The Once and Future King (The Once and Future King, #1-4)

by T.H. White

THE time for the war came soon enough. The preparations were in order, the soldiers were drilled to the last ounce, the walls of the nest had patriotic slogans written on them, such as “Stings or Mash?” or “I Vow to Thee, my Smell,” and the Wart was past hoping. The repeating voices in his head, which he could not shut off—the lack of privacy, under which others ate from his stomach while others again sang in his brain—the dreary blank which replaced feeling—the dearth of all but two values—the total monotony more than the wickedness: these had begun to kill the joy of life which belonged to his boyhood.

“The best thing for being sad,” replied Merlyn, beginning to puff and blow, “is to learn something. That is the only thing that never fails. You may grow old and trembling in your anatomies, you may lie awake at night listening to the disorder of your veins, you may miss your only love, you may see the world about you devastated by evil lunatics, or know your honour trampled in the sewers of baser minds. There is only one thing for it then—to learn. Learn why the world wags and what wags it. That is the only thing which the mind can never exhaust, never alienate, never be tortured by, never fear or distrust, and never dream of regretting. Learning is the thing for you.

Eternally undeveloped, you will always remain potential in Our image, able to see some of Our sorrows and to feel some of Our joys. We are partly sorry for you, Man, but partly hopeful. Run along then, and do your best.

“Come, sword,” he said. “I must cry your mercy and take you for a better cause.

“When I was a young man,” he said, “there was a general idea that it was wrong to fight in wars of any sort. Quite a lot of people in those days declared that they would never fight for anything whatever.” “Perhaps they were right,” said the King. “No. There is one fairly good reason for fighting—and that is, if the other man starts it. You see, wars are a wickedness, perhaps the greatest wickedness of a wicked species. They are so wicked that they must not be allowed. When you can be perfectly certain that the other man started them, then is the time when you might have a sort of duty to stop him.”

You might say that this moment was the critical one in his career—the moment towards which he had been living backward for heaven knows how many centuries, and now he was to see for certain whether he had lived in vain. “I have been thinking,” said Arthur, “about Might and Right. I don’t think things ought to be done because you are able to do them. I think they should be done because you ought to do them. After all, a penny is a penny in any case, however much Might is exerted on either side, to prove that it is or is not.

“A good reason for starting a war is simply to have a good reason! For instance, there might be a king who had discovered a new way of life for human beings—you know, something which would be good for them. It might even be the only way of saving them from destruction. Well, if the human beings were too wicked or too stupid to accept his way, he might have to force it on them, in their own interests, by the sword.” The magician clenched his fists, twisted his gown into screws, and began to shake all over. “Very interesting,” he said in a trembling voice. “Very interesting. There was just such a man when I was young—an Austrian who invented a new way of life and convinced himself that he was the chap to make it work. He tried to impose his reformation by the sword, and plunged the civilized world into misery and chaos. But the thing which this fellow had overlooked, my friend, was that he had had a predecessor in the reformation business, called Jesus Christ. Perhaps we may assume that Jesus knew as much as the Austrian did about saving people. But the odd thing is that Jesus did not turn the disciples into storm troopers, burn down the Temple at Jerusalem, and fix the blame on Pontius Pilate. On the contrary, he made it clear that the business of the philosopher was to make ideas available, and not to impose them on people.” Kay looked pale but obstinate. “Arthur is fighting the present war,” he said, “to impose his ideas on King Lot.”

His Word was valuable to him not only because he was good, but also because he was bad. It is the bad people who need to have principles to restrain them. For one thing, he liked to hurt people. It was for the strange reason that he was cruel, that the poor fellow never killed a man who asked for mercy, or committed a cruel action which he could have prevented. One reason why he fell in love with Guenever was because the first thing he had done was to hurt her. He might never have noticed her as a person, if he had not seen the pain in her eyes.

