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“The Grail Is Stirring”: Modernist Mysticism, the Matter of Britain, and the Quest for Spiritual Renewal

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Abstract

In 1937 Faber & Faber published the first literary effort by David Jones, a Welshman who until that time had been known primarily as a painter, illustrator, and engraver. The book, entitled In Parenthesis, defied easy characterization with its unusual mix of poetry and prose, but this did not stop T.S. Eliot from penning an admiring introduction. In Parenthesis was Jones’s attempt to make sense of the events he had witnessed as a soldier in the First World War. Using literary techniques that Eliot himself had pioneered in The Waste Land, Jones tried to give his war experience meaning by linking it to a pattern of mythical references. He even used the image of the waste land to describe the war landscape that he had inhabited, thus adapting for his own purposes the symbol that Eliot had made an iconic representation of the modern condition. Yet Jones’s use of myth was not merely an attempt to impose order on “the futility and anarchy which is contemporary history,” as Eliot had famously described “the mythical method.”1 For Jones myth was much more that a source of literary form: it was a narrative matrix in which religious truths were accumulated and preserved throughout the ages. Myth could not only bring order to a work of literature, it could also disclose a perennial spiritual order that existed independently of the artist.

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Notes

  1. T.S. Eliot, “Ulysses, Order and Myth,” The Dial 75 (November 1923): 483.

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  2. For typical examples of this tendency to focus on a select few canonical modernists see David Spurr, “Myths of Anthropology: Eliot, Joyce, Lévy-Bruhl,” PMLA 109, no. 2 (March 1994): 266–80

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  4. Lee Oser, The Ethics of Modernism: Moral Ideas in Yeats, Eliot, Joyce, Woolf and Beckett (Cambridge: Cambridge University Press, 2006). See also notes 3 and 4 below. Notable exceptions to this tendency have tended to come from scholars pursuing or incorporating gender-based analysis. See, for example

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  8. Tim Armstrong, Modernism: A Cultural History (Cambridge: Polity Press, 2005) is also exemplary in considering canonical writers alongside lesser known figures.

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  9. See Michael Bell, Literature, Modernism and Myth: Belief and Responsibility in the Twentieth Century ( Cambridge: Cambridge University Press, 1997 ).

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  24. Alan Jacobs, The Narnian: The Life and Imagination of C.S. Lewis ( New York: Harper Collins, 2005 ), 196.

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  25. Qtd. in Charles Williams, The Image of the City and Other Essays, ed. Anne Ridler (London: Oxford University Press, 1958), xxviii.

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  28. Arthur Edward Waite, The Hidden Church of the Holy Graal (London: Rebman, 1909); revised as The Holy Grail, its Legends and Symbolism: An Explanatory Survey of Their Embodiment in Romance Literature and a Critical Study of the Interpretations Placed Thereon ( London: Rider and Co., 1933 ), 534.

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  29. Charles Williams, War in Heaven ( London: Victor Gollancz, 1930 ), 37.

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  30. Charles Williams, “The Figure of Arthur,” in idem and C.S. Lewis, Arthurian Torso ( London: Oxford University Press, 1948 ), 83.

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  32. See Alex Owen, The Place of Enchantment: British Occultism and the Culture of the Modern ( Chicago, IL: University of Chicago Press, 2004 ).

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© 2013 Matthew Sterenberg

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Sterenberg, M. (2013). “The Grail Is Stirring”: Modernist Mysticism, the Matter of Britain, and the Quest for Spiritual Renewal. In: Mythic Thinking in Twentieth-Century Britain. Palgrave Macmillan, London. https://doi.org/10.1057/9781137354976_3

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  • DOI: https://doi.org/10.1057/9781137354976_3

  • Publisher Name: Palgrave Macmillan, London

  • Print ISBN: 978-1-349-99992-7

  • Online ISBN: 978-1-137-35497-6

  • eBook Packages: Palgrave History CollectionHistory (R0)

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