Love Your Neighbour (I)

I said in a previous chapter that chastity was the most unpopular of the Christian virtues. But I am not sure I was right. I believe there is one even more unpopular. It is laid down in the Christian rule, ‘Thou shalt love thy neighbour as thyself.’ Because in Christian morals ‘thy neighbour’ includes ‘thy enemy’, and so we come up against this terrible duty of forgiving our enemies.

Every one says forgiveness is a lovely idea, until they have something to forgive, as we had during the war. And then, to mention the subject at all is to be greeted with howls of anger. It is not that people think this too high and difficult a virtue: it is that they think it hateful and contemptible. ‘That sort of talk makes them sick,’ they say. And half of you already want to ask me, ‘I wonder how you'd feel about forgiving the Gestapo if you were a Pole or a Jew?’

So do I. I wonder very much. Just as when Christianity tells me that I must not deny my religion even to save myself from death by torture, I wonder very much what I should do when it came to the point. I am not trying to tell you in this book what I could do — I can do precious little — I am telling you Christianity is. I did not invent it. And there, right in the middle of it, I find ‘Forgive us our sins as we forgive those that sin against us.’ There is no slightest suggestion that we are offered forgiveness on any other terms. It is made perfectly clear that if we do not forgive we shall not be forgiven. There are no two ways about it. What are we to do?

C.S. Lewis – Mere Christianity - Book 3: Christian Behaviour ‘Forgiveness’

The C. S. Lewis Story

I am in the midst of writing The Professor of Narnia: The C. S. Lewis Story which will be published by Believe Books in September 2008. This will be a biography of C. S. Lewis targeted for older children and youth.

Here is a description of the book:

Have you ever wanted to meet the man behind the magical land of Narnia? Now you can meet C. S. Lewis, the Oxford tutor and Cambridge professor who wrote the seven books: The Chronicles of Narnia. Learn what made the creator of the most beloved fairy tales of the 20th century the man who he was. Along the way you will visit all the important places of Lewis’s life: from Belfast, Northern Ireland to the steps of the Parthenon in Greece and you will also meet some of Lewis’s best friends, like J. R. R. Tolkien, author of The Hobbit and The Lord of the Rings.

Your tour guide for this fabulous journey is Will Vaus, author of Mere Theology: A Guide to the Thought of C. S. Lewis, founder of three C. S. Lewis Societies, leader of a C. S. Lewis tour to England, and one of the few people in the world who actually lived in The Narnia Cottage in Ireland. Will stepped through the wardrobe door for the first time when he was 9 years old, and now that he has three sons of his own he knows how much every young person who reads the Narnia books or has seen the blockbuster Disney/Walden Media Narnia movies wants to know more about the author of these delightful stories, C. S. Lewis. So come along for the ride and you may even get to meet the great lion Aslan himself.

Will Vaus (M. Div., Princeton Theological Seminary) has served as a pastor in California, the Carolinas and Pennsylvania. He is the President of Will Vaus Ministries, an international creative communications outreach.

Literary Influences and the Critics

I don't think Tolkien influenced me, and I am certain that I didn't influence him. That is, didn't influence what he wrote. My continual encouragement, carried to the point of nagging, influenced him very much to write at all with that gravity and at that length. In other words I acted as a midwife not as a father. The similarities between his work and mine are due, I think, (a) To nature - temperament. (b) to common sources. We are both soaked in Norse mythology, George MacDonald's fairy-tales, Homer, Beowulf, and medieval romance. Also, of course, we are both Christians (he, an R.C.).

The relevance of your problem to 'Higher Criticism' is extremely important. Reviewers of his books and mine, both friendly & hostile, constantly put forward imaginary histories of their composition. I do not think any one of these has ever borne the slightest resemblance to the real history. (e.g. they think his deadly Ring is a symbol of the atom bomb. Actually his myth was developed long before the atom bomb had been heard of).

You see the moral. These critics, in dealing with us, have every advantage which modern scholars lack in dealing with Scripture. They are dealing with authors who have the same mother tongue, the same education, and inhabit the same social & political world as their own, and inherit the same literary traditions. In spite of this, when they tell us how the books were written they are all wildly wrong! After that what chance can there be that any modern scholar can determine how Isaiah or the Fourth Gospel… came into existence? I should put the odds at 10,000 to 1 against you all.

