After Prayers, Lie Cold

Arise my body, my small body, we have striven
Enough, and He is merciful; we are forgiven.
Arise small body, puppet-like and pale, and go,
White as the bed-clothes into bed, and cold as snow,
Undress with small, cold fingers and put out the light,
And be alone, hush'd mortal, in the sacred night,
-A meadow whipt flat with the rain, a cup
Emptied and clean, a garment washed and folded up,
Faded in colour, thinned almost to raggedness
By dirt and by the washing of that dirtiness.
Be not too quickly warm again. Lie cold; consent
To weariness' and pardon's watery element.
Drink up the bitter water, breathe the chilly death;
Soon enough comes the riot of our blood and breath.

C.S. Lewis ~ Poems (Geoffrey Bles) 1964

True Cultivation?

What were the qualities which the good tutor would look for, instil, and cultivate in his pupil in the year 1680?

Firstly, physical courage, without which all other inherited or acquired accomplishments would be not only useless, but worse than useless, serving merely to emphasize the lack of the one essential quality. Politeness: a knowledge of the world: piety, or at worst, a scrupulous observance of the externals of religion: an open-handed carelessness, real or simulated, in money matters: conformity to a standard of good taste high enough to enable one to offer intelligent criticism of a cook, a sermon, a jewel, a play, or the layout of a friend's garden. If nature has endowed you with any brains, so much the better, for you will have the much envied gift of being able to say a good thing, or of turning out an acceptable set of drawing room verses. But otherwise, dispossession of brains is not a quality to be paraded, still less must you make a show of acquired knowledge; Chavigny, in 1705, published a conversation piece for the guidance of the would-be honnete homme which contains this significant bit of dialogue:

Q. “Is it necessary for persons of quality to understand painting, music,
and architecture?”

A. “It is a good thing that they should be instructed in these matters,
but they must not let it appear that they are skilled in them."

An affectation of amateurishness, in fact, is that which gives the final polish to the well-bred man's character.

W.H. ‘Warnie’ Lewis ~ The Sunset of the Splendid Century
(William Sloan Associates) 1955

The Clerk

The clerk sat on a stool

And added up a column,

Looking a very fool,

Staid he was and solemn.

He said :

' Nineteen and one,

Mark nought and carry two,'

And that was all that he had done

And all that he could do.

The clerk sat on his stool

And another line began :

The heroes called him fool

But God had called him man.

He said :

' Two fives are ten

And carry one along.

'The devil shuddered in his den

And Heaven broke forth in song.

Charles Williams ~ Poems of Conformity (1917) Milford-OUP

Goblin Feet

I am off down the road
Where the fairy lanterns glowed
And the little pretty flittermice are flying :
A slender band of grey
It runs creepily away
And the hedges and the grasses are a-sighing.
The air is full of wings,
And of blundering beetle- things
That warn you with their whirring and their humming.
O ! I hear the tiny horns
Of enchanted leprechauns
And the padding feet of many gnomes a-coming !

O ! the lights : O ! the gleams : O ! the little tinkly sound
O ! the rustle of their noiseless little robes :
O ! the echo of their feet — of their little happy feet :
O ! their swinging lamps in little starlit globes.

I must follow in their train
Down the crooked fairy lane
Where the coney-rabbits long ago have gone,
And where silverly they sing
In a moving moonlit ring
All a-twinkle with the jewels they have on.
They are fading round the turn
Where the glow-worms palely burn
And the echo of their padding feet is dying !
O ! it's knocking at my heart —
Let me go ! O ! let me start !
For the little magic hours are all a-flying.

O ! the warmth ! O ! the hum ! O ! the colours in the dark !
O ! the gauzy wings of golden honey-flies !
O ! the music of their feet — of their dancing goblin feet !
O ! the magic ! O ! the sorrow when it dies.

J.R.R. Tolkien (Exeter) ~ Oxford Poetry (1915) Blackwell

The Loss of Youth?

After tea another walk... While I was hesitating in the wet grey twilight, a corncrake started up in a field of young wheat, and no nightingale could have ravished me as did its harsh song... As I plodded home in the rain, under weather conditions themselves extraordinarily reminiscent of old days, my mind was full of pictures evoked by the corncrake: particularly of smoking cigarettes with Jack on the top of the bow of the study window, reached by climbing out of our bedroom window.

But while my thoughts are tender, I could not summon a single regret; at 52 I may be nearing the end of the race, but how infinitely preferable it is to be 52 rather than 16! It is astonishing to me that practically the whole weight of literature takes it as axiomatic that nothing can make up for the loss of youth; at least Lamb and Stevenson are the only two men I can think of at the moment who have anything to say on the other side.

Meditating as I walked, I came to the conclusion that discontent and envy made the permanent background of my youth -- envy, hopeless permanent envy of those who were good at games: of those with attractive manners: of those who got their clothes made in town and owned motorbikes: even of those who were good looking: and all coupled with that self consciousness which at 15 or 16 can be a perfect torment...

No, give me the level road of the 'fifties', and anyone who likes may sigh for the ecstasies of youth. Ecstasies there are to be sure: I remember as if it were last week the first time I walked up College with a double first: but then so do I remember the time when I was senior enough to suffer agonies at being snubbed by the head of the House.

Warren H. Lewis, Brothers and Friends:
The Diaries of Major Warren Hamilton Lewis,
(ed. Clyde S. Kilby & Marjorie Lamp Mead, 1982)

The Meteorite

Among the hills a meteorite
Lies huge; and moss has overgrown,
And wind and rain with touches light
Made soft, the contours of the stone.