If it is difficult to explain about Guenever’s love for two men at the same time, it is almost impossible to explain about Lancelot. At least it would be impossible nowadays, when everybody is so free from superstitions and prejudice that it is only necessary for all of us to do as we please. Why did not Lancelot make love to Guenever, or run away with his hero’s wife altogether, as any enlightened man would do today? One reason for his dilemma was that he was a Christian. The modern world is apt to forget that several people were Christians in the remote past, and in Lancelot’s time there were no Protestants—except John Scotus Erigena. His Church, in which he had been brought up—and it is difficult to escape from your upbringing—directly forbade him to seduce his best friend’s wife. Another stumbling block to doing as he pleased was the very idea of chivalry or of civilization which Arthur had first invented and then introduced into his own young mind. Perhaps a bad baron who believed in the Strong Arm might have gone off with Guenever, even in the face of his Church’s councils, because taking your neighbour’s wife was really a form of Fort Mayne. It was a matter of the stronger bull winning. But Lancelot had spent his childhood between knightly exercises and thinking out King Arthur’s theory for himself. He believed as firmly as Arthur did, as firmly as the benighted Christian, that there was such a thing as Right.

We begin to forget, as we go stolidly balancing along, that there could have been a time when we were young bodies flaming with the impetus of life. It is hardly consoling to remember such a feeling, and so it deadens in our minds. But there was a time when each of us stood naked before the world, confronting life as a serious problem with which we were intimately and passionately concerned. There was a time when it was of vital interest to us to find out whether there was a God or not.

Thank God for the aged And for age itself, and illness and the grave. When we are old and ill, and particularly in the coffin, It is no trouble to behave.

Morals are difficult things to talk about, but what has happened is that we have invented a moral sense, which is rotting now that we can’t give it employment. And when a moral sense begins to rot it is worse than when you had none. I suppose that all endeavours which are directed to a purely worldly end, as my famous Civilization was, contain within themselves the germs of their own corruption.”

Lancelot put his hand over hers, and smiled. “If a boy steals sweets,” he said, “and his parents punish him, he may be very sorry and good afterwards. But that doesn’t entitle him to steal more sweets, does it? Nor does it mean that he must be given sweets. God was not punishing me by letting the black knight knock me down—he was only withholding the special gift of victory which it had always been within his power to bestow.” “But, my poor Lance, to have given up your glory and not to get anything back! When you were a sinful man you were always victorious, so why should you always be beaten when you were heavenly? And why are you always hurt by the things you love? What did you do?” “I knelt down in the water of Mortoise, Jenny, where he had knocked me—and I thanked God for the adventure.”

Architecture, in those dark ages of theirs, was such a light-giving passion of the heart that men gave love-names to their fortresses. Lancelot’s Joyous Gard was not a singularity in an age which has left us Beauté, Plaisance, or Malvoisin—the bad neighbour to its enemies—an age in which even an oaf like the imaginary Richard Coeur de Lion, who suffered from boils, could call his castle “Gaillard,” and speak of it as “my beautiful one-year-old daughter.”

It was the age of fullness, the age of wading into everything up to the neck. Perhaps Arthur imposed this ideal on Christendom, because of the richness of his own schooling under Merlyn.

“I am sure it doesn’t. But then, you see, moot points have to be settled somehow, once they get thrust upon us. If an assertion cannot be proved, then it must be settled some other way, and nearly all of these ways are unfair to somebody. It is not as if you would have to fight the Queen’s champion in your own person, Mordred. You could plead infirmity and hire the strongest man you knew to fight for you, and the Queen would, of course, get the strongest man she knew to fight for her. It would be much the same thing if you each hired the best arguer you knew, to argue about it. In the last resort it is usually the richest person who wins, whether he hires the most expensive arguer or the most expensive fighter, so it is no good pretending that this is simply a matter of brute force.

“Civilization seems to have become insane,” she said. “Yes, and it seems that we have made it so.