The Narnian series is not exactly allegory. I'm not saying “Let us represent in terms of märchen (Fairy Tales) the actual story of this world.” Rather, “Supposing the Narnia world, let us guess what form the activities of the Second Person or Creator, Redeemer, and Judge might take there.” This, you see, overlaps with allegory but is not quite the same.

C.S. Lewis - The Collected Letters of C.S. Lewis: Volume III, Letter to Francis Anderson 23 Sept 1963

Lewis and Passion

The most passionate performance that night might have been Luciano Pavarotti's climactic aria from Puccini’s opera "Turandot.” Yet Puccini's magnificent music might not have stirred C. S. Lewis' heart as dramatically as did Richard Wagner's operas, especially "The Ring of the Nibelung." He was ecstatic about its mythical themes[10] and powerful music. In his book, Surprised by Joy, he described his passion:

"All this time I had still not heard a note of Wagner's music, though the very shape of the printed letters of his name had become to me a magical symbol.... I first heard a record of the Ride of the Valkyries.... To a boy already crazed with 'the Northernness' [the Norse and Germanic myths behind Wagner's work], the Ride came like a thunderbolt.... [I]t was... a new kind of pleasure, if indeed 'pleasure' is the right word, rather than trouble, ecstasy, astonishment, 'a conflict of sensations without name." [page 75]

"We are taught in the Prayer Book to 'give thanks to God for His great glory.'... I came far nearer to feeling this about the Norse gods whom I disbelieved in than I had ever done about the true God while I believed. Sometimes I can almost think that I was sent back to the false gods there to acquire some capacity for worship...." [page 77]

But God warns us, "You love evil more than good...." [Psalm 52:3] "

C.S. Lewis - Surprised by Joy

Auden on Williams

The poet W. H. Auden, who worked with Williams on a collection of Poetry he edited for Oxford University Press, had perhaps a stronger response to Williams. Many years after first meeting him, he would recall that interview in surprising terms and mark it as one of the events that led him to embrace the Christian faith:

"For the first time in my life, [I] felt myself in the presence of personal sanctity... I had met many good people before who made me feel ashamed of my own shortcomings but in the presence of this man... I did not feel ashamed. I felt transformed into a person who was incapable of doing or thinking anything base or unloving (I later discovered that he had had a similar effect on many other people.)"

How could a conversation about 'literary business' generate such an aura of 'personal sanctity'? ... Williams simply made an exceptionally powerful impression on almost all who knew him... though in more variable ways...

From The Narnian: The Life and Imagination of C.S. Lewis by Alan Jacobs (HarperCollins, 2005) pages 196-198.

On the Death of Charles Williams

[Longwall Street, Oxford]

This is what John Wain, an undergrad during the war but later Professor of Poetry, wrote on hearing of Williams' death: “I was walking from Longwall Street, where I lodged, towards St. John's, and had just reached the Clarendon Building when a girl I knew by sight came peddling round the corner from New College Lane. "John", she called out, "Charles Williams is dead." She had never spoken to me before, and normally would have avoided using my Christian name. But this was a general disaster, like an air-raid, and the touch of comradliness was right. I asked her for details, but she knew nothing except that he was dead. In any case, she could not talk, she was only just not crying. I walked on towards St. John's. The war with Germany was over. Charles Williams was dead. And suddenly Oxford was a different place. There was still so much to enjoy, much to love and hate, much to get used to; but the war-time Oxford of my undergraduate days had disappeared. Its pulse had stopped with the pulse of Williams."

John Wain was also, of course, a member of the Inklings

Why desire Heaven?