Thus easily can Earth digest
A cinder of sidereal fire,
And make her translunary guest
The native of an English shire.

Nor is it strange these wanderers
Find in her lap their fitting place,
For every particle that's hers
Came at the first from outer space.

All that is Earth has once been sky;
Down from the sun of old she came,
Or from some star that travelled by
Too close to his entangling flame.

Hence, if belated drops yet fall
From heaven, on these her plastic power
Still works as once it worked on all
The glad rush of the golden shower.

C.S. Lewis ~ Poems (1964)

"Dyson and Tolkien showed me..."

Now what Dyson and Tolkien showed me was this: that if I met the idea of sacrifice in a Pagan story I didn’t mind it at all; again, that if I met the idea of a god sacrificing himself to himself, I liked it very much and was mysteriously moved by it: again, that the idea of the dying and reviving god… similarly moved me provided I met it anywhere except in the Gospels. The reason was that in Pagan stories I was prepared to feel the myth as profound and suggestive of meanings beyond my grasp even tho’ I could not say in cold prose “what it meant”.

Now the story of Christ is simply a true myth: a myth working on us in the same way as the others, but with this tremendous difference that it really happened: and one must be content to accept it in the same way, remembering that it is God’s myth, where the others are men’s myth: i.e. the Pagan stories are God expressing Himself through the minds of poets, using such images as He found there, while Christianity is God expressing Himself through what we call “real things”. Therefore it is true, not in the sense of being a “description” of God (that no finite mind could take in) but in the sense of being the way in which God choose to (or can) appear to our faculties. The “doctrines” we get out of the true myth are of course less true: they are translations into our concepts and ideas of that what God has already expressed in a language more adequate, namely the actual incarnation, crucifixion, and resurrection. Does this amount to a belief in Christianity? At any rate I am now certain (a) That this Christian story is to be approached, in a sense, as I approach the other myths. (b) That it is the most important and full of meaning. I am also nearly certain that it really happened.

CS Lewis Collected Letters
Letter to Arthur Greeves – 18th October 1931

Of Tuor and his coming to Gondolin

[Image: ‘Tuor follows Voronwë’ by Peter Xavier Price]

When the first glimmers of day filtered grey amid the mists of Dimbar they crept back into the Dry River, and soon after its course turned eastward, winding up to the very walls of the mountains; and straight before them there loomed a great precipice, rising sheer and sudden from a steep slope upon which grew a tangled thicket of thorn-trees. Into this thicket the stony channel entered, and there it was still dark as night; and they halted, for the thorns grew far down the side of the gully, and their lacing branches were a dense roof above it, so low that often Tuor and Voronwë must crawl under like beasts stealing back to their lair.

But at last, as with great labour they came to the very foot of the cliff, they found an opening, as it were the mouth of a tunnel worn in the hard rock by waters flowing from the heart of the mountains. They entered, and within there was no light, but Voronwë went steadily forward, while Tuor followed with his hand upon his shoulder, bending a little, for the roof was low. Thus for a time they went on blindly, step by step, until presently they felt the ground beneath their feet had become level and free from loose stones. Then they halted and breathed deeply, as they stood listening. The air seemed fresh and wholesome, and they were aware of a great space around and above them; but all was silent, and not even the drip of water could be heard. It seemed to Tuor that Voronwë was troubled and in doubt, and he whispered: 'Where then is the Guarded Gate? Or have we indeed now passed it?'

'Nay,' said Voronwë. 'Yet I wonder, for it is strange that any incomer should creep thus far unchallenged. I fear some stroke in the dark.'

But their whispers aroused the sleeping echoes, and they were enlarged and multiplied, and ran in the roof and the unseen walls, hissing and murmuring as the sound of many stealthy voices.

J.R.R. Tolkien ~ Unfinished Tales: The First Age

The Tarot in Williams

"It doesn't matter, anyhow," Nancy hastily said. "Aren't they fascinating? But why are they? And what do they all mean? Henry, why are you looking at them like that?"

Henry indeed was examining the first card, the juggler, with close attention, as if investigating the smallest detail. It was a man in a white tunic, but the face, tilted back, was foreshortened, and darkened by the brim of some black cap that he wore: a cap so black that something of night itself seemed to have been used in the painting. The heavy shadow and the short pointed beard hid the face from the observer. On the breast of the tunic were three embroidered circles--the first made of swords and staffs and cups and coins, balanced one on the other from the coin at the bottom to the apex of two pointing swords at the top; and within this was a circle, so far as Nancy could see, made up of rounded representations of twenty of the superior cards each in its own round; and within that was a circle containing one figure, but that was so small she couldn't make out what it was. The man was apparently supposed to be juggling; one hand was up in the air, one was low and open towards the ground, and between them, in an arch, as if tossed and caught and tossed again, were innumerable shining balls. In the top left-hand corner of the card was a complex device of curiously interwoven lines.

Henry put it down slowly as Nancy spoke and turned his eyes to her. But hers, as they looked to plunge into that other depth--ocean pouring into ocean and itself receiving ocean--found themselves thwarted. Instead of oceans they saw pools, abandoned by a tide already beyond sight: she blenched as a bather might do in the cold wind across an empty shore. "Henry!" she exclaimed.

It was, surely, no such great thing, only a momentary preoccupation. But he was already glancing again at the cards; he had already picked up another, and was scrutinizing the figure of the hierophantic woman. It had been drawn sitting on an ancient throne between two heavy pillars; a cloud of smoke rolled high above the priestly head-dress and solemn veil that she wore, and under her feet were rivers pouring out in falling cataracts. One hand was stretched out as if directing the flow of those waters; the other lay on a heavy open volume, with great clasps undone, that rested on her knees. This card also was stamped in the top left-hand corner with an involved figure of intermingled lines.

