England's Antiphon

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[Illustration: England's Antiphon]

ENGLAND'S ANTIPHON

BY GEORGE MACDONALD

ENGLAND'S ANTIPHON was originally published in 1868

PREFACE

In this book I have sought to trace the course of our religious poetry from an early period of our literary history.

This could hardly be done without reference to some of the principal phases of the religious history of the nation. To give anything like a full history of the religious feeling of a single county, would require a large book, and--not to mention sermons--would involve a thorough acquaintance with the hymns of the country,--a very wide subject, which I have not considered of sufficient importance from a literary point of view to come within the scope of the volume.

But if its poetry be the cream of a people's thought, some true indications of the history of its religious feeling must be found in its religious verse, and I hope I have not altogether failed in setting forth these indications.

My chief aim, however, will show itself to have been the mediating towards an intelligent and cordial sympathy betwixt my readers and the writers from whom I have quoted. In this I have some confidence of success.

Heartily do I throw this my small pebble at the head of the great Sabbath-breaker _Schism_.

CONTENTS

INTRODUCTION.

CHAPTER I. SACRED LYRICS OF THE THIRTEENTH CENTURY.

CHAPTER II. THE MIRACLE PLAYS, AND OTHER POEMS OF THE FOURTEENTH CENTURY.

CHAPTER III. THE FIFTEENTH CENTURY.

CHAPTER IV. INTRODUCTION TO THE ELIZABETHAN ERA.

CHAPTER V. SPENSER AND HIS FRIENDS.

CHAPTER VI. LORD BACON AND HIS COEVALS.

CHAPTER VII. DR. DONNE.

CHAPTER VIII. BISHOP HALL AND GEORGE SANDYS.

CHAPTER IX. A FEW OF THE ELIZABETHAN DRAMATISTS.

CHAPTER X. SIR JOHN BEAUMONT AND DRUMMOND OF HAWTHORNDEN.

CHAPTER XI. THE BROTHERS FLETCHER.

CHAPTER XII. WITHER, HERRICK, AND QUARLES.

CHAPTER XIII. GEORGE HERBERT.

CHAPTER XIV. JOHN MILTON.

CHAPTER XV. EDMUND WALLER, THOMAS BROWN, AND JEREMY TAYLOR.

CHAPTER XVI. HENRY MORE AND RICHARD BAXTER.

CHAPTER XVII. CRASHAW AND MARVELL.

CHAPTER XVIII. A MOUNT OF VISION--HENRY VAUGHAN.

CHAPTER XIX. THE PLAIN.

CHAPTER XX. THE ROOTS OF THE HILLS.

CHAPTER XXI. THE NEW VISION.

CHAPTER XXII. THE FERVOUR OF THE IMPLICIT. INSIGHT OF THE HEART.

CHAPTER XXIII. THE QUESTIONING FERVOUR.

ENGLAND'S ANTIPHON.

INTRODUCTION.

If the act of worship be the highest human condition, it follows that the highest human art must find material in the modes of worship. The first poetry of a nation will not be religious poetry: the nation must have a history at least before it can possess any material capable of being cast into the mould of religious utterance; but, the nation once possessed of this material, poetry is the first form religious utterance will assume.

The earliest form of literature is the ballad, which is the germ of all subsequent forms of poetry, for it has in itself all their elements: the _lyric_, for it was first chanted to some stringed instrument; the _epic_, for it tells a tale, often of solemn and ancient report; the _dramatic_, for its actors are ever ready to start forward into life, snatch the word from the mouth of the narrator, and speak in their own persons. All these forms have been used for the utterance of religious thought and feeling. Of the lyrical poems of England, religion possesses the most; of the epic, the best; of the dramatic, the oldest.

Of each of these I shall have occasion to speak; but, as the title of the book implies,--for _Antiphon_ means the responsive song of the parted choir,--I shall have chiefly to do with the lyric or song form.

For song is the speech of feeling. Even the prose of emotion always wanders into the rhythmical. Hence, as well as for other reasons belonging to its nature, it is one chief mode in which men unite to praise God; for in thus praising they hold communion with each other, and the praise expands and grows.