["The Plains of Heaven" by John Martin. This wonderful (and huge) painting can be seen in the London Tate Gallery -- worth a visit just to see it]

We are very shy nowadays of even mentioning heaven. We are afraid of the jeer about 'pie in the sky', and of being told that we are trying to 'escape' from the duty of making a happy world here and now into dreams of a happy world elsewhere. But either there is 'pie in the sky' or there is not. If there is not, then Christianity is false, for this doctrine is woven into its whole fabric. If there is, then this truth, like any other, must be faced, whether it is useful at politicial meetings or not. Again, we are afraid that heaven is a bribe, and that if we make it our goal we shall no longer be disinterested. It is not so. Heaven offers nothing that a mercenary soul can desire. It is safe to tell the pure in heart that they shall see God, for only the pure in heart want to. There are rewards that do not sully motives. A man's love for a woman is not mercenary because he wants to marry her, nor his love for poetry mercenary because he wants to read it, nor his love of exercise less disinterested because he wants to run and leap and walk. Love, by definition, seeks to enjoy its object.

C.S. Lewis, The Problem of Pain (1940)

A brief extract from a poem "The fall of Gil-galad" -- sung Sam Gamgee to the company on Weathertop before the attack of the Nazgûl.

Gil-galad was an Elven-king.
Of him the harpers sadly sing:
the last whose realm was fair and free
between the Mountains and the Sea.

His sword was long, his lance was keen,
his shining helm afar was seen;
the countless stars of heaven's field
were mirrored in his silver shield.

But long ago he rode away,
and where he dwelleth none can say;
for into darkness fell his star
in Mordor where the shadows are.

"That's all I know," stammered Sam, blushing.
"I learned it from Mr. Bilbo when I was a lad."

The true end of Humility

You must therefore conceal from the patient the true end of Humility. Let him think of it not as self-forgetfulness but as a certain kind of opinion (namely, a low opinion) of his own talents and character. Some talents, I gather, he really has. Fix in his mind the idea that humility consists in trying to believe those talents to be less valuable than he believes them to be . No doubt they are in fact less valuable than he believes, but that is not the point. The great thing is to make him value an opinion for some quality other than truth, thus introducing an element of dishonesty and make-believe into the heart of what otherwise threatens to become a virtue. By this method thousands of humans have been brought to think that humility means pretty women trying to believe they are ugly and clever men trying to believe they are fools. And since what they are trying to believe may, in some cases, be manifest nonsense, they cannot succeed in believing it and we have the chance of keeping their minds endlessly revolving on themselves in an effort to achieve the impossible.

C. S. Lewis, The Screwtape Letters (1942)

Excerpt from: "Spirits in Bondage: A Cycle of Lyrics" by Clive Hamilton [C.S. Lewis]

Published under the pseudonym, Clive Hamilton, Spirits in Bondage was C. S. Lewis' first book. Most of the poems appear to have been written between1915 and 1918, (he would have been between 17 and 20 years old) a period during which Lewis was a student under W. T. Kirkpatrick, a military trainee at Oxford, and a soldier serving in the trenches of World War I. This was a time when Lewis struggled with the difficult issues presented by The Great War, and also his growing cynicism about the existence of God.

Come let us curse our Master ere we die,
For all our hopes in endless ruin lie.
The good is dead. Let us curse God most High.

Four thousand years of toil and hope and thought
Wherein man laboured upward and still wrought
New worlds and better, Thou hast made as naught.

We built us joyful cities, strong and fair,
Knowledge we sought and gathered wisdom rare.
And all this time you laughed upon our care,

And suddenly the earth grew black with wrong,
Our hope was crushed and silenced was our song,
The heaven grew loud with weeping. Thou art strong.

(Second part of the extract later in the week)

Good Friday

[Easter Springtide : Vitali Linitsky]

"For whatever reason God chose to make man as he is - limited and suffering and subject to sorrows and death -- he had the honesty and courage to take his own medicine. Whatever game he is playing with his creation, he has kept his own rules and played fair. He can exact nothing from man that he has not exacted from himself. He has himself gone through the whole human experience, from the trivial irritations of family life and the cramping restrictions of hard work and lack of money to the worst horrors of pain and humiliation, defeat, despair, and death. When he was a man, he played the man. He was born in poverty and died in disgrace and thought it well worthwhile."

.

