Behold, This Dreamer Cometh

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Title:     Behold, This Dreamer Cometh
Author: Arthur C. Benson [More Titles by Benson]

I saw in one of the daily illustrated papers the other day a little picture--a snapshot from the front--which filled me with a curious emotion. It was taken in some village behind the German lines. A handsome, upright boy of about seventeen, holding an accordion under his arm--a wandering Russian minstrel, says the comment--has been brought before a fat, elderly, Landsturm officer to be interrogated. The officer towers up, in a spiked helmet, holding his sword-hilt in one hand and field-glasses in the other, looking down at the boy truculently and fiercely. Another officer stands by smiling. The boy himself is gazing up, nervous and frightened, staring at his formidable captor, a peasant beside him, also looking agitated. There is nothing to indicate what happened, but I hope they let the boy go! The officer seemed to me to typify the tyranny of human aggressiveness, at its stupidest and ugliest. The boy, graceful, appealing, harmless, appeared, I thought, to stand for the spirit of beauty, which wanders about the world, lost in its own dreams, and liable to be called sharply to account when it strays within the reach of human aggressiveness occupied in the congenial task of making havoc of the world's peaceful labours.

The Landsturm officer in the picture had so obviously the best of it; he was thoroughly enjoying his own formidableness; while the boy had the look of an innocent, bright-eyed creature caught in a trap, and wondering miserably what harm it could have done.

Something of the same kind is always going on all the world over; the collision of the barbarous and disciplined forces of life with the beauty-loving, detached instinct of man. The latter cannot give a reason for its existence, and yet I am by no means sure that it is not going to triumph in the end.

There is every reason to believe that within the last twenty years the sowing of education broadcast has had an effect upon the human outlook, rather than perhaps upon the human character, which has not been adequately estimated. The crop is growing up all about us, and we hardly yet know what it is. I am going to speak of one out of the many results of this upon one particular section of the community, because I have become personally aware of it in certain very definite ways. It is easy to generalise about tendencies, but I am here speaking from actual evidence of an unmistakable kind.

The section of the community of which I speak is that which can be roughly described as the middle class--homes, that is, which are removed from the urgent, daily pressure of wage-earning; homes where there is a certain security of outlook, of varying wealth, with professional occupation in the background; homes in which there is some leisure; and some possibility of stimulating, by reading, by talk, by societies, an interest in ideas. It is not a tough, intellectual interest, but it ends in a very definite desire to idealise life a little, to harmonise it, to give colour to it, to speculate about it, to lift it out of the region of immediate, practical needs, to try experiments, to live on definite lines, with a definite aim in sight--that aim being to enlarge, to adorn, to enrich life.

I am perfectly sure that this instinct is greatly on the increase; but the significant thing about it is this, that whereas formerly religion supplied to a great extent the poetry and inspiration of life for such households, there is now a desire for something as well of a more definitely artistic kind; to put it simply, I believe that more people are in search of beauty, in the largest sense. This instinct does not run counter to religion at all, but it is an impulse not only towards a rather grim and rigid conception of righteousness, but towards a wider appreciation of the quality of life, its interest, its grace, its fineness, and its fulness.

I am always sorry when I hear people talking about art as if it were a rather easy and not very useful profession, when, as a matter of fact, art is one of the sharp, swordlike things, like religion and patriotism, which run through life, and divide it, and separate people, and make men and women misunderstand each other. Art means a temperament, and a method, and a point-of-view, and a way of living. There are accomplished people who believe in art and talk about it and even practise it, who do not understand what it is; while there are people who know nothing about what is technically called art, who are yet wholly and entirely artistic in all that they do or think. Those who have not got the instinct of art are wholly incapable of understanding what those who have got the instinct are about; while those who possess it recognise very quickly others who possess it, and are quite incapable of explaining what it is to those who do not understand it.

I am going to make an attempt in this essay to explain what I believe it to be, not because I hope to make it plain to those who do not comprehend it. They will only think this all a fanciful sort of nonsense: and I would say in passing that whenever in this world one comes across people who talk what appears to be fantastic nonsense, and who yet obviously understand each other and sympathise with each other, one may take for granted that one is in the presence of one of the hidden mysteries, and that if one does not understand, it is because one does not see or hear something which is perfectly plain to those who describe it. It is impossible to do a more stupid thing than to fulminate against secrets which one does not know, and say that "it stands to reason" that they cannot be true. The belief that one has all the experience worth having is an almost certain sign that one ranks low in the scale of humanity!

