines, open form, and a distinctly democratic range of subjects. His work often blends the high and the ordinary, drawing equally from nature, labor, religion, sexuality, and public life. That broad embrace is especially important in this poem, where music from Europe, Asia, Africa, and the Americas is gathered into a single imaginative field.
The poem also reflects the nineteenth century's fascination with opera, concert culture, expanding travel, and the idea of a connected modern world. At the same time, it retains Whitman's deeply American faith in selfhood and large-scale unity. The result is a poem that turns global culture into a spiritual and artistic commonwealth, while still insisting that the poet must transform those influences into a new, living form.
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