"The Man born to be King" - Dorothy L. Sayers

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Like her friends C.S. Lewis, T.S. Eliot, and Charles Williams, Sayers was a brilliant Christian thinker... who took doctrine seriously and bristled at the growth of "fads, schisms, heresies, and anti-Christ" within the Church of England. Just how satisfying Christianity was for her became clear in 1938 when she wrote a Sunday editorial for the Times: "The Christian faith is the most exciting drama that ever staggered the imagination of man... and the dogma is the drama."

.

"The man born to be King" a radio drama in six parts first broadcast in 1943 was instigated as a direct result of encouragement from Jack Lewis.

Forward to "Essays presented to Charles Williams"

"In this book the reader is offered the work of one professional author, two dons, a solicitor, a friar, and a retired army officer; if he feels disposed to complain of hotchpotch (which incidentally is an excellent dish; consult the NOCTES AMBROSIANAE) I must reply that the variety displayed by this little group is far too small to represent the width of Charles William's friendships. Nor are we claiming to represent it. Voices from many parts of England -- voices of people often very different from ourselves -- would justly rebuke our presumption if we did. We know that he was as much theirs as ours: not only, nor even chiefly, because of his range and versatility, great though these were, but because, in every circle that he entered, he gave the whole man. I had almost said that he was at everyone's disposal, but those words would imply a passivity on his part, and all who knew him would find the implication ludicrous. You might as well say that an Atlantic breaker on a Cornish beach is 'at the disposal' of all whom it sweeps off their feet.

If the authors of this book were to put forward any claim, it would be, and that shyly, that they were for the last few years of his life a fairly permanent nucleus among his literary friends. He read us his manuscripts and we read him ours: we smoked, talked, argued, and drank together (I must confess that with Miss Dorothy Sayers I have seen him drink only tea: but that was neither his fault nor hers). "Of many such talks this collection is not unrepresentative."

C.S. Lewis

The Geste of Beren and Lúthien

Lines 3478 to 3537 tell of Beren and Lúthien’s arrival, in enchanted form as a werewolf and bat, accompanied by Huan at the very gates of Angband.

Ashes and dust and thirsty dune
withered and dry beneath the moon,
under the cold and shifting air
sifting and sighing, bleak and bare;
of blistered stones and gasping sand,
of splintered bones was built that land,
o'er which now slinks with powdered fell
and hanging tongue a shape of hell
Many parching leagues lay still before
when sickly day crept back once more;
many choking miles yet stretched ahead
when shivering night once more was spread
with doubtful shadow and ghostly sound
that hissed and passed o'er dune and mound.
A second morning in cloud and reek
struggled, when stumbling, blind and weak;
a wolvish shape came staggering forth
and reached the foothills of the North;
upon its back there folded lay
a crumpled thing that blinked at day.
The rocks were reared like bony teeth,
and claws that grasped from opened sheath,
on either side the mournful road
that onward led to that abode
far up within the Mountain dark
with tunnels drear and portals stark.
They crept within a scowling shade,
and cowering darkly down them laid
Long lurked they there beside the path,
and shivered, dreaming of Doriath,
of laughter and music and clean air,
in fluttered leaves birds singing fair.
They woke, and felt the trembling sound,
the beating echo far underground
shake beneath them, the rumour vast
of Morgoth's forges; and aghast
they heard the tramp of stony feet
that shod with iron went down that street:
the Orcs went forth to rape and war,
and Balrog captains marched before.

They stirred, and under cloud and shade
at eve stepped forth, and no more stayed;
as dark things on dark errand bent
up the long slopes in haste they went.
Ever the sheer cliffs rose beside,
where birds of carrion sat and cried;
and chasms black and smoking yawned,
whence writhing serpent-shapes were spawned;
until at last in that huge gloom,
heavy as overhanging doom,
that weighs on Thangorodrim's foot
like thunder at the mountain's root,
they came, as to a sombre court
walled with great towers, fort on fort
of cliffs embattled, to that last plain
that opens, abysmal and inane,
before the final topless wall
of Bauglir's immeasurable hall,
whereunder looming awful waits
the gigantic shadow of his gates.

The Geste of Beren and Lúthien

Lines 2510 to 2565 tell of Lúthien and the hound of Nargothrond (the hound of Valinor), Huan, who is to play a major part in the unfolding tale.

