Joyous Gard Part 1

Joyous Gard.

by Arthur Christopher Benson.

PREFACE

_It is a harder thing than it ought to be to write openly and frankly of things private and sacred. "Secretum meum mihi!"--"My secret is my own!"--cried St. Francis in a harrowed moment. But I believe that the instinct to guard and h.o.a.rd the inner life is one that ought to be resisted. Secrecy seems to me now a very uncivilised kind of virtue, after all! We have all of us, or most of us, a quiet current of intimate thought, which flows on, gently and resistlessly, in the background of our lives, the volume and spring of which we cannot alter or diminish, because it rises far away at some unseen source, like a stream which flows through gra.s.sy pastures, and is fed by rain which falls on unknown hills from the clouds of heaven. This inner thought is hardly affected by the busy incidents of life--our work, our engagements, our public intercourse; but because it represents the self which we are always alone with, it makes up the greater part of our life, and is much more our real and true life than the life which we lead in public. It contains the things which we feel and hope, rather than what we say; and the fact that we do not speak our inner thoughts is what more than anything else keeps us apart from each other.

In this book I have said, or tried to say, just what I thought, and as I thought it; and since it is a book which recommends a studied quietness and a cheerful serenity of life, I have put my feelings to a vigorous test, by writing it, not when I was at ease and in leisure, but in the very thickest and fullest of my work. I thought that if the kind of quiet that I recommended had any force or weight at all, it should be the sort of quiet which I still could realise and value in a life full of engagements and duties and business, and that if it could be developed on a background of that kind, it might have a worth which it could not have if it were gently conceived in peaceful days and untroubled hours.

So it has all been written in s.p.a.ces of hard-driven work, when the day never seemed long enough for all I had to do, between interruptions and interviews and teaching and meetings. But the sight and scent that I shall always connect with it, is that of a great lilac-bush which stands just outside my study window, and which day by day in this bright and chilly spring has held up its purple cl.u.s.ters, overtopping the dense, rich, pale foliage, against a blue and cloudless sky; and when the wind has been in the North, as it has often been, has filled my room with the scent of breaking buds. How often, as I wrote, have I cast a sidelong look at the lilac-bush! How often has it appeared to beckon me away from my papers to a freer and more fragrant air outside! But it seemed to me that I was perhaps obeying the call of the lilac best--though how far away from its freshness and sweetness!--if I tried to make my own busy life, which I do not pretend not to enjoy, break into such flower as it could, and give out what the old books call its 'spicery,' such as it is.

Because the bloom, the colour, the scent, are all there, if I could but express them. That is the truth! I do not claim to make them, to cause them, to create them, any more than the lilac could engender the scent of roses or of violets. Nor do I profess to do faithfully all that I say in my book that it is well to do. That is the worst, and yet perhaps it is the best, of books, that one presents in them one's hopes, dreams, desires, visions; more than one's dull and mean performances. 'Als ich kann!' That is the best one can do and say.

It is our own fault, and not the fault of our visions, that we cannot always say what we think in talk, even to our best friends. We begin to do so, perhaps, and we see a shadow gather. Either the friend does not understand, or he does not care, or he thinks it all unreal and affected; and then there falls on us a foolish shyness, and we become not what we are, but what we think the friend would like to think us; and so he 'gets to know' as he calls it, not what is really there, but what he chooses should be there.

But with pen in hand, and the blessed white paper before one, there is no need to be anything in the world but what one is. Our dignity must look after itself, and the dignity that we claim is worth nothing, especially if it is falsely claimed. But even the meanest flower that blows may claim to blossom as it can, and as indeed it must. In the democracy of flowers, even the dandelion has a right to a place, if it can find one, and to a vote, if it can get one; and even if it cannot, the wind is kind to it, and floats its arrowy down far afield, by wood and meadow, and into the unclaimed waste at last._

JOYOUS GARD

I

PRELUDE

The Castle of _Joyous Gard_ in the _Morte D'Arthur_ was Sir Lancelot's own castle, that he had won with his own hands. It was full of victual, and all manner of mirth and disport. It was. .h.i.ther that the wounded knight rode as fast as his horse might run, to tell Sir Lancelot of the misuse and capture of Sir Palamedes; and hence Lancelot often issued forth, to rescue those that were oppressed, and to do knightly deeds.