The _individual_ heart, however, must first have been uplifted into praiseful song, before the common ground and form of feeling, in virtue of which men might thus meet, could be supplied. But the vocal utterance or the bodily presence is not at all necessary for this communion. When we read rejoicingly the true song-speech of one of our singing brethren, we hold song-worship with him and with all who have thus at any time shared in his feelings, even if he have passed centuries ago into the "high countries" of song.

My object is to erect, as it were, in this book, a little auricle, or spot of concentrated hearing, where the hearts of my readers may listen, and join in the song of their country's singing men and singing women.

I will build it, if I may, like a chapel in the great church of England's worship, gathering the sounds of its never-ceasing choir, heart after heart lifting up itself in the music of speech, heart after heart responding across the ages. Hearing, we worship with them.

For we must not forget that, although the individual song springs from the heart of the individual, the song of a country is not merely cumulative: it is vital in its growth, and therefore composed of historically dependent members. No man could sing as he has sung, had not others sung before him. Deep answereth unto deep, face to face, praise to praise. To the sound of the trumpet the harp returns its own vibrating response--alike, but how different! The religious song of the country, I say again, is a growth, rooted deep in all its story.

Besides the fact that the lyric chiefly will rouse the devotional feeling, there is another reason why I should principally use it: I wish to make my book valuable in its parts as in itself. The value of a thing depends in large measure upon its unity, its wholeness. In a work of these limits, that form of verse alone can be available for its unity which is like the song of the bird--a warble and then a stillness. However valuable an extract may be--and I shall not quite eschew such--an entire lyric, I had almost said _however inferior_, if worthy of a place at all, is of greater value, especially if regarded in relation to the form of setting with which I hope to surround it.

There is a sense in which I may, without presumption, adopt the name of Choragus, or leader of the chorus, in relation to these singers: I must take upon me to order who shall sing, when he shall sing, and which of his songs he shall sing. But I would rather assume the office of master of the hearing, for my aim shall be to cause the song to be truly heard; to set forth worthy points in form, in matter, and in relation; to say with regard to the singer himself, his time, its modes, its beliefs, such things as may help to set the song in its true light--its relation, namely, to the source whence it sprung, which alone can secure its right reception by the heart of the hearer. For my chief aim will be the heart; seeing that, although there is no dividing of the one from the other, the heart can do far more for the intellect than the intellect can do for the heart.

We must not now attempt to hear the singers of times so old that their language is unintelligible without labour. For this there is not room, even if otherwise it were desirable that such should divide the volume. We must leave Anglo-Saxon behind us. In Early English, I shall give a few valuable lyrics, but they shall not be so far removed from our present speech but that, with a reasonable amount of assistance, the nature and degree of which I shall set forth, they shall not only present themselves to the reader's understanding, but commend themselves to his imagination and judgment.

CHAPTER I.

SACRED LYRICS OF THE THIRTEENTH CENTURY.

In the midst of wars and rumours of wars, the strife of king and barons, and persistent efforts to subdue neighbouring countries, the mere effervescence of the life of the nation, let us think for a moment of that to which the poems I am about to present bear good witness--the true life of the people, growing quietly, slowly, unperceived--the leaven hid in the meal. For what is the true life of a nation? That, I answer, in its modes of thought, its manners and habits, which favours the growth within the individual of that kingdom of heaven for the sake only of which the kingdoms of earth exist. The true life of the people, as distinguished from the nation, is simply the growth in its individuals of those eternal principles of truth, in proportion to whose power in them they take rank in the kingdom of heaven, the only kingdom that can endure, all others being but as the mimicries of children playing at government.

Little as they then knew of the relations of the wonderful story on which their faith was built, to everything human, the same truth was at work then which is now--poor as the recognition of these relations yet is--slowly setting men free. In the hardest winter the roots are still alive in the frozen ground.

In the silence of the monastery, unnatural as that life was, germinated much of this deeper life. As we must not judge of the life of the nation by its kings and mighty men, so we must not judge of the life in the Church by those who are called Rabbi. The very notion of the kingdom of heaven implies a secret growth, secret from no affectation of mystery, but because its goings-on are in the depths of the human nature where it holds communion with the Divine. In the Church, as in society, we often find that that which shows itself uppermost is but the froth, a sign, it may be, of life beneath, but in itself worthless. When the man arises with a servant's heart and a ruler's brain, then is the summer of the Church's content. But whether the men who wrote the following songs moved in some shining orbit of rank, or only knelt in some dim chapel, and walked in some pale cloister, we cannot tell, for they have left no name behind them.