Charles Williams – “The Greater Trumps” (Chapter One – The Legacy)

Nicol Williamson's 'Hobbit'

This set of LP records include an eight-page booklet with pictures of J.R.R. Tolkein and reader Nicol Williamson; track list/synopses; notes on the recording by Argo founder Harley Usill; and essay by producer Lissa Demetriou. This rare, eight-side version of 'The Hobbit' is one of the great spoken-word recordings of the past fifty years and a must-have for all lovers of Tolkien's classic.

An anonymous reader/reviewer at Amazon's UK site wrote, "My favourite version is read by Nicol Williamson - This recording is one of the few actually authorised by Professor Tolkien. The story is well edited and Nicol Williamson's narration is brilliant. The accents he uses for the various characters are perfect: Bilbo is from the West Country; the spiders are Irish; Gollum is Welsh; and so on. The edition is a bit difficult to track down now - I wish someone would re-release it."

(Of course, this blogmaster has a copy – but you can listen to it by clicking on the link on the left hand side of this page).

The Grand Miracle

I am not referring simply to the first few hours, or the first few weeks of the Resurrection. I am talking of this whole huge pattern of descent, down, down, and then up again. What we ordinarily call the Resurrection being just, so to speak, the point at which it turns. Think what that descent is. The coming down, not only into humanity, but into those nine months which precede human birth, in which they tell us we all recapitulate strange pre-human, sub-human forms of life, and going lower still into being a corpse, a thing which, if this ascending movement had not begun, would presently have passed out of the organic altogether, and have gone back into the inorganic, as all corpses do.

One has a picture of someone going right down and dredging the sea bottom. One has a picture of a strong man trying to lift a very big, complicated burden. He stoops down and gets himself right under it so that he himself disappears; and then he straightens his back and moves off with the whole thing swaying on his shoulders. Or else one has the picture of a diver, stripping off garment after garment, making himself naked, then flashing for a moment in the air, and then down through the green, and warm, and sunlit water into the pitch black, cold, freezing water, down into the mud and slime, then up again, his lungs almost bursting, back again to the green and warm and sunlit water, and then at last out into the sunshine, holding in his hand the dripping thing he went down to get. This thing is human nature; but, associated with it, all nature, the new universe.

C.S. Lewis, "The Grand Miracle", God in the Dock (1st preached by Lewis in St. Jude on the Hill Church, London, and afterwards published in The Guardian on April 27, 1945)

How did 'The Children of Húrin' come about?

The Children of Húrin, begun in 1918, was one of three ‘Great Tales’ J.R.R. Tolkien worked on throughout his life, though he never realised his ambition to see it published in his lifetime. Some of the text will be familiar to fans from extracts and references within other Tolkien books but this is the first time the entire story has been presented in its complete form.

As Adam Tolkien elaborated in a recent interview: ‘This is a more difficult question than it seems: As you know, versions and pieces of the story of Húrin and his descendants have been published in various works (The Silmarillion, Unfinished Tales, The Book of Lost Tales, The Lays of Beleriand, etc). The text of The Children of Húrin is in part compiled from these extant texts, and particularly that which appears in Unfinished Tales.

‘But it is a new reworking of the complete story. Many parts of the text will be – if not identical – recognizable to the knowledgeable reader, but there are also pieces that have never appeared before. Also the format of the text, as a standalone and complete text with no editorial commentary to interrupt the tale, should in itself and in my opinion considerably transform the reading experience.

‘The text as a whole can be said to be “new” as it is a recomposition of published texts and other “pieces” that weren’t published previously. The completed puzzle, in a sense.’

Christopher Tolkien has painstakingly edited together the complete work from his father’s many drafts, and this book is the culmination of a tireless thirty-year endeavour by him to bring J.R.R. Tolkien’s vast body of unpublished work to a wide audience.

Christopher Tolkien says: “It has seemed to me for a long time that there was a good case for presenting my father’s long version of the legend of The Children of Húrin as an independent work, between its own covers, with a minimum of editorial presence, and above all in continuous narrative without gaps or interruptions, if this could be done without distortion or invention, despite the unfinished state in which he left some parts of it.”

Having drawn the distinctive maps for The Lord of the Rings more than 50 years ago, Christopher has also created a detailed new map for this book.

Adam continues: ‘The text of The Children of Húrin is entirely in the author’s (so J.R.R. Tolkien’s) words – apart from very minor reworkings of a grammatical and stylistic nature. Christopher’s work has been to produce a text that is a faithful rendition of his father’s writings – using many sources spaced out over decades.’

From a review of ‘Hurin’ on www.tolkienlibrary.com

Another review:
This is a tale of unrelenting tragedy. Drawn from the history of the First Age of Middle-earth, it tells of how Morgoth, the original Dark Lord to whom Sauron was but a lieutenant, wreaked appalling vengeance upon the family of the man Hurin, chiefly for his refusal to betray a great hidden city of the elves who were his allies. Readers acquainted with the story from a more summary version published three decades earlier in THE SILMARILLION will have some idea what to expect. They will also understand the part these events ultimately did play in the fall of virtually every elven kingdom in the vast land of Beleriand before it sank beneath the sea, still millennia prior to the events recounted in THE LORD OF THE RINGS.

From a review on Amazon by Edward Waters.

