IGNATIUS
914
IGNIS FATTJUS
Arthur's knights and members of the circle of the Round Table, where all sat on equal terms under their lord. These stories were written down by Geoffrey of Monmouth (1152) and by Sir Thomas Malory toward the close of the middle ages. Some of these stories praised the valor of the knights more than their goodness; but one class of legends, which told of the Holy Grail, exalted the purity and saintliness of the perfect knight. The Grail was a cup or a stone concerning which many conflicting stories are told; but all agree that it had marvelous properties which it revealed only to those who were perfect in heart and deed. Many sought to be worthy of it; but few attained that goal.
We have to understand how the stories of King Arthur came down to us, if we would understand Tennyson's treatment of the subject. He might have restored the memory of that ancient chief, "the gray king," whose name still is given to many a hill and ruin in Great Britain; or he might have gloried in the strength and the passion for adventure of all sorts which to the medieval knights seemed the best things in Arthur and his knights. Again, he might have sung of the Holy Grail, above all, and have exalted Arthur's saintliness. Other poets in England and Germany, Spenser, Swinburne and Wagner have done one or other of these. But Tennyson chose the noblest view of Arthur's character, and makes him the king who fought against brutality and misery in all their forms (compare Lowell's Vision of Sir Launfal). Hence it is that he calls these poems idyls; for an idyl now means a narrative poem, not so long or severe as an epic, less emotional than a lyric, elegant and exalted in style and plan, inspired by high and noble sentiment.
These 12 idyls form a unity. The first, the dedication to Prince Albert, the Consort of Queen Victoria, who had just died in 1861, sounds the keynote. The second tells of Arthur's birth, his winning the crown of Britain, his marriage to Guinevere and the solemn formation of the Table Round. Then follow four tales, the adventures of Gareth, Geraint and Launcelot and the misadventure of Merlin the magician. In each of these poems we see how men got from their king the stamp of nobility of soul; but in each successive poem we see more clearly the spiritual weakness of Arthur's followers, which must finally destroy his great work In the seventh poem we perhaps reach the climax of the idyls; for here Galahad, the one knight worthy of Arthur, leaves his king and the world of action to pursue the sacred and wonderful Grail. And many of the best Knights follow him; though for them the search must be in vain. The eighth and ninth idyls deepen the shadows. The valor
of the great Tristram wins him the prize of the tournament; but his treacherous lust brings him death. The tenth idyl tells the flight of Arthur's unworthy queen, Guinevere, and the breaking up of the Round Table. This is the saddest and most beautiful of the poems. Then Arthur, fighting his rebellious vassals, wins victory at the cost of life — for he dies to the world, being carried away to the island valley of Avilion, "where I will heal me of my grievous wound." The twelfth is the address to the queen, in which Tennyson explains his purpose in writing the poem.
We can see in what sense Tennyson would suggest that Arthur is not really dead. For has he not returned, healed indeed of his wound, in these very poems of Tennyson and in the ideal which is held up to men in Arthur's name? If we remember that to us our country is "the king/' the vows to which Arthur bound his knights are not unworthy of our earnest consideration: "But I was first of all the kings that drew The knighthood-errant of this realm and all The realms together under me their head, In that fair order of my Table Round, A glorious company, the flower of men, To serve as model for the mighty world And be the fair beginning of a time. I made them lay their hands in mine and
swear
To reverence the king as if he were Their conscience, and their conscience as
their king.
To break the heathen and uphold the Christ, To ride abroad redressing human wrongs, To speak no slandei, no, nor listen to it, To lead sweet lives in purest chastity, To love one maiden only, cleave to her, And worship her by years of noble deeds, Until they won her."
Ignatius (tg-ndf sht-us), Saint, was bishop of Antioch about 69 A. D. He was said to have been a disciple of St. John. His surname was Theophorus, which means "one who carries God." There is a legend that he was the little child whom Jesus set in the midst of his disciples when he taught them the lesson of humility. All that is known with certainty about him is found in his letters to the churches, of which there are 12, called the Ignatian Epistles, though only a part are believed to be genuine . These letters were written on his journey to Rome, whither he had been sent to meet death by wild beasts, to which he had been condemned at Antioch. His martyrdom at Rome took place about no A. D. See Apostolic Fathers by Lightfoot.
Ignis Fatuus (Ig'riis jat'u-us}, a Latin term meaning vain or foolish fire. It presents-the appearance of bright spots, usually found in marshy places and over stagnant pools. It is seen a little after sunset, like a pale, bluish flame, varying in size and shape; sometimes it shines steadily until