It was true that Lancelot afterwards named it _Dolorous Gard_, but that was because he had used it unworthily, and was cast out from it; but it recovered its old name again when they conveyed his body thither, after he had purged his fault by death. It was on the morning of the day when they set out, that the Bishop who had been with him when he died, and had given him all the rites that a Christian man ought to have, was displeased when they woke him out of his sleep, because, as he said, he was so merry and well at ease. And when they inquired the reason of his mirth, the Bishop said, "Here was Lancelot with me, with more angels than ever I saw men upon one day."

So it was well with that great knight at the last!

I have called this book of mine by the name of _Joyous Gard_, because it speaks of a stronghold that we can win with our own hands, where we can abide in great content, so long as we are not careful to linger there in sloth and idleness, but are ready to ride abroad at the call for help. The only time in his life when Lancelot was deaf to that call, was when he shut himself up in the castle to enjoy the love that was his single sin. And it was that sin that cost him so dear, and lost the Castle its old and beautiful name. But when the angels made glad over the sinner who repented, as it is their constant use to do, and when it was only remembered of Lancelot that he had been a peerless knight, the name came back to the Castle; and that name is doubtless hidden now under some name of commoner use, whatever and wherever it may be.

In the _Pilgrim's Progress_ we read how willing Mr. Interpreter was, in the House that was full of so many devices and surprises, to explain to the pilgrims the meaning of all the fantastic emblems and comfortable sights that he showed them. And I do not think it spoils a parable, but rather improves it, that it should have its secret meaning made plain.

The Castle of _Joyous Gard_ then, which each of us can use, if we desire it, is the fortress of beauty and joy. We cannot walk into it by right, but must win it; and in a world like this, where there is much that is anxious and troublesome, we ought, if we can, to gain such a place, and provide it with all that we need, where we may have our seasons of rest and refreshment. It must not be idle and selfish joyance that we take there; it must be the interlude to toil and fight and painful deeds, and we must be ready to sally out in a moment when it is demanded of us. Now, if the winning of such a fortress of thought is hard, it is also dangerous when won, because it tempts us to immure ourselves in peace, and only observe from afar the plain of life, which lies all about the Castle, gazing down through the high windows; to shut out the wind and the rain, as well as the cries and prayers of those who have been hurt and dismayed by wrongful usage. If we do that, the day will come when we shall be besieged in our Castle, and ride away vanquished and disgraced, to do what we have neglected and forgotten.

But it is not only right, it is natural and wise, that we should have a stronghold in our minds, where we should frequent courteous and gentle and knightly company--the company of all who have loved beauty wisely and purely, such as poets and artists. Because we make a very great mistake if we allow the common course and use of the world to engulph us wholly. We must not be too dainty for the work of the world, but we may thankfully believe that it is only a mortal discipline, and that our true life is elsewhere, hid with G.o.d. If we grow to believe that life and its cares and business are all, we lose the freshness of life, just as we lose the strength of life if we reject its toil. But if we go at times to our _Joyous Gard_, we can bring back into common life something of the grace and seemliness and courtesy of the place. For the end of life is that we should do humble and common things in a fine and courteous manner, and mix with simple affairs, not condescendingly or disdainfully, but with all the eagerness and modesty of the true knight.

This little book then is an account, as far as I can give it, of what we may do to help ourselves in the matter, by feeding and nurturing the finer and sweeter thought, which, like all delicate things, often perishes from indifference and inattention. Those of us who are sensitive and imaginative and faint-hearted often miss our chance of better things by not forming plans and designs for our peace. We lament that we are hurried and pressed and occupied, and we cry,

_"Yet, oh, the place could I but find!"_

But that is because we expect to be conducted thither, without the trouble of the journey! Yet we can, like the wise King of Troy, build the walls of our castle to music, if we will, and see to the fit providing of the place; it only needs that we should set about it in earnest; and as I have often gratefully found that a single word of another can fall into the mind like a seed, and quicken to life while one sleeps, breaking unexpectedly into bloom, I will here say what comes into my mind to say, and point out the towers that I think I discern rising above the tangled forest, and glimmering tall and shapely and secure at the end of many an open avenue.