At Lúthien's feet there day by day
and at night beside her couch would stay
Huan the hound of Nargothrond;
and words she spoke to him soft and fond:
'O Huan, Huan, swiftest hound
that ever ran on mortal ground,
what evil doth thy lords possess
to heed no tears nor my distress?
One Barahir all men above
good hounds did cherish and did love;
one Beren in the friendless North,
when outlaw wild he wandered forth,
had friends unfailing among things
with fur and fell and feathered wings,
and among the spirits that in stone
in mountains old and wastes alone
still dwell. But now nor Elf nor Man,
none save the child of Melian,
remembers him who Morgoth fought
and never to thraldom base was brought.'

Nought said Huan; but Curufin
therafter never near might win
to Lúthien, nor touch that maid,
but shrank from Huan's fangs afraid.
Then on a night when autumn damp
was swathed about the glimmering lamp
of the wan moon, and fitful stars
were flying seen between the bars
of racing cloud, when winter's horn
already wound in trees forlorn,
lo! Huan was gone. Then Lúthien lay
fearing new wrong, till just ere day,
when all is dead and breathless still
and shapeless fears the sleepless fill,
a shadow came along the wall.
Then something let there softly fall
her magic cloak beside her couch.
Trembling she saw the great hound crouch
beside her, heard a deep voice swell
as from a tower a far slow bell.

Thus Huan spake, who never before
had uttered words, but twice more
did speak in elven tongue again:
'Lady beloved, whom all Men,
whom elfinesse, and whom all things
with fur and fell and feathered wings
should serve and love--arise! away!
Put on thy cloak! Before the day
comes over Nargothrond we fly
to Northern perils, thou and I.'
And ere he ceased he counsel wrought
for achievement of the thing they sought.
There Lúthien listened in amaze,
and softly on Huan did she gaze.
Her arms about his neck she cast—
in friendship that to death should last.

The Geste of Beren and Lúthien

Lines 2064 to 2110 tell of Thû, or as he was known in ‘The Lord of the Rings’, Sauron. In the Geste, Sauron is a servant of Morgoth, dwelling in his tower on the Wizard’s Isle on the borders of the North where Morgoth dwelt in Angband.

Men called him Thû, and as a god
in after days beneath his rod
bewildered bowed to him, and made
his ghastly temples in the shade.
Not yet by Men enthralled adored,
now was he Morgoth's mightiest lord,
Master of Wolves, whose shivering howl
for ever echoed in the hills, and foul
enchantments and dark sigaldry
did weave and wield. In glamoury
that necromancer held his hosts
of phantoms and of wandering ghosts,
of misbegotten or spell-wronged
monsters that about him thronged,
working his bidding dark and vile:
the werewolves of the Wizard's Isle.
From Thû their coming was not hid;
and though beneath the eaves they slid
of the forest's gloomy-hanging boughs,
he saw them afar, and wolves did rouse:
'Go! fetch me those sneaking Orcs,' he said,
'that fare thus strangely, as if in dread,
and do not come, as all Orcs use
and are commanded, to bring me news
of all their deeds, to me, to Thû.'

From his tower he gazed, and in him grew
suspicion and a brooding thought,
waiting, leering, till they were brought.
Now ringed about with wolves they stand,
and fear their doom. Alas! the land,
the land of Narog left behind!
Foreboding evil weights their mind,
as downcast, halting, they must go
and cross the stony bridge of woe
to Wizard's Isle, and to the throne
there fashioned of blood-darkened stone.
'Where have ye been? What have ye seen?'
'In Elfinesse; and tears and distress,
the fire blowing and the blood flowing,
these have we seen, there have we been.
Thirty we slew and their bodies threw
in a dark pit. The ravens sit
and the owl cries where our swath lies.'
'Come, tell me true, O Morgoth's thralls,
what then in Elfinesse befalls?
What of Nargothrond? Who reigneth there?
Into that realm did your feet dare?’