Tolkien and Alliterative Poetry (II)

Tolkien was never to complete the "Lay of the Children of Hurin." According to Christopher Tolkien, “… the poem was composed while my father held appointments at the University of Leeds (1920-5); he abandoned it for the Lay of Leithian at the end of that time, and never turned to it again". Were he to have completed it, the "Lay of the Children of Hurin" could well have been one of his most important works. Certainly it would have taken, and for that matter in its unfinished state does take, the study of Tolkien's work to a different (and less populous?) plane.

That being a possibility, Professor Tolkien did use his alliterative poetry skills in “The Lord of the Rings”. Here we find a beautiful example, taken from the end of "The Battle of the Pelennor Fields":

We heard of the horns in the hills ringing,
the swords shining in the South-kingdom.
Steeds went striding to the Stoningland
as wind in the morning. War was kindled.
There Theoden fell, Thengling the mighty,
to his golden halls and green pastures
in the Northern fields never returning,
high lord of the host. Harding and Guthlaf,
Dunhere and Deorwine, doughty Grimbold,
Herefara and Herubrand, Horn and Fastred,
fought and fell there in a far country:
in the Mounds of Mundburg under mould they lie
with their league-fellows, lords of Gondor.
Neither Hirluin the Fair to the hills by the sea,
nor Forlong the old to the flowering vales
ever, to Arnach, to his own country
returned in triumph; nor the tall bowmen,
Derufin and Duilin, to their dark waters,
meres of Morthlond under mountain-shadows.
Death in the morning and at day's ending
lords took and lowly. Long now they sleep
under grass in Gondor by the Great River.
Grey now as tears, gleaming silver,
red then it rolled, roaring water:
foam dyed with blood flamed at sunset;
as beacons mountains burned at evening;
red fell the dew in Rammas Echor.

From LOTR “Return of the King”

Tolkien and Alliterative Poetry (I)

The "Lay of the Children of Hurin" was among Tolkien's earlier creative works, begun while he was at the University of Leeds. One may speculate that in addition to its status as an early form of the tales that would later form The Silmarillion, the "Children of Hurin" was an attempt to capture the mood and atmosphere of Anglo-Saxon poetry in the Modern English language while being freed from the constraints of remaining faithful to the works of the Anglo-Saxon canon.

Here is a short extract from “The Lay of the Children of Hurin":

Like a throbbing thunder in the threatening deeps
of cavernous clouds, o'ercast with gloom
now swelled on a sudden a song most dire,
and their hellward hymn their home greeted;
flung from the foremost of the fierce spearmen,
who viewed mid vapours vast and sable
the threefold peaks of Thangorodrim,
it rolled rearward, rumbling darkly,
like drums in distant dungeons empty.

"Lay of the Children of Hurin" (lines 994-1002)

Alliterative Poetry and Jack

C.S. Lewis … took a special interest in alliterative poetry. He wrote an essay on alliterative meter, which makes interesting reading. ("The Alliterative Metre", in C.S. Lewis, Selected Literary Essays, ed. Walter Hooper.) In this essay he takes the position - shared perhaps by Auden and few other modern poets - that alliterative verse is worth taking seriously as an option for English verse. But he does not mean rough approximations; he means the real thing: the alliterative meter of Old English, the rhythms of Beowulf. The essay carefully outlines what you have to do to compose Old English alliterative verse in modern English.

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C.S. Lewis' poetry is not widely known, but he published a variety of poems in his lifetime (which can be found in his Collected Poems), and wrote four narrative poems, Dymer, Launcelot, The Nameless Isle, and The Queen of Drum, which appear in a posthumous collection, C.S. Lewis: Narrative Poems ed. by Walter Hooper. The Nameless Isle is Lewis' proof that you really can compose modern English verse in Anglo-Saxon meter. It is one of his best poems, and contains some of the most beautiful lines of alliterative verse written in the 20th century.

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When we start to read this poem, we instantly drop from time and space, and enter that world beloved of the Romantics, halfway between allegory and dream. A mariner is shipwrecked on a nameless island. He meets a woman in the wood: a figure of magic, who nourishes the beasts of the field with her own milk, and rules this wild wood as queen. But she complains of a sorceror who has stolen half the island from her sway, who offers a drink that turns all living things to stone. She urges a sword on him, asking him to go kill the wizard and rescue her daughter - daughter to her and to the wizard - before she too becomes no more than a marble statue. He accepts, and proceeds across the island. Events move with a strange unpredictability, involving a dwarf, a flute, and several metamorphoses.

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The following excerpt illustrates the rhythmic beauty that Lewis can achieve. Here we have the closing lines of the poem:

... ahead, far on
Like floor unflawed, the flood, moon-bright
Stretched forth the twinkling streets of ocean
To the rim of the world. No ripple at all
Nor foam was found, save the furrow we made,
The stir at our stern, and the strong cleaving
Of the throbbing prow. We thrust so swift,
Moved with magic, that a mighty curve
Upward arching from either bow
Rose, all rainbowed; as a rampart stood
Bright about us. As the book tells us,
Walls of water, and a way between
Were reared and rose at the Red Sea ford,
On either hand, when Israel came
Out of Egypt to their own country.

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The strength and rhythmic beauty of its lines is also the poem's chief weakness: the density of language can make the story line hard to follow, so that it is best read slowly, and savored, rather than read straight through like a novel.

Even so, it is well worth the effort: the rich prosody, powerful diction, and the story line dense with symbolism, will reward the reader who pays it close attention.