II

IDEAS

There are certain great ideas which, if we have any intelligence and thoughtfulness at all, we cannot help coming across the track of, just as when we walk far into the deep country, in the time of the blossoming of flowers, we step for a moment into a waft of fragrance, cast upon the air from orchard or thicket or scented field of bloom.

These ideas are very various in quality; some of them deliciously haunting and transporting, some grave and solemn, some painfully sad and strong. Some of them seem to hint at unseen beauty and joy, some have to do with problems of conduct and duty, some with the relation in which we wish to stand or are forced to stand with other human beings; some are questionings born of grief and pain, what the meaning of sorrow is, whether pain has a further intention, whether the spirit survives the life which is all that we can remember of existence; but the strange thing about all these ideas is that we find them suddenly in the mind and soul; we do not seem to invent them, though we cannot trace them; and even if we find them in books that we read or words that we hear, they do not seem wholly new to us; we recognise them as things that we have dimly felt and perceived, and the reason why they often have so mysterious an effect upon us is that they seem to take us outside of ourselves, further back than we can recollect, beyond the faint horizon, into something as wide and great as the illimitable sea or the depths of sunset sky.

Some of these ideas have to do with the const.i.tution of society, the combined and artificial peace in which human beings live, and then they are political ideas; or they deal with such things as numbers, curves, cla.s.ses of animals and plants, the soil of the earth, the changes of the seasons, the laws of weight and ma.s.s, and then they are scientific ideas; some have to do with right and wrong conduct, actions and qualities, and then they are religious or ethical ideas.

But there is a cla.s.s of thoughts which belong precisely to none of these things, but which are concerned with the perception of beauty, in forms and colours, musical sounds, human faces and limbs, words majestic or sweet; and this sense of beauty may go further, and may be discerned in qualities, regarded not from the point of view of their rightness and justice, but according as they are fine and n.o.ble, evoking our admiration and our desire; and these are poetical ideas.

It is not of course possible exactly to cla.s.sify ideas, because there is a great overlapping of them and a wide interchange. The thought of the slow progress of man from something rude and beastlike, the statement of the astronomer about the swarms of worlds swimming in s.p.a.ce, may awaken the sense of poetry which is in its essence the sense of wonder. I shall not attempt in these few pages to limit and define the sense of poetry. I shall merely attempt to describe the kind of effect it has or may have in life, what our relation is or may be to it, what claim it may be said to have upon us, whether we can practise it, and whether we ought to do so.

III

POETRY

I was reading the other day a volume of lectures delivered by Mr.

Mackail at Oxford, as Professor of Poetry there. Mr. Mackail began by being a poet himself; he married the daughter of a great and poetical artist, Sir Edward Burne-Jones; he has written the _Life of William Morris_, which I think is one of the best biographies in the language, in its fine proportion, its seriousness, its vividness; and indeed all his writing has the true poetical quality. I hope he even contrives to communicate it to his departmental work in the Board of Education!

He says in the preface to his lectures, "Poetry is the controller of sullen care and frantic pa.s.sion; it is the companion in youth of desire and love; it is the power which in later years dispels the ills of life--labour, penury, pain, disease, sorrow, death itself; it is the inspiration, from youth to age, and in all times and lands, of the n.o.blest human motives and ardours, of glory, of generous shame, of freedom and the unconquerable mind."

In these fine sentences it will be seen that Mr. Mackail makes a very high and majestic claim indeed for poetry: no less than the claim of art, chivalry, patriotism, love, and religion all rolled into one! If that claim could be substantiated, no one in the world could be excused for not putting everything else aside and pursuing poetry, because it would seem to be both the cure for all the ills of life, and the inspirer of all high-hearted effort. It would be indeed the one thing needful!

