This poem marks the transition from summer to autumn, and upon reaching this point Constance Naden looks both backwards and forwards. Her approach is mirrored in the form of the sonnet, as the octave refers back to the seasons that have passed, and then after the volta she turns towards the coming winter. Autumn is described as a time of contrasts for it is both ‘prosperous’ (evoking the harvest) and redolent of ‘decay’. And yet cyclical nature is emphasised, for the decay is described as ‘rich’, reminding us that decomposition must occur to fertilise soils and ensure the following year’s plant growth.
The world here is in flux; leaves are falling but cannot settle because ‘thine own winds whirl [them] away’. This unrest is reflected in the structure of the poem, which provides the reader with one version of September but pulls this out from under us in the sestet, the sharp ‘Nay’ rejecting the ‘dream of joy’ that transposed the traits of spring onto autumn and installing in its place a more realistic perspective of the seasonal changes.
As a result it is not clear what we are to make of the wishful thinking Naden communicates in the first half of the sonnet. Although she ultimately rejects this view of September, she nonetheless adds her own voice to the ‘wild conjubilant psalm’, the exclamation mark implying that this very verse is offered in harmony with the birds’ own song. We know from the earlier sonnets in the sequence, such as ‘April, 1879’ and ‘May, 1879’ that Naden prized the spring above all other seasons, so perhaps this can be read as an insight into her unhappiness about the passing of ‘fresh beams and breezes’. Nevertheless she appreciates that this is an irrational view because, as the sonnet concludes, the seasons are of course cyclical. Do let me know your reading of this dilemma in the comments!
This is a pantheist poem, in which each of the seasons are personified and the forces of nature are sole stimulus for change, growth, and renewal. This dismissal of Christian faith is introduced by the description of bird-song as a psalm, thus bestowing natural sounds with quasi-religious meaning, and rendering a sacred verse secular. It is most clear, however, in the sonnet’s closing lines as Naden looks forward to ‘Winter […] / Renewing Earth by terror and hope’. Here the tired image of ‘Old Man Winter’ is transfigured into something God-like by recalling both the terror of the Old Testament and the hope of the New Testament. The natural world has become Naden’s Bible, and without explicitly stating her rejection of religion she is able to communicate how her non-conformist background has given way to a pantheistic agnosticism, which over the course of the 1880s was to become an avowed atheism.