{"id":29358,"date":"2012-05-30T12:49:54","date_gmt":"2012-05-30T16:49:54","guid":{"rendered":"http:\/\/fryeblog.blog.lib.mcmaster.ca\/?p=29358"},"modified":"2012-05-30T12:49:54","modified_gmt":"2012-05-30T16:49:54","slug":"frye-on-victoria-college-and-canadian-culture","status":"publish","type":"post","link":"https:\/\/macblog.mcmaster.ca\/fryeblog\/2012\/05\/30\/frye-on-victoria-college-and-canadian-culture\/","title":{"rendered":"Frye on Victoria College and Canadian Culture"},"content":{"rendered":"
\"\"<\/a>

Old Vic, the original building of Victoria College<\/p><\/div>\n

Victoria\u2019s Contribution to the Development of Canadian Culture<\/strong><\/em><\/p>\n

Northrop Frye<\/strong><\/p>\n

\u00a0The following talk was presented at Victoria College on 10 November 1977.\u00a0 It has not been previously published. Although the talk seems to end abruptly, there is no indication in the typescript that additional material followed from what we have here.
\n<\/strong><\/em><\/p>\n

My three predecessors in this series have built up a picture of a <\/em>highly rational ethos and a lively atmosphere of debate and argument, sometimes good humoured and sometimes acrimonious. \u00a0The axiom of any liberal arts college with a church connection must always be that faith and reason are complementary and not contradictory. \u00a0When faith and reason collide, as unfortunately they keep doing with the greatest regularity, the community becomes polarized. \u00a0By one group, reason is seen as under\u00admining faith, and so, eventually, morals. \u00a0By the other group, the insistence on faith which contradicts instead of fulfilling the demands of reason is seen as stifling all liberal knowledge and intellectual honesty. \u00a0This issue became particularly acute in Victoria College after Darwinian evolution had begun to make its impact and the so-called \u201chigher criticism\u201d of the Bible had begun. Victoria adopted an \u201cif you can\u2019t lick \u2019em, join \u2019em\u201d attitude to evolution. \u00a0This approach to the Bible was preoccupied with the question of whether the account of Creation in Genesis was poetic or scientific. \u00a0Many people in the Faculty of Theology had been trained in science, and brought to the study of the Bible minds that had been brought up in such areas as chemistry and biology.<\/p>\n

For my purposes I have to begin with this issue, and isolate in it a cultural dimension, that I think is likely to be overlooked. \u00a0The average Victoria student in the nineteenth century, coming from a Methodist background, found himself in a world that was split imaginatively rather than intellectually. \u00a0\u00a0In front of him was a tough, gritty, competitive world of nineteenth century Upper Canada. \u00a0Tucked away in a corner of his mind, and given an airing on devotional occasions, was a world of magic, wonder and mystery, in which Jonah could spend three days in a fish\u2019s belly and Elijah could go up to heaven in a chariot of fire. \u00a0The split between the two worlds enabled most students to deal with the contemporary world before them very effectively on its own terms. \u00a0But having the other world on their minds helped to keep a cultural balance.<\/p>\n

The Massey family bulks very large in early Victoria history, and although Vincent Massey was a graduate of University College, he did a great deal for the Victoria community both during his term as Senior Tutor in Burwash and later. \u00a0He became, of course, a major cultural influence for the whole of Canada, particularly through the Commission which he chaired, and which brought out the \u201cMassey Report\u201d in 1949. \u00a0The introduction to this report, almost certainly written by Massey himself, spoke of the roots of cultural life in nineteenth century Canada, with strong emphasis on the role played by the church. \u00a0He begins with a tribute to the expert and dedicated church organists who came from England to Canada. \u00a0My own music teacher [George Ross] was, one of them, and I well remember how the congregation of St. John\u2019s United Church in Moncton used to make their way out of the church with no notion that they were being wrapped up in something like the St. Anne\u2019s Fugue. He then goes on to speak of the roots of literature:<\/p>\n

Not only in music but in letters did the church make important contributions to the life of the community. \u00a0The rector or the pastor of the church lectured on Dante or on Browning, on Victor Hugo or on Lewis Carroll; he was in wide demand with his lantern slides of London or the Holy Land, and in many of the smaller places his was the only library for many miles.<\/p><\/blockquote>\n