The Geste of Beren and Lúthien

Of Lúthien's escape from Doriath, where Thingol had imprisoned her for her own safety, on a rope made from her own hair. (Lines 1,502 to 1,583)

Then did she lave her head and sing
a theme of sleep and slumbering,
profound and fathomless and dark
as Lúthien's shadowy hair was dark--
each thread was more slender and more fine
than threads of twilight that entwine
in filmy web the fading grass
and closing flowers as day doth pass.
Now long and longer grew her hair,
and fell to her feet, and wandered there
like pools of shadow on the ground.
Then Lúthien in a slumber drowned
was laid upon her bed and slept,
till morning through the windows crept
thinly and faint. And then she woke,
and the room was filled as with a smoke
and with an evening mist, and deep
she lay thereunder drowsed in sleep.
Behold! her hair from windows blew
in morning airs, and darkly grew
waving about the pillars grey
of Hirilorn at break of day.
then groping she found her little shears,
and cut the hair about her ears,
and close she cropped it to her head,
enchanted tresses, thread by thread.
Thereafter grew they slow once more,
yet darker than their wont before.

And now was her labour but begun:
long was she spinning, long she spun;
and though with elvish skill she wrought,
long was her weaving. If men sought
to call her, crying from below,
'Nothing I need,' she answered, 'go!
I would keep my bed, and only sleep
I now desire, who waking weep.'
Then Dairon feared, and in amaze
he called from under; but three days
she answered not. Of cloudy hair
she wove a web like misty air
of moonless night, and thereof made
a robe as fluttering-dark as shade
beneath great trees, a magic dress
that all was drenched with drowsiness,
enchanted with a mightier spell
than Melian's raiment in that dell
wherein of yore did Thingol roam
beneath the dark and starry dome
that hung above the dawning world.
And now this robe she round her furled,
and veiled her garments shimmering white;
her mantle blue with jewels bright
like crystal stars, the lilies gold,
were wrapped and hid; and down there rolled
dim dreams and faint oblivious sleep
falling about her, to softly creep
through all the air. Then swift she takes
the threads unused; of these she makes
a slender rope of twisted strands
yet long and stout, and with her hands
she makes it fast unto the shaft
of Hirilorn. Now, all her craft
and labour ended, looks she forth
from her little window facing North.
Already the sunlight in the trees
is drooping red, and dusk she sees
come softly along the ground below,
and now she murmurs soft and slow.
Now chanting clearer down she cast
her long hair, till it reached at last
from her window to the darkling ground.
Men far beneath her heard the sound;
but the slumbrous strand now swung and swayed
above her guards. their talking stayed,
they listened to her voice and fell
suddenly beneath a binding spell.
Now clad as in a cloud she hung;
now down her ropéd hair she swung
as light as squirrel, and away,
away, she danced, and who could say
what paths she took, whose elvish feet
no impress made a-dancing fleet?

The Geste of Beren and Lúthien

For our second excerpt from ‘The Geste’ we find Beren and Lúthien in Doriath before the King Thingol and his consort Melian. (Lines 1,012 to 1,055)

Then Beren looked upon the king
and stood amazed; and swift a ring
of elvish weapons hemmed him round.
Then Beren looked upon the ground,
or Melian's gaze had sought his face,
and dazed there drooped he in the place,
and when the king spake deep and slow;
'Who are thou stumblest hither? Know
that none unbidden seek this throne
and ever leave these halls of stone!'
no word he answered, filled with dread.
But Lúthien answered in his stead;
'Behold, my father, one who came
pursued by hatred like a flame!
Lo! Beren son of Barahir!
What need hath he thy wrath to fear,
foe of our foes, without a friend,
whose knees to Morgoth do not bend?'
'Let Beren answer!' Thingol said.
'What wouldst thou here? What hither led
thy wandering feet, O mortal wild?
How hast thou Lúthien beguiled
or darest thus to walk this wood
unmasked, in secret? Reason good
'twere best declare now if thou may,
or never again see the light of day!