People write tragedies in which fatal blondes betray their paramours to ruin, in which Cressidas, Cleopatras, Delilahs, and sometimes even naughty daughters like Jessica bring their lovers or their parents to distress: but these are not the heart of tragedy. They are fripperies to the soul of man. What does it matter if Antony did fall upon his sword? It only killed him. It is the mother’s not the lover’s lust that rots the mind. It is that which condemns the tragic character to his walking death. It is Jocasta, not Juliet, who dwells in the inner chamber. It is Gertrude, not the silly Ophelia, who sends Hamlet to his madness. The heart of tragedy does not lie in stealing or taking away. Any feather-pated girl can steal a heart. It lies in giving, in putting on, in adding, in smothering without the pillows. Desdemona robbed of life or honour is nothing to a Mordred, robbed of himself—his soul stolen, overlaid, wizened, while the mother-character lives in triumph, superfluously and with stifling love endowed on him, seemingly innocent of ill-intention.

Arthur was tired out. He had been broken by the two battles which he had fought already, the one at Dover, the other at Barham Down. His wife was a prisoner. His oldest friend was banished. His son was trying to kill him. Gawaine was buried. His Table was dispersed. His country was at war. Yet he could have breasted all these things in some way, if the central tenet of his heart had not been ravaged. Long ago, when his mind had been a nimble boy’s called Wart—long ago he had been taught by an aged benevolence, wagging a white beard. He had been taught by Merlyn to believe that man was perfectible: that he was on the whole more decent than beastly: that good was worth trying: that there was no such thing as original sin. He had been forged as a weapon for the aid of man, on the assumption that men were good. He had been forged, by that deluded old teacher, into a sort of Pasteur or Curie or patient discoverer of insulin. The service for which he had been destined had been against Force, the mental illness of humanity. His Table, his idea of Chivalry, his Holy Grail, his devotion to Justice: these had been progressive steps in the effort for which he had been bred. He was like a scientist who had pursued the root of cancer all his life. Might—to have ended it—to have made men happier. But the whole structure depended on the first premise: that man was decent.

Man, I love this book

Looking back at his life, it seemed to him that he had been struggling all the time to dam a flood, which, whenever he had checked it, had broken through at a new place, setting him his work to do again.

How did the fact of war begin in general? For any one war seemed so rooted in its antecedents. Mordred went back to Morgause, Morgause to Uther Pendragon, Uther to his ancestors. It seemed as if Cain had slain Abel, seizing his country, after which the men of Abel had sought to win their patrimony again for ever. Man had gone on, through age after age, avenging wrong with wrong, slaughter with slaughter. Nobody was the better for it, since both sides always suffered, yet everybody was inextricable.

Sisters, mothers, grandmothers: everything was rooted in the past! Actions of any sort in one generation might have incalculable consequences in another, so that merely to sneeze was a pebble thrown into a pond, whose circles might lap the furthest shores. It seemed as if the only hope was not to act at all, to draw no swords for anything, to hold oneself still, like a pebble not thrown. But that would be hateful.

Man must be ready to say: Yes, since Cain there has been injustice, but we can only set the misery right if we accept a status quo. Lands have been robbed, men slain, nations humiliated. Let us now start fresh without remembrance, rather than live forward and backward at the same time. We cannot build the future by avenging the past. Let us sit down as brothers, and accept the Peace of God.

Arthur proved that he was not quite done, by lifting his head. There was something invincible in his heart, a tincture of grandness in simplicity. He sat upright and reached for the iron bell.

“This page was called young Tom of Newbold Revell near Warwick, and the old King sent him off before the battle, upon pain of dire disgrace. You see, the King wanted there to be somebody left, who would remember their famous idea. He wanted badly that Tom should go back to Newbold Revell, where he could grow into a man and live his life in Warwickshire peace—and he wanted him to tell everybody who would listen about this ancient idea, which both of them had once thought good. Do you think you could do that, Thomas, to please the King?” The child said, with the pure eyes of absolute truth: “I would do anything for King Arthur.”