My reader will observe that there is little of theory and much of love in these lyrics. The recognition of a living Master is far more than any notions about him. In the worship of him a thousand truths are working, unknown and yet active, which, embodied in theory, and dissociated from the living mind that was in Christ, will as certainly breed worms as any omer of hoarded manna. Holding the skirt of his garment in one hand, we shall in the other hold the key to all the treasures of wisdom and knowledge.

I think almost all the earliest religious poetry is about him and his mother. Their longing after his humanity made them idolize his mother. If we forget that only through his humanity can we approach his divinity, we shall soon forget likewise that his mother is blessed among women.

I take the poems from one of the Percy Society publications, edited by Mr. Wright from a manuscript in the British Museum. He adjudges them to the reign of Edward I. Perhaps we may find in them a sign or two that in cultivating our intellect we have in some measure neglected our heart.

But first as to the mode in which I present them to my readers: I have followed these rules:--

1. Wherever a word differs from the modern word only in spelling, I have, for the sake of readier comprehension, substituted the modern form, with the following exception:--Where the spelling indicates a different pronunciation, necessary for the rhyme or the measure, I retain such part of the older form, marking with an acute accent any vowel now silent which must be sounded.

2. Where the word used is antique in root, I give the modern synonym in the margin. Antique phrases I explain in foot-notes.

It must be borne in mind that our modern pronunciation can hardly fail in other cases as well to injure the melody of the verses.

The modern reader will often find it difficult to get a rhythm out of some of them. This may arise from any of several causes. In the first place many final _e_'s were then sounded which are now silent; and it is not easy to tell which of them to sound. Again, some words were pronounced as dissyllables which we treat as monosyllables, and others as monosyllables which we treat as dissyllables. I suspect besides, that some of the old writers were content to allow a prolonged syllable to stand for two short ones, a mode not without great beauty when sparingly and judiciously employed. Short supernumerary syllables were likewise allowed considerable freedom to come and go. A good deal must, however, be put down to the carelessness and presumption of the transcribers, who may very well have been incapable of detecting their own blunders. One of these ancient mechanics of literature caused Chaucer endless annoyance with his corruptions, as a humorous little poem, the last in his works, sufficiently indicates. From the same sources no doubt spring as well most of the variations of text in the manuscripts.

The first of the poems is chiefly a conversation between the Lord on the cross and his mother standing at its foot. A few prefatory remarks in explanation of some of its allusions will help my readers to enjoy it.

It was at one time a common belief, and the notion has not yet, I think, altogether vanished, that the dying are held back from repose by the love that is unwilling to yield them up. Hence, in the third stanza, the Lord prays his mother to let him die. In the fifth, he reasons against her overwhelming sorrows on the ground of the deliverance his sufferings will bring to the human race. But she can only feel her own misery.

To understand the seventh and eighth, it is necessary to know that, among other strange things accepted by the early Church, it was believed that the mother of Jesus had no suffering at his birth. This of course rendered her incapable of perfect sympathy with other mothers. It is a lovely invention, then, that he should thus commend mothers to his mother, telling her to judge of the pains of motherhood by those which she now endured. Still he fails to turn aside her thoughts. She is thinking still only of her own and her son's suffering, while he continues bent on making her think of others, until, at last, forth comes her prayer for all women. This seems to me a tenderness grand as exquisite.

The outburst of the chorus of the Faithful in the last stanza but one,--

When he rose, then fell her sorrow,

is as fine as anything I know in the region of the lyric.

"Stand well, mother, under rood;[1] _the cross._ Behold thy son with gladé mood; _cheerful._ Blithe mother mayst thou be." "Son, how should I blithé stand? I see thy feet, I see thy hand Nailéd to the hard tree."