But what I do hope is that I may make the matter a little plainer to people who do partly understand it, and would like to understand it better; because art is a very big thing, and if it is even dimly understood, it can add much significance and happiness to life. Everyone must recognise the happiness which radiates from the people who have a definite point-of-view and a definite aim. They do not always make other people happy, but there is never any doubt about their own happiness; and when one meets them and parts company with them, it is impossible to think of them as lapsing into any dreariness or depression; they are obviously going back to comfortable schemes and businesses of their own; and we know that whenever we meet them, we shall have just that half-envious feeling that they know their own mind, never want to be interested or amused, but are always occupied in something that continues to interest them, even if they are ill or unfortunate.

To be happy, we all need a certain tenacity and continuity of aim and view; and I would like to persuade people who are only half- aware of it, that they have a power which they could use if they would, and which they would be happier for using. For the best of the art of which I speak is that it does not need rare experiences of expensive materials to apply it, but can be applied to commonplace and quiet ways of life just as easily as to exciting and exceptional circumstances.

Let me say then that art, as a method and a point-of-view, has not necessarily anything whatever to do with poetry or painting or music. These are all manifestations of it in certain regions; but what it consists in, to put it as simply as I can, is in the perception and comparison of quality. If that sounds a heavy sort of formula, it is because all formulas sound dull. But the faculty of which I am speaking is that which observes closely all that happens or exists within range--the sky, the earth, the trees, the fields, the streets, the houses, the people; and then it goes further and observes not only what people look like, but how they move and speak and think; and then we come down to smaller things still, to animals and flowers, to the colour and shape of things of common use, furniture and tools, everything which is used in ordinary life.

Now every one of these things has a certain quality--of suitability or unsuitability, of proportion or disproportion. Let me take a few quite random instances. Look at a spade, for instance. The sensible man proceeds to call it a spade, and thinks he has done all that is necessary; the wise man considers what length of experience and practice has gone to make it perfectly adapted for its purpose, its length and size, the ledge for the foot to rest on, the hole for the fingers to pass through as they clasp it; all the tools and utensils of men are human documents of far-reaching interest. Or take the strange shapes and colours of flowers, the snapdragon with its blunt lips, the nasturtium with its round flat leaves and flaming horns--they are endless in variety, but all expressing something not only quite definite, but remotely inherited. Or take houses--how perfectly simple and graceful an old homestead can be, how frightfully pretentious and vulgar the speculative builder's work often is, how full of beauty both of form and colour almost all the houses in certain parts of the country are, as in the Cotswolds, where the soft stone has tempted builders to try experiments, and to touch up a plain front with a little delicate and well-placed ornament. Or take the aspect of men, women, and children; how attractive some cannot help being, whatever they do; how helplessly unattractive and uninteresting others can be, and yet how, even so, a fine and sweet nature can make beautiful the plainest and ungainliest of faces. And then in a further region still there are the thoughts and habits and prejudices of people, all wholly distinct, some beautiful and desirable, and others unpleasant and even intolerable.

I could multiply instances indefinitely; but my point is that art in the largest sense is or can be concerned with observing and comparing all these separate qualities, wherever they appear. Of course every one's observation does not extend to everything. There are some people who are wholly unobservant, let us say, of scenery or houses, who are yet very shrewd judges of character.

It is not only the beauty of things that one may observe; they may be dreary, hideous, even horrible. The interest of quality does not by any means depend upon its beauty. The point is whether it is strongly and markedly itself. What could be more crammed with quality than an enormous old pig, with its bristles, its elephantine ears, its furtive little eyes, its twitching snout? What a look it has of a fallen creature, puzzled by its own uncleanliness and yet unable to devise any way out!

All this is only to show that life wherever it is lived affords a rich harvest for eye and mind. And if one dives but a very little way beneath the surface, one is instantly in the presence of the darkest and deepest of mysteries. Who set this all going, and why? Whose idea is it all? What is it all driving at? What is the meaning of our being set down here, in our own particular shape, feeling entirely distinct from it all, with very little idea what our place in it is or what we are intended to do? and above all that strange sense that we cannot be compelled to do anything unless we choose--a sense which remains with us, even though day after day and all day long we are doing things that we would not choose to do, if we could help it.