But what I do not think Mr. Mackail makes quite clear is whether he means by poetry the expression in verse of all these great ideas, or whether he means a spirit much larger and mightier than what is commonly called poetry; which indeed only appears in verse at a single glowing point, as the electric spark leaps bright and hot between the coils of dark and cold wire.

I think it is a little confusing that he does not state more definitely what he means by poetry. Let us take another interesting and suggestive definition. It was Coleridge who said, "The opposite of poetry is not prose but science; the opposite of prose is not poetry but verse." That seems to me an even more fertile statement. It means that poetry is a certain sort of emotion, which may be gentle or vehement, but can be found both in verse and prose; and that its opposite is the unemotional cla.s.sification of phenomena, the accurate statement of material laws; and that poetry is by no means the rhythmical and metrical expression of emotion, but emotion itself, whether it be expressed or not.

I do not wholly demur to Mr. Mackail's statement, if it may be held to mean that poetry is the expression of a sort of rapturous emotion, evoked by beauty, whether that beauty is seen in the forms and colours of earth, its gardens, fields, woods, hills, seas, its sky-s.p.a.ces and sunset glories; or in the beauty of human faces and movements; or in n.o.ble endurance or generous action. For that is the one essential quality of poetry, that the thing or thought, whatever it is, should strike the mind as beautiful, and arouse in it that strange and wistful longing which beautiful things arouse. It is hard to define that longing, but it is essentially a desire, a claim to draw near to something desirable, to possess it, to be thrilled by it, to continue in it; the same emotion which made the apostle say at the sight of his Lord transfigured in glory, "Master, it is good for us to be here!"

Indeed we know very well what beauty is, or rather we have all within us a standard by which we can instinctively test the beauty of a sight or a sound; but it is not that we all agree about the beauty of different things. Some see a great deal more than others, and some eyes and ears are delighted and pleased by what to more trained and fastidious senses seems coa.r.s.e and shocking and vulgar. But that makes little difference; the point is that we have within us an apprehension of a quality which gives us a peculiar kind of delight; and even if it does not give us that delight when we are dull or anxious or miserable, we still know that the quality is there. I remember how when I had a long and dreary illness, with much mental depression, one of my greatest tortures was to be for ever seeing the beauty in things, but not to be able to enjoy it. The part of the brain that enjoyed was sick and uneasy; but I was never in any doubt that beauty was there, and had power to please the soul, if only the physical machinery were not out of gear, so that the pain of transmission overcame the sense of delight.

Poetry is then in its essence the discerning of beauty; and that beauty is not only the beauty of things heard and seen, but may dwell very deep in the mind and soul, and be stirred by visions which seem to have no connection with outside things at all.

IV

POETRY AND LIFE

Now I will try to say how poetry enters into life for most of us; and this is not an easy thing to express, because one can only look into the treasure of one's own experience, wander through the corridors and halls of memory, and see the faded tapestries, the pictures, and, above all, the portraits which hang upon the walls. I suppose that there are many people into whose spirits poetry only enters in the form of love, when they suddenly see a face that they have beheld perhaps often before, and have vaguely liked, and realise that it has suddenly put on some new and delicate charm, some curve of cheek or floating tress; or there is something in the glance that was surely never there before, some consciousness of a secret that may be shared, some signal of half-alarmed interest, something that shows that the two lives, the two hearts, have some joyful significance for each other; and then there grows up that marvellous mood which men call love, which loses itself in hopes of meeting, in fears of coldness, in desperate desires to please, to impress; and there arise too all sorts of tremulous affectations, which seem so petty, so absurd, and even so irritating, to the spectators of the awakening pa.s.sion; desires to punish for the pleasure of forgiving, to withdraw for the joy of being recalled; a wild elated drama in which the whole world recedes into the background, and all life is merged for the lover in the half-sweet, half-fearful consciousness of one other soul,