Paul Deane
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Do I detect something of "The voyage of the Dawn Treader" in these lines -- yet written by Jack in the late 1920s! (RR)

The Nameless Isle

Some twenty years before Lewis wrote the scene in The Lion, the Witch, and the Wardrobe where Aslan breathes life into the stone statues bewitched by the White Witch, he wrote a comparable scene into the alliterative poem "The Nameless Isle". In this story, a throng of statues is brought back to life by an elf who plays a magic flute, and at the last frees a beautiful maiden from her prison of stone:

Noble creatures were coming near, and more
Stirring, as I saw them, out of stone bondage,
Stirring and descending from their still places,
And every image shook, as an egg trembles
Over the breaking beak. Through the broad garden
--The dew drenched it--drawn, ev'n as moths,
To that elf's glimmering, his old shipmates
Moved to meet him. There, among, was tears,
Clipping and kissing. King they hailed him,
Men, once marble, that were his mates of old,
Fair in feature and of form godlike,
For the stamp of the stone was still on them
Carved by the wizard. They kept, and lived,
The marble mien. They were men weeping,
Round the dwarf dancing to his deft fingers.
Then was the grey garden as if the gods of heaven
On the carol dancing had come and chos'n
The flowers folded, for their floor to dance.
Close beside me, as when a cloud brightens
When, mid thin vapours, through comes the sun,
The marble maid, under mask of stone,
Shook and shuddered. As a shadow streams
Over the wheat waving, over the woman's face
Life came lingering. Nor was it long after
Down its blue pathways, blood returning
Moved, and mounted to her maiden cheek.
Breathing broadened her breast. Then light
from her eyes' opening all that beauty
Worked into woman. So the wonder was complete,
Set, precipitate, and the seal taken,
Clear and crystal the alchemic change,
Bright and breathing.

C.S. Lewis, The Nameless Isle, Lines 542 - 573 (1930)

(With thanks to Arevanye)

Of Elvish and Mordor

If it had been left to him, he would have written all his books in Elvish. "The invention of language is the foundation," he says. "The stories were made rather to provide a world for the language rather than the reverse. To me a name comes first and the story follows. But, of course, such a work as 'The Lord of the Rings' has been edited and only as much language has been left in as I thought would be stomached by the readers. I now find that many would have liked much more." In America, especially, Tolkien words are creeping into everyday usage; for example, mathom, meaning an article one saves but doesn't use. A senior girl at the Bronx High School of Science says: "I wrote my notes in Elvish. Even now, I doodle in Elvish. It's my means of expression."

What does Tolkien think of that? Does he like Americans? "I don't like anyone very much in that sense. I'm against generalisations." One persists. Does he like Americans? " Art moves them and they don't know what they've been moved by and they get quite drunk on it," Tolkien says. "Many young Americans are involved in the stories in a way that I am not.

"But they do use this sometimes as a means against some abomination. There was one campus, I forget which, where the council of the university pulled down a very pleasant little grove of trees to make way for what they called a 'Culture Center' out of some sort of concrete blocks. The students were outraged. They wrote ‘Mordor Lives' on it."

.

Interview with J.R.R. Tolkien by Philip Norman
January 15, 1967

(final excerpt)

Of Corruption and Allegory

Tolkien says his mother gave him his love of philology and romance; and his first stories were gathering in his mind when he was an undergraduate at Exeter College, Oxford. When war came, however, he didn't write in the trenches as some chroniclers insist. "That's all spoof. You might scribble something on the back of an envelope and shove it in your back pocket, but that's all. You couldn't write. This [his study] would be an enormous dugout. You'd be crouching down among the flies and filth."

His close friend, the late C. S. Lewis ("a very busy official and teacher" to whom Tolkien test-read a great deal), wrote once that the darker side of "The Lord of the Rings" was very much like the First World War. He gave examples: the sinister quiet of a battlefront when everything is prepared; the quick and vivid friendships of the hobbit journeys and the unexpected delight when they find a cache of tobacco. No, Tolkien says; there is no parallel between the hundreds of thousands of goblins in their beaked helmets and the gray masses of Germans in their spiked ones. Goblins die in their thousands. This, he agrees, makes them seem like an enemy in a war of trenches. "But as I say somewhere, even the goblins weren't evil to begin with. They were corrupted. I've never had those sort of feelings about the Germans. I'm very anti that kind of thing."

Students produce lots of allegories. They suggest that the Dark Lord's ring represents the Bomb, and the goblins, the Russians. Or, more cheekily, that Treebeard, the tall treelike being, "his eyes filled with age and long, slow, steady thinking," is Tolkien himself. In a rather portly note to his publishers, he replied: "It is not about anything but itself. (Certainly it has no allegorical intentions, general, particular or topical, moral, religious or political.") But he will agree that the Shire, the agreeable hobbit country, is like the West Midlands he remembers: "It provides a fairly good living with moderately good husbandry and is tucked away from all the centres of disturbance; it comes to be regarded as divinely protected, though people there didn't realize it at the time. That's rather how England used to be, isn't it?

Interview with J.R.R. Tolkien by Philip Norman
January 15, 1967

Of Hobbits and Children

"The Hobbit" wasn't written for children, and it certainly wasn't done just for the amusement of Tolkien's three sons and one daughter, as is generally reported. "That's all sob stuff. No, of course, I didn't. If you're a youngish man and you don't want to be made fun of, you say you're writing for children. At any rate, children are your immediate audience and you write or tell them stories, for which they are mildly grateful: long rambling stories at bedtime.