The whole thing indeed is so strange as to be almost frightening, the moment that we dare to think at all: and yet we feel on the whole at our ease in it, and in our place; and the one thing that does terrify us is the prospect of leaving it.

What I mean, then, by art in its largest sense is the faculty we have of observing and comparing and wondering; and the people who make the most of life are the people who give their imagination wings; and then, too, comes in the further feeling, which leads us to try and shape our own life and conduct on the lines of what we admire and think beautiful; the dull word duty means that, that we choose what is not necessarily pleasant because for some mysterious reason we feel happier so; because, however much we may pretend to think otherwise, we are all of us at every moment intent upon happiness, which is a very different thing from pleasure, and sometimes quite contrary to it.

And so we come at last to the art of living, which is really a very delicate balancing and comparing of reasons, an attempt, however blind and feeble, to get at happiness; and the moment that this attempt ceases and becomes merely a dull desire to be as comfortable as we can, that moment the spirit begins to go down hill, and the value of life is over; unless perhaps we learn that we cannot afford to go down hill, and that every backward step will have to be painfully retraced, somewhere or other.

What, then, I would try to persuade anyone who is listening to me is that we must use our wills somehow to try experiments, to observe, to distinguish, to follow what we think fine and beautiful. It may be said that this is only a sort of religion, and indeed it is exactly that at which I am aiming. It is a religion, which is within the reach of many people who cannot be touched by what is technically called religion. Religion is a word that has unhappily become specialised. It stands for beliefs, doctrines, ceremonies, practices. But these may not, and indeed do not, suit many of us. The worst of definite religions is that they are too definite. They try to enforce upon us a belief in things which we find incredible, or perhaps think to be simply unknowable; or they make out certain practices to be important, which we do not think important. We must never do violence to our minds and souls by professing to believe what we do not believe, or to think things certain which we honestly believe to be uncertain; but at the same time we must remember that there is always something of beauty inside every religion, because religion involves a deliberate choice of better motives and better actions, and an attempt to exclude the baser and viler elements of life.

Of course the objection to all this--and it is a serious one--is that people may say, "Of course I see the truth of all that, and the advantage of being actively and vividly interested in life; you might as well preach the advantage of being happy; but my own interest is fitful and occasional; sometimes for days together I have no sense of the interest or quality of anything. I have no time, I have no one to enjoy these things with. How am I to become what I see it would be wise to be?" It is as when the woman of Samaria said, "Thou hast nothing to draw with, and the well is deep!" It is true that civilisation does seem more and more to create men and women with these instincts, and to set them in circumstances where it is hard to gratify them. And then such people are apt to say, "Is it after all worth while to aim at so impossible a standard? Is it not better just to put it all aside, and make oneself as comfortable as one can?" And that is the practical answer which a good many people do make to the question; and when such people get older, they are the most discouraging of all advisers, because they ridicule the whole thing as nonsense, which young men and young women had better get out of their heads as soon as they can; as Jowett wrote of his pupil Swinburne, that he was a clever fellow, and would do well enough as soon as he had got rid of all this poetry and nonsense. I feel no doubt that these ideas, this kind of interest in life, in the wonder and strangeness of it, can be pursued by many who do not pursue it. It is like the white deer, which in the old stories the huntsman was for ever pursuing in the forest; he did not ever catch it, but the pursuit of it brought him many high adventures.

Of course it is far easier if one has a friend who shares the same tastes; but if one has not, there are always books, in which the best minds can be found thinking and talking at their finest and liveliest. But here again a good many people are betrayed by reading books as one may collect stamps, just triumphing in the number and variety of the repertory. I believe very little in setting the foot on books, as sailors take possession of an unknown isle. One must make experiments, just to see what are the kind of books which nurture and sustain one; and then I believe in arriving at a circle of books, which one really knows through and through, and reads at all times and in all moods, till they get soaked and enriched with all sorts of moods and associations. I have a dozen such, which I read and mark and scribble in, write when and where I read them, and who were my companions. Of course the same books do not always last through one's course. You grow out of books as you grow out of clothes; and I sometimes look at old favourites, and find myself lost in wonder as to how I can ever have cared for them like that! They seem now like little antechambers and corridors, through which I have passed to something far more noble and gracious. But all the time we must be trying to weave the books really into life, not let them stand like ornaments on a shelf. It is poetry that enkindles the mind most to dwell in the thoughts of which I have been speaking. But it must not be read straight on; it must rather be tasted, brooded over, repeated, learned by heart. Let me take a personal instance. As a boy I had no opinion of Wordsworth, except that I admired one or two of the great poems like the "Ode on the Intimations of Immortality" and the "Ode to Duty," which no one who sets out to love poetry at all can afford to ignore. Then, as I grew older, I began to see that quotations from Wordsworth had a sort of grandeur in their very substance, which was unlike any other grandeur. And then I took the whole of the poems away for a vacation, and worked at them; and then I found how again and again Wordsworth touches a thought to life, which is like the little objects you pick up on the seashore, the evidence of another life close at hand, indubitably there, and yet unknown, which is being lived under the waste of waters. When Wordsworth says such things as

