(In a vision, the cross of Christ reflects with awe on its part in the death of God.)
“The most beautiful of the medieval religious poems”. This is often said of The Dream of the Rood. The first time I read this assessment—I had never even heard of the poem—it was by the Anglo-Saxon scholar R. K. Gordon in the colorful old Everyman Library series. The description as beautiful captured my attention. And it is beautiful. The vivid imagery, the incorporation of heroic and mystical themes, the profound devotion, the ethereal vision, the very language. Seeing such a work called beautiful is gratifying, for it highlights a virtue that is often languishing in recent religious literature, and religious sensibility in general. In both East and West, the enjoyment of beauty has frequently been marred by a suspicion that it may tempt one to elevate the lower over the higher, or to submit to illusory or distracting pleasure. Calling a religious poem “beautiful” recalls a time and a place when beauty was a central value in the building of churches, in the composition of sacred music, in devotional images and writings, and even in the grounds for the faith commitment itself. There have been times and places when the contemplation and enjoyment of beauty was widely embraced, on the idea, as Aristotle said, that “Beauty is the gift of God.”
(Discours de la méthode)
(A scientist-philosopher wishes that all the deep questions of life could be as certain as his mathematical results—so he decides to start from scratch and make them that way.)
The influence this little book has had over the past few centuries is (to make a ridiculous understatement) vastly out of proportion to its size. It is manageable in a single evening sitting, or (as Descartes is kind enough to inform us) in six roughly equal short sittings. My recent reading of it was over breakfast. It is strange to think that one can read a book so illustrious and philosophical over breakfast, but such is Descartes’ charm. He is of course a philosopher of the highest rank: the cogiter of that most famous phrase in the history of thought, cogito ergo sum. He is one of the chief inspirations for the modern movement in philosophy in which we still are steeped today, which emphasizes, among other things, a systematic and reasoned approach to all matters of inquiry in an effort to gain a scientific understanding of everything there is to know. Yet, again, the charm of Descartes is that he gives us this little journal, this series of ideas, as if he were chatting to us in front of a fire. He tells us how he came to think the way he does about things, rather than giving us “the way things are” in an authoritative or textbook manner. By this strategy he draws us in, perhaps unawares. This is an important quality to recognize in Descartes today, or at least it was for me. For I, like most students over the last fifty years or so, was warned about Descartes in college, as a naughty modernist, a reductionist, a disenchanter, a rationalist. What dry and impersonal words these are, and yet how personal is the Discourse compared with most philosophical writings! The criticisms may very well be true of his system, but there is more to this book than just a set of statements—we get to meet an author, a person. We should meet someone before we criticize him too harshly; often knowing the person tempers our antagonism.
The West Midlands Poet
(A father struggles to recover faith and peace after losing his baby daughter.)
Diversity of structure is one of the wonders of poetry. Today’s poets often celebrate freedom from structure, which has its own beauty. The medieval mind cherished a different kind of beauty, one that is neither extinct nor obsolete today, just overlooked. It is the elegant euphony of placing what one wishes to convey into a strict, unifying framework. Rather than delivering a point casually or even haphazardly as we may do in everyday life, the medieval poet would conform ideas to a predetermined scheme of alliteration, rhyme, stress, mid-line breaks (caesurae), and a multilevel organization of lines into stanzas and groups of stanzas, interconnected by strands of repetition. Surely it is a handicap to expression—but this is part of its charm! The skill required to create a meaningful poem that has a detailed or complicated structure is so great that its demands separate the geniuses from the dabblers. Modern poetic sensibilities may balk at this comment, but in this age where much art and poetry is still very polarized into distinct “high” and “low” forms, I think these sensibilities are a little hypocritical. It seems in fashion today both to create art that only a fraction of society can understand, and at the same time to repudiate notions of hierarchy, including hierarchy of understanding, wherever they appear. Generally the medieval mind, cultivated within the feudal economic and political system and a strongly hierarchical Church, was more candid about social stratification. Medievals did not tend to preach egalitarianism except under God, which would be realized only in another world. This perspective characterized their art as well as society. The structured medieval poem’s handicap to expression is in itself, aside from its resulting euphony or atmosphere, a badge of excellence.