Then Beren looked in Lúthien's eyes
and saw a light of starry skies,
and thence was slowly drawn his gaze
to Melian's face. As from a maze
of wonder dumb he woke; his heart
the bonds of awe there burst apart
and filled with the fearless pride of old;
in his glance now gleamed and anger cold.
'My feet hath fate, O king,' he said,
'here over the mountains bleeding led,
and what I sought not I have found,
and love it is hath here me bound.
Thy dearest treasure I desire;
nor rocks nor steel nor Morgoth's fire
nor all the power of Elfinesse
shall keep that gem I would possess.
For fairer than are born to Men
A daughter hast thou, Lúthien.'

Elu, more commonly known as Thingol, was the King of Doriath and High King of the Sindar. Born Elwë during the first years of the Eldar, he was the older brother of Olwë and Elmo. He was also a good friend of Finwë, High King of the Noldor. Thingol would become a central figure of The Silmarillion, instigating the Quest for the Silmaril, the greatest victory of the First Age, but ultimately the cause of his own doom.

The Geste of Beren and Lúthien

(For our first excerpt, the first 22 lines of the Geste, that, C.S. Lewis praised in it’s first draft, as “melodious movement”, a description of Thingol and his dwelling, the Thousand Caves, in the forests of Doriath).

Book I.
A king there was in days of old:
ere Men yet walked upon the mould
his power was reared in cavern's shade,
his hand was over glen and glade.
His shields were shining as the moon,
his lances keen of steel were hewn,
of silver grey his crown was wrought,
the starlight in his banners caught;
and silver thrilled his trumpets long
beneath the stars in challenge strong;
enchantment did his realm enfold,
where might and glory, wealth untold,
he wielded from his ivory throne
in many-pillared halls of stone.
There beryl, pearl, and opal pale,
and metal wrought like fishes' mail,
buckler and corslet, axe and sword,
and gleaming spears were laid in hoard —
all these he had and loved them less
than a maiden once in Elfinesse;
for fairer than are born to Men
a daughter had he, Lúthien.

Of Beren & Lúthien

Lúthien, called 'Lúthien Tinuviel' by Beren (Nightingale, daughter of twilight in Sindarin), was the fairest of the elven maids of Beleriand, and lived in the First Age of the Sun before the War of Wrath. Her story and fate is tied inevitably to Beren son of Barahir, with whom she fell in love when he wandered into Doriath. Lúthien Tinuviel was daughter of the great King Thingol of Doriath, greatest of the Teleri elves, who would not give his daughter freely, especially to a mortal man. So, Upon Thingol's discovery of Beren's presence in his land, he sent for him and, having sworn not to harm the man, set before him a quest to recover a Silmaril from Morgoth's iron crown. Upon the successful completion of this quest, Beren would be allowed to marry Lúthien, as they desired.

So, Beren set out upon his quest while Lúthien, imprisoned by Melian the Queen of Doriath to stop her from following Beren into hell, devised a means of escape from her prison in order to follow her love. Beren travelled to Nargothrond and there gained the help of King Felagund while gaining strong enemies in the Sons of Feanor. Beren and the party left Nargothrond and travelled north disguised as orcs until they came to Wizard's Isle and were imprisoned by Thu (Sauron), Lord of Wolves. Lúthien flees Doriath to help Beren and, with the help of Haun, great hound of the Valar, they destroy Wizard's Isle and free Beren (Felagund and his companions had died in captivity at the hands of Thu's wolves).

Beren and Lúthien wander until they approach Doriath and Beren steals away from Lúthien while she sleeps and goes to Angband to fulfill his quest. Before approaching Thangorodrim Lúthien and Huan once again find him and, with the help of Lúthien's elvish magic, they approach Angband in the guise of a werewolf and bat. They enter Angband and steal a Silmaril from Morgoth's crown while he is enchanted by Lúthien. Beren loses the stone, however, when the great wolf Carcharas bites off the hand of Beren that holds the Silmaril. It is regained, however, in Doriath, when Carcharas is killed by Huan and Beren in the end fulfills his quest to Thingol.

For a week or two, I thought I might run a few lines of JRRT's epic Beren & Lúthien poem... The The Lay of Leithian. Here first, is the synopsis.

Lewis's Cathedral

"It's fun laying out all my books as a cathedral. Personally I'd make Miracles and the other 'treatises' the cathedral school: my children's stories are the real side-chapels, each with its own little altar."

C.S. Lewis