"Mother, do way thy wepynde: _give over thy weeping._ I tholé death for mankind-- _suffer._ For my guilt thole I none." "Son, I feel the dede stounde; _death-pang._ The sword is at my heart's ground _bottom._ That me byhet Simeon." _foreshowed._

"Mother, mercy! let me die, For Adam out of hell buy, _for to buy Adam._ And his kin that is forlore." _lost._ "Son, what shall me to rede?[2] My pain paineth me to dede: _death._ Let me die thee before!"

"Mother, thou rue all of thy bairn; _rue thou_; _all_ is only expletive Thou wash away the bloody tern; _wash thou; tears._ It doth me worse than my ded." _hurts me more; death._ "Son, how may I terés werne? _turn aside tears._ I see the bloody streamés erne _flow._ From thy heart to my fet." _feet._

"Mother, now I may thee seye, _say to thee._ Better is that I one deye _die._ Than all mankind to hellé go." "Son, I see thy body byswongen, _lashed._ Feet and hands throughout stongen: _pierced through and through._ No wonder though me be woe." _woe be to me._

"Mother, now I shall thee tell, If I not die, thou goest to hell: I thole death for thy sake." _endure._ "Son, thou art so meek and mynde, _thoughtful._ Ne wyt me not, it is my kind[3] That I for thee this sorrow make."

"Mother, now thou mayst well leren _learn._ What sorrow have that children beren, _they have; bear._ What sorrow it is with childé gon." _to go._ "Sorrow, I wis! I can thee tell! But it be the pain of hell _except._ More sorrow wot I none."

"Mother, rue of mother-care, _take pity upon._ For now thou wost of mother-fare, _knowest._ Though thou be clean maiden mon."[4] "Soné, help at alle need Allé those that to me grede, _cry._ Maiden, wife, and full wymmon." _woman with child._

"Mother, may I no longer dwell; The time is come I shall to hell; The third day I rise upon." "Son, I will with thee founden; _set out, go._ I die, I wis, for thy wounden: So sorrowful death nes never none." _was not never none._

When he rose, then fell her sorrow; Her bliss sprung the third morrow: Blithe mother wert thou tho! _then._ Lady, for that ilké bliss, _same._ Beseech thy son of sunnés lisse: _for sin's release._ Thou be our shield against our foe. _Be thou._

Blessed be thou, full of bliss! Let us never heaven miss, Through thy sweeté Sonés might! Loverd, for that ilké blood, _Lord,_ That thou sheddest on the rood, Thou bring us into heaven's light. AMEN.

I think my readers will not be sorry to have another of a similar character.

I sigh when I sing For sorrow that I see, When I with weeping Behold upon the tree,

And see Jesus the sweet His heart's blood for-lete _yield quite._ For the love of me. His woundés waxen wete, _wet._ They weepen still and mete:[5] Mary rueth thee. _pitieth._

High upon a down, _hill._ Where all folk it see may, A mile from each town, About the mid-day, The rood is up arearéd; His friendés are afearéd, And clingeth so the clay;[6] The rood stands in stone, Mary stands her on, And saith Welaway!

When I thee behold With eyen brighté bo, _eyes bright both._ And thy body cold-- Thy ble waxeth blo, _colour: livid._ Thou hangest all of blood _bloody._ So high upon the rood Between thieves tuo-- _two._ Who may sigh more? Mary weepeth sore, And sees all this woe.

The nails be too strong, The smiths are too sly; _skilful._ Thou bleedest all too long; The tree is all too high; The stones be all wete! _wet._ Alas, Jesu, the sweet! For now friend hast thou none,

But Saint John to-mournynde, _mourning greatly._ And Mary wepynde, _weeping._ For pain that thee is on.

Oft when I sike _sigh._ And makie my moan, Well ill though me like, Wonder is it none.[7] When I see hang high And bitter pains dreye, _dree, endure._ Jesu, my lemmon! _love._ His woundés sore smart, The spear all to his heart And through his side is gone.

Oft when I syke, _sigh._ With care I am through-sought; _searched through._ When I wake I wyke; _languish._ Of sorrow is all my thought. Alas! men be wood _mad._ That swear by the rood _swear by the cross._ And sell him for nought That bought us out of sin. He bring us to wynne, _may he: bliss._ That hath us dear bought!