Somewhere Else There Must Be More of It

Rachel Telian, “where all the beauty comes from”

“Oh cruel, cruel!” I wailed. “Is it nothing to you that you leave me here alone? Psyche; did you ever love me at all?”

“Love you? Why, Maia, what have I ever had to love save you and our grandfather the Fox?” (But I did not want her to bring even the Fox in now.) “But, Sister, you will follow me soon. You don’t think any mortal life seems a long thing to me tonight? And how would it be better if I had lived? I suppose I should have been given to some king in the end—perhaps such another as our father. … Indeed, indeed, Orual, I am not sure that this which I go to is not the best.”

“This!”

“Yes. What had I to look for if I lived? Is the world—this palace, this father—so much to lose? We have already had what would have been the best of our time. I must tell you something, Orual, which I never told to anyone, not even you.” 

I know now that this must be so even between the lovingest hearts. But her saying it that night was like stabbing me.

“What is it?” said I, looking down at her lap where our four hands were joined.

“This,” she said, “I have always—at least, ever since I can remember—had a kind of longing for death.”

“Ah, Psyche,” I said, “have I made you so little happy as that?”

“No, no, no,” she said. “You don’t understand. Not that kind of longing. It was when I was happiest that I longed most. It was on happy days when we were up there on the hills, the three of us, with the wind and the sunshine…where you couldn’t see Glome or the palace. Do you remember? The colour and the smell, and looking across at the Grey Mountain in the distance? And because it was so beautiful, it set me longing, always longing. Somewhere else there must be more of it. Everything seemed to be saying, Psyche come! But I couldn’t (not yet) come and I didn’t know where I was to come to. It almost hurt me. I felt like a bird in a cage when the other birds of its kind are flying home.” 

She kissed both my hands, flung them free, and stood up. She had her father’s trick of walking to and fro when she talked of something that moved her. And from now till the end I felt (and this horribly) that I was losing her already, that the sacrifice tomorrow would only finish something that had already begun. She was (how long had she been, and I not to know?) out of my reach, in some place of her own. 

CS Lewis, Till We Have Faces
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At Last She Understood It

‘Éowyn, why do you tarry here, and do not go to the rejoicing in Cormallen beyond Cair Andros, where your brother awaits you?’

And she said: ‘Do you not know?’

But he answered: ‘Two reasons there may be, but which is true, I do not know.’

And she said: ‘I do not wish to play at riddles. Speak plainer!’

Then if you will have it so, lady,’ he said: ‘you do not go, because only your brother called for you, and to look on the Lord Aragorn, Elendil’s heir, in his triumph would now bring you no joy. Or because I do not go, and you desire still to be near me. And maybe for both these reasons, and you yourself cannot choose between them. Éowyn, do you not love me, or will you not?’

‘I wished to be loved by another,’ she answered. ‘But I desire no man’s pity.’

That I know,’ he said. ‘You desired to have the love of the Lord Aragorn. Because he was high and puissant, and you wished to have renown and glory and to be lifted far above the mean things that crawl on the earth. And as a great captain may to a young soldier he seemed to you admirable. For so he is, a lord among men, the greatest that now is. But when he gave you only understanding and pity, then you desired to have nothing, unless a brave death in battle. Look at me, Éowyn!’

And Éowyn looked at Faramir long and steadily; and Faramir said: ‘Do not scorn pity that is the gift of a gentle heart, Éowyn! But I do not offer you my pity. For you are a lady high and valiant and have yourself won renown that shall not be forgotten; and you are a lady beautiful, I deem, beyond even the words of the elven-tongue to tell. And I love you. Once I pitied your sorrow. But now, were you sorrowless, without fear or any lack, were you the blissful Queen of Gondor, still I would love you. Éowyn, do you not love me?’

Then the heart of Éowyn changed, or else at last she understood it. And suddenly her winter passed, and the sun shone on her.

I stand in Minas Anor, the Tower of the Sun,’ she said; ‘and behold! the Shadow has departed! I will be a shieldmaiden no longer, nor vie with the great Riders, nor take joy only in the songs of slaying. I will be a healer, and love all things that grow and are not barren.’ And again she looked at Faramir. ‘No longer do I desire to be a queen,’ she said.

Then Faramir laughed merrily. ‘That is well,’ he said; ‘for I am not a king. Yet I will wed with the White Lady of Rohan, if it be her will. And if she will, then let us cross the River and in happier days let us dwell in fair Ithilien and there make a garden. All things will grow with joy there, if the White Lady comes.’

Then must I leave my own people, man of Gondor?’ she said. ‘And would you have your proud folk say of you: “There goes a lord who tamed a wild shieldmaiden of the North! Was there no woman of the race of Númenor to choose?”

I would,’ said Faramir. And he took her in his arms and kissed her under the sunlit sky, and he cared not that they stood high upon the walls in the sight of many. And many indeed saw them and the light that shone about them as they came down from the walls and went hand in hand to the Houses of Healing. And to the Warden of the Houses Faramir said: ‘Here is the Lady Éowyn of Rohan, and now she is healed.

JRR Tolkien, The Lord of the Rings

Annunciation

File:Henry Ossawa Tanner - The Annunciation.jpg - Wikimedia Commons
Henry Ossawa Tanner, “The Annunciation”

I have come to accept the story of my own

obedience—how I waited not knowing

I was waiting, ear obliging, body

poised. You sent a man I could not

look at fully, or touch, he was a flame

which spoke, and I could not

be afraid—as it’s told,

I rose instinctive as a dove

startled into flight, blue

veil fluttering

floorward and tongue

unglued—May it be done

to me, I said, and it was done

so quickly, I thought to say it

meant I had some say, but

it was preordained—the breath

barely out of my body

before my mind had changed.

Leila Chatti, “Annunciation”

We Demand Windows

7 of the Most Famous Stained Glass Windows in the World

We demand windows. Literature as Logos is a series of windows, even of doors. One of the things we feel after reading a great work is ‘I have got out’. Or from another point of view, ‘I have got in’; pierced the shell of some other monad and discovered what it is like inside.

Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the reception of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’. … The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented. Even the eyes of all humanity are not enough. I regret that the brutes cannot write books.

CS Lewis, An Experiment in Criticism

Spotts on Modernism

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Modernists were indeed revolutionaries. They rejected the notion that art must be rooted in a nation’s history, and they deliberately sought change and experimentation. ‘To every age its own art’ was the founding principle of the Vienna Secession in 1897. It was permissible for art to be ‘ugly’ and to emulate the blunt energy of ‘primitivism’. They were more concerned for truth and doubts than for beauty and certainties, more interested in questions than in answers, more anxious to communicate feelings … than to portray visual reality. … Modernists celebrated disorder and uncertainty. Far from shunning the epithet of elitist, they raised it to a high principle that artists were independent of society and that culture was a sphere unto itself. The gulf that had opened between Modernists and the public was not their fault; it was the public that had lost its aesthetic sense and gone its own way. Nothing could have been more foreign to the Modernists than the idea that they had an obligation to society. Inculcating national pride or providing the public with security, beauty and joy, not to mention a refuge from life’s travails, was not what they had in mind.

Frederic Spotts, Hitler and the Power of Aesthetics