“ 'The Hobbit' was written in what I should now regard as bad style, as if one were talking to children. There's nothing my children loathed more. They taught me a lesson. Anything that in any way marked out 'The Hobbit' as for children instead of just for people, they disliked-instinctively. I did too, now that I think about it. All this 'I won't tell you any more, you think about it' stuff. Oh no, they loathe it; it's awful.”

"Children aren't a class. They are merely human beings at different stages of maturity. All of them have a human intelligence which even at its lowest is a pretty wonderful thing, and the entire world in front of them. It remains to be seen if they rise above that." Tolkien has a grandson who is becoming a demon chess-player. The sound of children skylarking in the road doesn't disturb him, but he dislikes it when they fight or hurt themselves.

Interview with J.R.R. Tolkien by Philip Norman
January 15, 1967

Of Bloemfontein and Sarehole

Tolkien wasn't a hearty child. At the age of 3 he was brought home from Bloemfontein, South Africa, his birthplace, and brought up at Sarehole, near Birmingham. Until he won a scholarship to grammar school his mother taught him. He is particularly attached to the powder horn; it reminds him of being "borrowed" by an African named Isaac, who wanted to show a white baby off in his kraal. "It was typical native psychology but it upset everyone very much, of course. I know he called his son Isaac after himself, Mister Tolkien after my father and Victor -- ha! ha! -- after Queen Victoria.

"I was nearly bitten by a snake and I was stung by a tarantula, I believe. In my garden. All I can remember is a very hot day, long, dead grass and running. I don't even remember screaming. I remember being rather horrified at seeing the Archdeacon eat mealies [Indian corn] in the proper fashion." ...Tolkien stuck his fingers in his mouth.

"Quite by accident, I have a very vivid child's view, which was the result of being taken away from one country and put in another hemisphere-the place where I belonged but which was totally novel and strange. After the barren, arid heat a Christmas tree. But no, it was not an unhappy childhood. It was full of tragedies but it didn't tot up to an unhappy childhood."

Sarehole has long since been eaten by buildings, but it was rather beautiful then. Tolkien was a shy little boy but friendly with the village children and he knew an old lady without teeth, who ran a candy stall. He modelled his hobbits on the Sarehole people, which means they must have been gentle amblers, not really fond of adventures but very fond of their food. Tolkien himself likes plain meals and beer; "none of that cuisine mystique." Beer, cheese, butter and pastry; the occasional glass of Burgundy.

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Interview with J.R.R. Tolkien by Philip Norman
January 15, 1967

Two Vignettes

[View of the ‘dreaming spires’ in February 2007 from South Park]

Mary Rogers gives two vignettes of Lewis in Headington in her article "C.S. Lewis — God’s Fool" in Oxford (the Journal of the Oxford Society) for November 1998:

"Jack never minded looking a fool in a good cause. My sister-in-law tells me that he used to attend an annual party in Headington where guests were expected to arrive, not exactly in fancy dress, but to suggest some topic the hostess had decided upon. After Jack’s marriage to Joy, he brought her along, obviously much to her disgust. She had chosen not to represent some character in Poetry or Opera.... Lewis (of course) represented Wotan, wearing a black eye-shade over one eye — without embarrassment.

"Another Lewis-the-fool story involved an elderly dog. Both brothers were animal lovers, and cared for each dog lovingly to his last breath. One, in its extreme old age (probably Baron or Mr Papworth, also known as "Tykes") became very difficult, as we all do, in time. It was one of the rare sights of Headington to see Jack feeding an animal who was sensitive about being seen eating, and would not eat on home territory. So Jack would walk in front holding the dog dish in one hand, and a spoon in the other, ladling the food backwards over his shoulder to the following shambling dog, the leader being quite unmindful of the passersby and their reactions, as long as the dog got fed."

A Long-Expected Party

When Mr. Bilbo Baggins of Bag End announced that he would shortly be celebrating his eleventy-first birthday with a party of special magnificence, there was much talk and excitement in Hobbiton.

Bilbo was very rich and very peculiar, and had been the wonder of the Shire for sixty years, ever since his remarkable disappearance and unexpected return. The riches he had brought back from his travels had now become a local legend, and it was popularly believed, whatever the old folk might say, that the Hill at Bag End was full of tunnels stuffed with treasure. And if that was not enough for fame, there was also his prolonged vigour to marvel at. Time wore on, but it seemed to have little effect on Mr. Baggins. At ninety he was much the same as at fifty. At ninety-nine they began to call him well-preserved; but unchanged would have been nearer the mark. There were some that shook their heads and thought this was too much of a good thing; it seemed unfair that anyone should possess (apparently) perpetual youth as well as (reputedly) inexhaustible wealth.

‘It will have to be paid for,’ they said. ‘It isn’t natural, and trouble will come of it!’

Chapter 1

‘The Fellowship of the Ring’

J.R.R. Tolkien

The Hero is a Hobbit

New York Times Book Review
October 31, 1954

Seventeen years ago there appeared, without any fanfare, a book called "The Hobbit" which, in my opinion, is one of the best children's stories of this century. In "The Fellowship of the Ring," which is the first volume of a trilogy, J. R. R. Tolkien continues the imaginative history of the imaginary world to which he introduced us in his earlier book but in a manner suited to adults, to those, that is, between the ages of 12 and 70. For anyone who likes the genre to which it belongs, the Heroic Quest, I cannot imagine a more wonderful Christmas present. All Quests are concerned with some numinous Object, the Waters of Life, the Grail, buried treasure etc.; normally this is a good Object which it is the Hero's task to find or to rescue from the Enemy, but the Ring of Mr. Tolkien's story was made by the Enemy and is so dangerous that even the good cannot use it without being corrupted.