When I reread this, my eye paused on the phrase \u201clantern slides of the Holy Land.\u201d \u00a0It indicates the way in which the Bible was not simply a source of faith and morals, but an imaginative and cultural focus as well. \u00a0The controversies between faith and reason are usually presented simply in their own terms, and as late as the novels of Grace Irwin, some of them written in 1969, that is how they were still being presented as the realities of faith colliding with the unrealities of human rationalizing. \u00a0But I think that the cultural dimension in the display is in the long run more important. \u00a0Perhaps the rationalizers and higher critics of the Bible, however admirable their motivation, did not realize the extent to which, in assigning the magic and miracle of the Bible to unreality, they were making the entire world as tough and gritty and competitive as the world of ordinary life.<\/p>\n

One of the earlier poems of E. J. Pratt, which appeared in Newfoundland Verse<\/em>, is called\u00a0 \u201cThe Epigrapher\u201d:<\/p>\n

 <\/p>\n

His head was like his lore\u2014antique,<\/p>\n

His face was thin and sallow-sick,<\/p>\n

With god-like accent he could speak<\/p>\n

Of Egypt\u2019s reeds or Babylon\u2019s brick<\/p>\n

Or sheep-skin codes in Arabic . . .<\/p><\/blockquote>\n

 <\/p>\n

And every occult Hebrew tale<\/p>\n

He could expound with learned ease,<\/p>\n

From Aaron\u2019s rod to Jonah\u2019s whale.<\/p>\n

He had held the skull of Rameses\u2013\u2013<\/p>\n

The one who died from boils and fleas . . .<\/p><\/blockquote>\n

 <\/p>\n

From that time onward to the end,<\/p>\n

His mind had had a touch of gloom;<\/p>\n

His hours with jars and coins he\u2019d spend,<\/p>\n

And ashes looted from a tomb,\u2014<\/p>\n

Within his spare and narrow room . . .<\/p><\/blockquote>\n

 <\/p>\n

And thus he trod life\u2019s narrow way,\u2014<\/p>\n

His soul as peaceful as a river\u2014<\/p>\n

His understanding heart all day<\/p>\n

Kept faithful to a stagnant liver.<\/p>\n

 <\/p><\/blockquote>\n

This poem puzzled me for many years, partly because of the curious virulence of the tone, which was unusual for Pratt.\u00a0\u00a0 What was it about epigraphers that he disliked so much?\u00a0\u00a0 When the poem appeared,\u00a0 the best known scholars in that sort of area were Charles Currelly, whom I shall return to shortly, and S. H. Hooke, the great Old Testament scholar who after a somewhat turbulent career at Victoria College, went to the University of London. \u00a0But neither of them had stagnant livers: Currelly was a person of extra\u00adordinary drive and energy, and Hooke was an athlete of professional competence in several areas, who was still writing books with unabated enthusiasm in his nineties. \u00a0It seems to me that the antagonism is real to the kind of pedantry that unconsciously attempts to take out of life everything that the imagination needs to nourish it.<\/p>\n

Again, in James Reaney\u2019s play, Colours in the Dark<\/em>,<\/span> a certain Dr. Button is introduced, who lectures on the Bible and finds great delight in telling his students that the Bible contains nothing except the most primitive and repulsive forms of superstition. \u00a0One distressed student says: \u201cBut don\u2019t you believe in anything?\u201d \u00a0Dr. Button says: \u201cNo, not since I caught old Professor So-and-so putting twelfth\u2011century shards in a <\/em>ninth\u2011century dig.\u201d \u00a0\u00a0Here again the issue is presented as one of faith against reason, but the real issue is that of imagination against minimal reality.<\/p>\n","protected":false},"excerpt":{"rendered":"

Victoria\u2019s Contribution to the Development of Canadian Culture Northrop Frye \u00a0The following talk was presented at Victoria College on 10 November 1977.\u00a0 It has not been previously published. Although the talk seems to end abruptly, there is no indication in the typescript that additional material followed from what we have here. My three predecessors in […]<\/p>\n","protected":false},"author":24,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_monsterinsights_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","_links_to":"","_links_to_target":""},"categories":[1],"tags":[],"class_list":["post-29358","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"yoast_head":"\nFrye on Victoria College and Canadian Culture - The Educated Imagination<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/macblog.mcmaster.ca\/fryeblog\/2012\/05\/30\/frye-on-victoria-college-and-canadian-culture\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Frye on Victoria College and Canadian Culture - The Educated Imagination\" \/>\n<meta property=\"og:description\" content=\"Victoria\u2019s Contribution to the Development of Canadian Culture Northrop Frye \u00a0The following talk was presented at Victoria College on 10 November 1977.\u00a0 It has not been previously published. 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