And many love me, but by none
Am I enough beloved,

or when he says,

Some silent laws our hearts may make
Which they shall long obey--

then he seems to uncover the very secrets of the world, and to speak as when in the prophet's vision the seven thunders uttered their voices. Only to-day I was working with a pupil; in his essay he had quoted Wordsworth, and we looked up the place. While I was speaking, my eye fell upon "The Poet's Epitaph," and I saw,

Come hither in thy hour of strength,
Come, weak as is a breaking wave!

Those two lines of unutterable magic; he could not understand why I stopped and faltered, nor could I have explained it to him. But it was as Coleridge says,

Weave a circle round him thrice,
And close your eyes in holy dread,
For he on honey-dew hath fed,
And drunk the milk of paradise.

It is just a mystery of beauty that has been seen, not to be explained or understood.

Of course there are people, there will be people, who will read what I have just written in an agony of rationality, and say that it is all rubbish. But I am describing an experience of ecstasy which is not very common perhaps; but just as real an experience as eating or drinking. I have had the experience before. I shall have it again; I recognise it at once, and it is quite distinct from other experiences. One cannot sit down to it as regularly as one sits down to a meal, of course. It is not a thing to be proud of, because I have had it as far back as I can remember. Nor am I at all sure what the effect of it is. It does not transfigure life except for the moment; and if I were in a dull frame of mind, it might not visit me at all, though it is very apt to come if I am in a sad or anxious frame of mind.

Then how do I interpret it? Very simply indeed; that there is a region which I will call the region of beauty, to which the view of life that I have called art does sometimes undoubtedly admit one; though as I have also said the view of which I speak is concerned with many perceptions which are not beautiful, and even sometimes quite the opposite.

If I were frankly asked whether it is worth while trying to think or imagine or thrust oneself into this particular kind of rapture, I should say, "Certainly not!" It is very doubtful if it could be genuinely attained unless it has been already experienced; and I do not believe in the wholesomeness of self-suggested emotions.

But I do believe most firmly that it is worth while for anyone who is interested in such effects at all to try experiments, by looking at things critically, hearing things, observing, listening to other people, reading books, trying in fact to practise observation and judgment.

I was visiting some printing works the other day. The great cylinders were revolving, the wheels buzzing, the levers clicking. A boy perched on a platform by the huge machine lightly disengaged a sheet of paper; it was drawn in, and a moment after a thing like a gridiron flew up, made a sort of bow, and deposited a printed sheet in a box, the sides of which kept moving, so as to pat the papers into one solid pad.

I came away with the master-printer, and asked him idly whether the boy knew what book he was printing. He laughed. "No," he said, "and the less he is interested the better--his business is just to feed the machine, and it becomes entirely mechanical." I felt a kind of shame at the thought of a human being becoming so entirely and completely a machine; but the boy looked cheerful, well, and intelligent, and as if he had a very decisive little life of his own quite apart from the whizzing engine, for ever bowing over and putting a new sheet in the box.

But it is just that dull and mechanical handling of life which I believe we ought to avoid. It is harder to avoid it for some people than for others, and it is more difficult to escape from under certain conditions. But all art and all artistic perception is just a sign of the irresponsible and irrepressible joy of life, and an attempt, as I said at first, to perceive and distinguish and compare the quality of things. What I am here maintaining is that art is not necessarily the production of something artistic; that is the same impulse only when it rises in the heart of an inventive, accomplished, deft-fingered, eager-minded craftsman. If a man or a woman has a special gift of words, or a mastery of form and colour, or musical phrases, the passion for beauty is bound to show itself in the making of beautiful things--and such lives are among the happiest that a man can live, though there is always the shadow of realising the beauty that is out of reach, that cannot be captured or expressed. And if it could be captured and expressed, the quest would vanish!