The Enemy believed that it had been lost forever, but he has just discovered that it has come providentially into the hands of the Hero and is devoting all his demonic powers to its recovery, which would give him the lordship of the world. The only way to make sure of his defeat is to destroy the Ring, but this can only be done in one way and in one place which lies in the heart of the country; the task of the Hero, therefore, is to get the Ring to the place of its unmaking without getting caught.

The hero, Frodo Baggins, belongs to a race of beings called hobbits, who may be only three feet high; have hairy feet and prefer to live in underground houses, but in their thinking and sensibility resemble very closely those arcadian rustics who inhabit so many British detective stories. I think some readers may find the opening chapter a little shy-making, but they must not let themselves be put off, for, once the story gets moving, this initial archness disappears.

For over a thousand years the hobbits have been living a peaceful existence in a fertile district called the Shire, incurious about the world outside. Actually, the latter is rather sinister; towns have fallen to ruins, roads into disrepair, fertile fields have returned to wilderness, wild beasts and evil beings on the prowl, and travel is difficult and dangerous. In addition to the Hobbits, there are Elves who are wise and good, Dwarves who are skilful and good on the whole, and Men, some warriors, some wizards, who are good or bad. The present incarnation of the Enemy is Sauron, Lord of Barad-Dur, the Dark Tower in the Land of Mordor. Assisting him are the Orcs, wolves and other horrid creatures and, of course, such men as his power attracts or overawes. Landscape, climate and atmosphere are northern, reminiscent of the Icelandic sagas.

The first thing that one asks is that the adventure should be various and exciting; in this respect Mr. Tolkien's invention is unflagging... especially on the primitive level of wanting to know what happens next. Of any imaginary world the reader demands that it seem real, and the standard of realism demanded today is much stricter than in the time, say, of Malory. Mr. Tolkien is fortunate in possessing an amazing gift for naming and a wonderfully exact eye for description; by the time one has finished his book one knows the histories of Hobbits, Elves, Dwarves and the landscape they inhabit as well as one knows one's own childhood.

Lastly, if one is to take a tale of this kind seriously, one must feel that, however superficially unlike the world we live in its characters and events may be, it nevertheless holds up the mirror to the only nature we know, our own; in this, too, Mr. Tolkien has succeeded superbly, and what happened in the year of the Shire 1418 in the Third Age of Middle Earth is not only fascinating in A.D. 1954 but also a warning and an inspiration. No fiction I have read in the last five years has given me more joy than "The Fellowship of the Ring."

W. H. Auden

Imagined? or Real.

Remember what Puddleglum the Marshwiggle says to the Witch in The Silver Chair when she tries to enchant them into believing there is no land of Narnia above?

“Suppose we have only dreamed, or made up, all those things – trees and grass and sun and moon and stars and Aslan himself. Suppose we have. Then all I can say is that, in that case, the made-up things seem a good deal more important than the real ones. Suppose this black pit of a kingdom of yours is the only world. Well, it strikes me as a pretty poor one. And that’s a funny thing, when you come to think of it. We’re just babies making up a game, if you’re right. But four babies playing a game can make a play-world which licks your real world hollow. That’s why I’m going to stand by the play world. I’m on Aslan’s side even if their isn’t any Aslan to lead it. I’m going to live as like a Narnian as I can even if there isn’t any Narnia. So, thanking you kindly for our supper, if these two gentlemen and the young lady are ready, we’re leaving your court at once and setting out in the dark to spend our lives looking for Overland. Not that our lives will be very long, I should think; but that’s small loss if the world’s as dull a place as you say.”

The world to come, thought Lewis, would be like this world, only somehow more real. "Heaven is not a state of mind. Heaven is reality itself" (The Great Divorce, page 68), and everything else in existence is only an imitation of Heaven.

Good... not safe.

Susan asks about Aslan:

“Is he quite safe? I shall feel quite nervous about meeting a lion.”

“That you will deary, and make no mistake,” said Mrs. Beaver. “If there’s anyone who can appear before Aslan without their knees knocking, they’re either braver than most or else just silly.”

“Then, he isn’t safe?” said Lucy.

“He’s not safe, but he’s good.”

CS Lewis – The Lion, the Witch and the Wardrobe

Lonely... I'm Mr. Lonely

Half jokingly (no, more than half) I've uttered the phrase "You're going to hell," to which a friend has responded "Well, I'll be among friends."

The difference between eternity in heaven and eternity in hell is drastically different depending on who you ask. Some see heaven as a bunch of people floating around on clouds, reuniting with other godly people, playing harps, wearing white robes and glowing in the heaven light. In contrast to this, hell is a dark party where people indulge their sinful desires, smoking, drinking and partaking of sexual pleasure by flaming red light. Though the flaws in both perceptions are numerous, I think the greatest fault in this perspective is the similar community that heaven and hell share.

Williams and Lewis, I believe, would argue that hell is by no means a place where one is "among friends." Rather it is a place we choose for ourselves that we might be by ourselves, and only on realizing this desire do we discover how much we detest it. Consider Lawrence Wentworth, a man whose desire to possess and be loved by Adela drives him deeper and deeper into self-deception. He pities himself and begins to loathe the woman he loved. His descent into hell is essentially a descent into himself, a withdrawing from society and reality that he might be with and love himself in his own mind and imagination. Yet even this is not love. "A man cannot love himself; he can only idolize it, and over the idol delightfully tyrannize--without purpose."

