magic

The Children of Green Knowe, by L. M. Boston

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Seven-year-old Tolly’s father and stepmother are in Burma, so he usually spends holidays at his boarding school. However, this December he’s off to live with the great-grandmother he’s never met, traveling by train through flooded fields in East Anglia. An imaginative child, he wishes it were the Flood and his destination the Ark.

He’s not far wrong. After a perilous journey by taxi through the watery landscape, Tolly—his full name is Toseland—is saved from having to swim to the house by the arrival of Mr. Boggis in a rowboat. The house, originally known as Green Knowe, is now called Green Noah. Tolly’s family has lived there for over 300 years, and there has always been a Mr. Boggis who works there.

The room seemed to be the ground floor of a castle, much like the ruined castles that he had explored on school picnics, only this was not a ruin. It looked as if it never possibly could be. Its thick stone walls were strong, warm and lively. It was furnished with comfortable, polished old-fashioned things as though living in castles was quite ordinary. Toseland stood just inside the door and felt it must be a dream.

While his great-grandmother is immensely old, she hasn’t lost that sense of the mysterious world that flickers just behind our ordinary surroundings. She tells Tolly of three children who used to live there in the 17th century, teaches him to summon the birds, and inspires him to listen for the hoofbeats of the great horse Feste who belonged to one of the children.

Lucy Boston wrote this delightful middle-grade story for her own enjoyment after she bought a home in 1939 in Cambridgeshire. As she restored the house and gardens, they became the setting for this story and four others. Lucy’s daughter-in-law now lives at the Manor at Hemingford Grey, and opens the garden to visitors year-round, while tours of the house are available by appointment.

Encountering this tale for the first time is an enchantment of its own. Slowly, ever so slowly, the other world begins to manifest itself: a marble rolls across the floor of its own accord, voices seem to whisper in the garden, sugar lumps disappear from the ancient manger in Feste’s stall. Reading it, I felt like a child again, the child I once was, who believed it was just possible that maybe that shadow in the trees was actually . . .

After thoroughly enjoying the book, I came back to it as a writer, appreciating the way moments of magic creep up on the reader until the entire story seems perfectly plausible. Tolly’s adventures are punctuated by his great-grandmother’s tales of each of the children, the statue in the garden, the topiary creatures in the garden, and so much more.

Similarly, the author balances and metes out the scary side of magic, from Tolly’s anxiety at the very real flooding at the beginning, through the tingle of fear that edges each fleeting magical moment—how can this be real? And how to hang onto it?—to where terror begins to creep in.

I loved the way the house and stables and gardens are used, their realistic details enchanting in a more mundane sense. And Boston uses the natural world throughout in an unforced way to create mood and theme and adventure, not just the gardens, but floods and snow and birds. Remarkable.

I wish I’d read this as a child. First published in 1954, it is of a piece with others books I loved then, like The Secret Garden and The Diamond in the Window. Now I have to try to find the other four Green Knowe books.

The books we read in childhood often stay with us. What magical story from childhood do you remember in this season?    

Prince Caspian, by C.S. Lewis

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caspian

When I ran across Matt Mikalatos‘s blog posts on rereading C.S. Lewis’s work, I was inspired to look again at the Narnia books. In Prince Caspian, a sequel to the first book, Peter, Susan, Edmund and Lucy are about to board a train back to school when they are suddenly whisked off to the world of The Lion, the Witch and the Wardrobe, though they do not recognise it at first because over a thousand years have passed.

Narnia is now ruled by Miraz who became Lord Protector of his nephew Caspian upon the death of Caspian IX but now calls himself the king. Miraz prohibits any mention of Old Narnia: the talking animals, dwarves, the dryads and other what we would call mythological beings, and most of all Aslan himself. He dismisses Caspian’s nurse for telling the child such stories and replaces her with a tutor.

Dr. Cornelius turns out to be just as devoted to the old ways but more circumspect, and it is he who warns Caspian to escape when a son is born to Miraz and his wife, thus putting Caspian’s life in danger. Peter, Susan, Edmund and Lucy, who had become Kings and Queens in Old Narnia are dragged back to help Caspian and the remaining Old Narnians in their attempt to restore the rightful king to his throne.

I came to the Narnia books in my late teens, not as a child, but it was a time in my life when I was on the lookout for magic, spending time in the woods, studying Transcendentalism, and caught up in the 1960s whirl of possibilities. Charmed by the magical aspects of the Narnia books, I found the overtly Christian foundation a little off-putting, though tried to fit it into my then-exploration of different religions. I was also dismayed by the treatment of women and what I now know as colonialism, but recognised where these fit in the context of Lewis’s time.

On rereading the book now, I’m less struck by the religious overtones than by the similarity to today’s political climate. As Mikalatos says:

Imagine, if you will, a political climate in which truth has been completely discarded. Even the history books are full of falsehoods that advance the narrative of those ruling the nation. Stories of the past have been ignored, abused, or outlawed. In the midst of this political rule, certain classes of people have been persecuted, harmed, sent into hiding.

That is the world of Narnia during Prince Caspian.

As Hamlet says: “The time is out of joint—O cursèd spite, / That ever I was born to set it right!” Lewis himself said the book was about the “restoration of the true religion after corruption.” Leaving aside the religious aspect, the theme of a disordered world needing to be set right can’t help but resonate for me as I watch so many people who claim to follow democratic ideals betray them. At one point, after the children have been attacked by a non-talking bear, Lucy says:

“Wouldn’t it be dreadful if some day, in our own world, at home, men started going wild inside, like the animals here, and still looked like men, so that you’d never know which were which?”

Lucy’s question about talking and non-talking animals illustrates a technique that Lewis deploys throughout the book of using pairs as foils or complements. We have Prince Caspian and the four children; the separate narratives of the boys who pursue the war against Miraz and the girls who with Aslan dance and sing and awaken the Old Narnians. The latter pairing carries forward the scene early on when Dr. Cornelius takes young Caspian up to the tower to witness the conjunction of the two stars Tarva, The Lord of Victory, and Alambil, the Lady of Peace, which together indicate a great good is coming to Narnia. Note that both victory and peace are needed.

There’s also the contrast between belief and skepticism. In the first book it was Lucy who first visited Narnia and the others did not believe her. Here, she is the first to see Aslan and the others say they do not believe her, with terrible consequences. Believing in Aslan and the Golden Age of Narnia is what sets Miraz and his people apart from Caspian and his magical beings. I don’t see belief and skepticism as absolute good and evil, though understand why Lewis made them such here. To me, like victory and peace, both are needed.

Lucy’s reaction to not being believed illuminates a more important theme, that of doing the right thing even when no one around you agrees with you. Of course, the difficulty is that even they think they are doing the right thing, though as in this case a deeper look at their motives reveals more complexity. The question of what authority to follow is here handed off to religion, the old religion of Aslan. In our world and as adults this question has become more complex.

Much of my thinking about this book has been informed by Mikalatos’s posts and the ensuing discussions on them. He says of Lewis: “For him this is all about myth and fairy tales and what they signify. The stories we love are all about deeper truths.”

In my creative writing classes I often talk about tackling big ideas. As Donald Maass says in Writing the Breakout Novel:

A breakout novelist needs courage, too: the courage to say something passionately. A breakout novelist believes that what she has to say is not just worth saying, but it is something that must be said. It is a truth that the world needs to hear, an insight without which we would find ourselves diminished.

What deeper truth has a book you’ve read recently explored?