But there are innumerable hearts and minds which have the perception of quality, though not the power of expressing it; and these are the people whom I wish to persuade of the fact that they hold in their hands a thread, which, like the clue in the old story, can conduct a searcher safely through the dark recesses of the great labyrinth. He tied it, the dauntless youth in the tale, to the ancient thorn-tree that grew by the cavern's mouth; and then he stepped boldly in, and let it unwind within his hand.

For many people, indeed for all people who have any part in the future of the world, the clue of life must be found in beauty of some kind or another; not necessarily in the outward beauties of colours, sounds, and words, but in the beauty of conduct, in the kind, sweet-tempered, pure, unselfish life. Those who choose such qualities do so simply because they seem more beautiful than the spiteful, angry, greedy, selfish life. There is a horror of ugliness about that; and thus beauty of every kind is of the nature of a signal to us from some mighty power behind and in the world. Evil, ugly, hateful, base things are strong indeed; but no peace, no happiness, lies in that direction. It is just that power of distinguishing, of choosing, of worshipping the beautiful quality which has done for the world all that has ever been done to improve it; and to follow it is to take the side of the power, whatever it may be, that is trying to help and guide the world out of confusion and darkness and strife into light and peace. It may be gratefully admitted, of course, that religion is one of the foremost influences in this great movement; but it also needs to be said that religion, by connecting itself so definitely as it does with ecclesiastical life, and ceremony, and theological doctrine, has become a specialised thing, and does not meet all the desires of the heart. It is not everyone who finds full satisfaction for all the visions of the mind and soul in a church organisation. Some people, and those neither wicked nor heartless nor unsympathetic, find a real dreariness in systematised religion, with its conventional beliefs, its narrow instruction, its catechisings, missionary meetings, gatherings, devotions, services. It may be all true enough in a sense, but it often leaves the sense of beauty and interest and emotion and poetry unfed; it does not represent the fulness of life. The people who are dissatisfied with it all are often dumbly ashamed of their dissatisfaction, but yet it does not feed the heart; the kind of heaven that they are taught awaits them is not a place that they recognise as beautiful or desirable. They do not want to do wrong, or to rebel against morality at all, but they have impulses which do not seem to be recognised by technical religion: adventure, friendship, passion, beauty, the strange and wonderful emotions of life. The work of great poets and artists and musicians, the lovely scenes of earth, these seem to have no place inside systematic religion, to be things rather timorously permitted, excused, and apologised for. Men need something richer, freer, and larger. They do not want to shirk their duty or to follow evil; but many things seem to be insisted upon by religion as important which seem unimportant, many beliefs spoken of as true which seem at best uncertain. It is not that such people are disloyal to God and to virtue, but they feel stifled and confined in an atmosphere which dares not attribute to God many of the finest and sweetest things in the world.

Such a feeling is not so much a rebellion against old ideas, as a new wine which is too strong for the old bottles; it is a desire to extend the range of ideals, to find more things divine.

I do not believe that this instinct is going to be crushed or overcome; I believe it will grow and spread, and play an immense part in the civilisation of the future. I hope indeed that religion will open its arms to meet it, because the spirit of which I speak is in the truest sense religious; since it is concerned with purifying and enriching life, and in living life, not on base or mean lines, but with constant reference to the message of a Power which is for ever reminding us that life is full of fire and music, great, free, and wonderful. That is the meaning of it all, an increased sense of the largeness and richness of life, which refuses to be bound inside a gloomy, sad, suspicious outlook. It is all an attempt to trust God more rather than less, and to recognise the worth of life in wider and wider circles.

"Behold, this dreamer cometh," said Joseph's envious brethren, when they saw him afar off; "we shall see what will become of his dreams!" They conspired to slay him; they sold him into slavery. Yet the day was to come when they stood trembling before him, and when he freely forgave them and royally entertained them. We can never afford to despise or deride dreams, because they are what men live by; they come true; they bring a great deliverance with them.

[The end]
Arthur C. Benson's essay: Behold, This Dreamer Cometh

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