The Altar Fire, Arthur Christopher Benson [book recommendations for young adults txt] 📗

off great masses of stone, so firmly compacted, fused and concreted together. At first it seems unintelligible enough; but the dints become minuter and minuter, here a grain and there an atom, till the smooth and shapely limbs begin to take shape. At first it seems a mere bewildered loss, a sharp pang as one parts with what seems one's very self. How long before the barest structure becomes visible! but when one once gets a dim inkling of what is going on, as the stubborn temper yields, as the face takes on its noble frankness, and the shapely limbs emerge in all the glory of free line and curve, how gratefully and vehemently one co-operates, how little a thing the endurance of mere pain becomes by the side of the consciousness that one is growing into the likeness of the divine.


May 23, 1889.


when Goethe was writing Werther he wrote to his friend Kestner, "I am working out my own situation in art, for the consolation of gods and men." That is a fine thing to have said, proceeding from so sublime an egoism, so transcendent a pride, that it has hardly a disfiguring touch of vanity about it. He did not add that he was also working in the situation of his friend Kestner, and Kestner's wife, Charlotte; though when they objected to having been thus used as material, Goethe apologised profusely, and in the same breath told them, somewhat royally, that they ought to be proud to have been thus honoured. But that is the reason why one admires Goethe so much and worships him so little. One admires him for the way in which he strode ahead, turning corner after corner in the untravelled road of art, with such insight, such certainty, interpreting and giving form to the thought of the world; but one does not worship him, because he had no tenderness or care for humanity. He knew whither he was bound, but he did not trouble himself about his companions. The great leaders of the world are those who have said to others, "Come with me--let us find light and peace together!"--but Goethe said, "Follow me if you can!" Some one, writing of that age, said that it was a time when men had immense and far-reaching desires, but feeble wills. They lost themselves in the melancholy of Hamlet, and luxuriated in their own sorrows. That was not the case with Goethe himself; there never was an artist who was less irresolute.

One of the reasons, I think, why we are weak in art, at the present time, is because we refer everything to conventional ethical standards. We are always arraigning people at the bar of morality, and what we judge them mainly by is their strength or weakness of will. Blake thought differently. He always maintained that men would be judged for their intellectual and artistic perception, by their good or bad taste.

But surely it is all a deep-seated mistake; one might as well judge people for being tall or short, ugly or beautiful. The only thing for which I think most people would consent to be judged, which is after all what matters, is whether they have yielded consciously to mean, prudent, timid, conventional motives in life. It is not a question of success or failure; it is rather whether one has acted largely, freely, generously, or whether one has acted politely, timidly, prudently.

In the Gospel, the two things for which it seems to be indicated that men will be judged are, whether they have been kind, and whether they have improved upon what has been given them. And therefore the judgment seems to depend rather upon what men desire than upon what they effect, upon attitude rather than upon performance. But it is all a great mystery, because no amount of desiring seems to give us what we desire. The two plain duties are to commit ourselves to the Power that made us, and to desire to become what He would have us become; and one must also abstain from any attempt to judge other people--that is the unpardonable sin.

In art, then, a man does his best if, like Goethe, he works his own situation into art for the consolation of gods and men. His own situation is the only thing he can come near to perceiving; and if he draws it faithfully and beautifully, he consoles and he encourages. That is the best and noblest thing he can do, if he can express or depict anything which may make other men feel that they are not alone, that others are treading the same path, in sunshine or cloud; anything which may help others to persevere, to desire, to perceive. The worst sorrows in life are not its losses and misfortunes, but its fears. And when Goethe said that it was for the consolation of gods as well as of men, he said a sublime thing, for if we believe that God made and loved us, may we not sympathise with Him for our blindness and hopelessness, for all the sad sense of injustice and perplexity that we feel as we stumble on our way; all the accusing cries, all the despairing groans? Do not such things wound the heart of God? And if a man can be brave and patient, and trust Him utterly, and bid others trust Him, is He not thereby consoled?

In these dark months, in which I have suffered much, there rises at times in my heart a strong intuition that it is not for nothing that I suffer. I cannot divine whom it is to benefit, or how it is to benefit any one. One thing indeed saddens me, and that is to reflect that I have often allowed the record of old sadnesses to heighten my own sense of luxurious tranquillity and security. Not so will I err again. I will rather believe that a mighty price is being paid for a mightier joy, that we are not astray in the wilderness out of the way, but that we are rather a great and loving company, guided onward to some far-off city of God, with infinite tenderness, and a love so great that we cannot even comprehend its depth and its intensity.

I sit, as I write, in my quiet room, the fragrant evening air floating in, surrounded by all the beloved familiar things that have made my life sweet, easy, and delightful--books and pictures, that have brought me so many messages of beauty. I hear the voice of Maud overhead--she is telling the children a story, and I hear their voices break out every now and then into eager questions. Yet in the midst of all this peace and sweetness, I walk in loneliness and gloom, hardly daring, so faithless and despairing I am, to let my heart go out to the love and goodness round me, for fear of losing it all, for fear that those souls I love may be withdrawn from me or I from them. In this I know that I am sadly and darkly wrong--the prudent coldness, the fear of sorrow pulls me back; irresolute, cowardly, base! Yet even so I must trust the Hand that moulded me, and the Will that bade me be, just so and not otherwise.


June 4, 1889.


It is a melancholy reflection how very little the highest and most elaborate culture effects in the direction of producing creative and original writing. Very few indeed of our great writers have been technically cultivated men. How little we look to the Universities, where a lifetime devoted to the study of the nuances of classical expression is considered well spent, for any literature which either raises the intellectual temperature or enriches the blood of the world! The fact is that the highly-cultivated man tends to find himself mentally hampered by his cultivation, to wade in a sea of glue, as Tennyson said. It is partly that highly-cultivated minds grow to be subservient to authority, and to contemn experiment as rash and obstreperous. Partly also the least movement of the mind dislodges such a pile of precedents and phrases and aphorisms, stored and amassed by diligent reading, that the mind is encumbered by the thought that most things worth saying have been so beautifully said that repetition is out of the question. Partly, too, a false and fastidious refinement lays hold of the mind; and an intellect trained in the fine perception of ancient expression is unable to pass through the earlier stages through which a writer must pass, when the stream flows broken and turbid, when it appears impossible to capture and define the idea which seems so intangible and indefinable.

What an original writer requires is to be able to see a subject for himself, and then to express it for himself. The only cultivation he needs is just enough to realise that there are differences of subject and differences of expression, just enough to discern the general lines upon which subjects can be evolved, and to perceive that lucidity, grace, and force of expression are attainable. The overcultivated man, after reading a masterpiece, is crushed and flattened under his admiration; but the effect of a masterpiece upon an original spirit, is to make him desire to say something else that rises in his soul, and to say it in his own words; all he needs in the way of training is just enough for him to master technique. The highly-cultivated man is as one dazzled by gazing upon the sun; he has no eyes for anything else; a bright disc, imprinted upon his eyes, floats between him and every other object.

The best illustration of this is the case of the great trio, Wordsworth, Southey, and Coleridge. All three started as poets. Coleridge was distracted from poetry into metaphysics, mainly, I believe, by his indulgence in opium, and the torturing contemplation of his own moral impotence. He turned to philosophy to see if he could find some clue to the bewildering riddle of life, and he lost his way among philosophical speculations. Southey, on the other hand, a man of Spartan virtue, became a highly-cultivated writer; he sate in his spacious library of well-selected books, arranged with a finical preciseness, apportioning his day between various literary pursuits. He made an income; he wrote excellent ephemeral volumes; he gained a somewhat dreary reputation. But Wordsworth, with his tiny bookshelf of odd tattered volumes, with pages of manuscript interleaved to supply missing passages, alone kept his heart and imagination active, by deliberate leisure, elaborate sauntering, unashamed idleness.

The reason why very few uneducated persons have been writers of note, is because they have been unable to take up the problem at the right point. A writer cannot start absolutely afresh; he must have the progress of thought behind him, and he must join the procession in due order. Therefore the best outfit for a writer is to have just enough cultivation to enable him to apprehend the drift and development of thought, to discern the social and emotional problems that are in the air, so that he can interpret--that is the secret--the thoughts that are astir, but which have not yet been brought to the birth. He must know enough and not too much; he must not dim his perception by acquainting himself in detail with what has been said or thought; he must not take off the freshness of his mind by too much intellectual gymnastic. It is a race across country for which he is preparing, and he will learn better what the practical difficulties are by daring excursions of his own, than by acquiring a formal suppleness in prescribed exercises.

The originality and the output of the writer are conditioned by his intellectual and vital energy. Most men require all