Wentworth denies all chances of coming back into community with others. He is driven by a desire to avoid others, to withdraw, to attempt to find pleasure in his imagined beloved. In the end even this vision leaves him. When the reader leaves Wentworth he is in the depths of hell, by himself without rope or moon to save him.

Is this not a more accurate depiction of the kind of hell we fear most? One in which we are cut off from community, separated from the love of God (even if we have only experienced it in the imperfect human version)? I would argue that anyone who really chooses hell is unaware of all they are losing. Hell is the utter absence of God. If we experience pain, loneliness and despair on this earth where God is present, how much more would we suffer in a hell where he is not? Perhaps threatening unbelievers with the flames of a hell filled with the sinful and unclean is not only ineffective, but dreadfully inaccurate.

Amanda Kuehn - Narnia Business Blog:
http://nwc-csl.blogspot.com/2008/11/lonelyim-mr-lonely.html

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In Charles Williams's novel Descent into Hell, Hell turns out to be nothing other than a refusal to see things as they really are. Arguably his finest novel, the "descent" in the title happens to an ordinary (if extraordinarily selfish) historian named Wentworth, whose daily choices to cheat on the truth slowly but surely lead him into a terrifying state of isolation and egotism. Heaven, by contrast, is increasingly inhabited by the novel's heroine, Pauline Anstruther, who as the book proceeds learns to face her fears (and her ancestors!) and to love the truth exactly as it is. The plot turns around the latest production of fictional playwright Peter Stanhope, but for Williams Pauline's realization of the divine glory incarnate in all of life is the deeper truth that sustains this and every other drama.

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Doug Thorpe -- Amazon.com review

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The key to William's mystically oriented theological thought, Descent into Hell (arguably William's greatest novel) is a multidimensional story about human beings who shut themselves up in their own narcissicstic projections, so that they are no longer able to love, to "co-inhere". The result is a veritable hell.

Secret theme behind Narnia Chronicles is based upon the stars, says new research

The hidden theme behind CS Lewis' Narnia books has finally been uncovered, according to a BBC documentary...

[But read my postings on this Weblog from July/August 2006]

---oOo---

Each of the seven children's chronicles is based on one of the seven planets that comprised the heavens in medieval astrology, says a scholar whose theory is examined in the programme.

The explanation comes after more than five decades of literary and theological debate over whether Lewis devised the fantasies with a pattern in mind or created characters and events at random.

It is put forward by Reverend Dr Michael Ward, in his book Planet Narnia: The Seven Heavens in the Imagination of CS Lewis.

Norman Stone, director and producer of The Narnia Code, to be screened on BBC2 at Easter, says the theory is the "best explanation yet" for the chimerical nature of the books.

The Chronicles of Narnia have sold over 120m copies in 41 languages since their first publication in the early 1950s first of the books, The Lion, The Witch and the Wardrobe, was turned into a film starring Tilda Swinton and James McAvoy in 2005.

The books are already known to work on two levels: the fantasy narrative enjoyed by generations of children, and the Christian allegory in which the lion Aslan represents Christ. However, Lewis never revealed the hidden key behind the series.

Dr Ward made his discovery in 2003 after reading The Planets, a poem by Lewis which refers to the influence of Jupiter in "winter passed / And guilt forgiv'n" – a theme echoed in The Lion, The Witch and The Wardrobe.

He claims Lewis' knowledge of medieval history, of which he was one of the leading scholars, made him familiar with the characteristics attributed to the seven planets during the period. Each of these planets gives one of the books its theme. Prince Caspian, for example, is a story ruled by Mars, who is manifested by soldiery and battle, while The Voyage of the Dawn Treader focuses on the Sun, with its light and gold themes. In The Horse and His Boy, based on Mercury, the planet that rules the star sign Gemini and is associated with the power of communication, the characters include twins and a talking horse.

Mr Stone said: "This isn't the first theory on Narnia and I don't suppose it will be the last but this is the best explanation yet.

"Critics of Lewis said his writing was sloppy - Tolkein, for example, said the characters were a mish-mash - but this third level of meaning shows the books were not simplistic. In fact, writing such a complex set of notions into a novel must have been like three-dimensional chess.

"Lewis was a great medievalist - a real expert on the period. He was also interested in astrology. He loved the medieval view of the world. His view of faith was also that if it is to be anything it must be cosmic."

He added: "This will help change the view of Lewis. It will help elevate Lewis to a different level and make him the equal of Tolkien - both as a writer and thinker. He felt that we have been blinded by facts, but he loved hiding things. He loved the idea that people learnt more by discovering things themselves, especially hidden things. A lot of the meaning of God is after all hidden."

Mr Stone, who is married to television presenter Sally Magnusson, won both a BAFTA and an Emmy for his 1984 epic Shadowlands, which traced the unusual relationship between Lewis and his wife Joy Gresham.

Sunday Telegraph (London) – 30 November 2008

All Hallows Eve

Lester looked round her. She saw the stars; she saw the lights; she saw dim shapes of houses and trees in a landscape which was less familiar through being so familiar. She could not even yet manage to enunciate to her companion the word death. The landscape of death lay round them; the future of death awaited them. Let them go to it; let them do something. She thought of her own flat and of Richard-no. She did not wish to take this other Evelyn there; besides, she herself would be, if anything at all, only a dim shadow to Richard, a hallucination or a troubling apparition. She could not bear that, if it could be avoided; she could not bear to be only a terrifying dream. No; they must go elsewhere. She wondered if Evelyn felt in the same way about her own home. She knew that Evelyn had continuously snubbed and suppressed her mother, with whom she lived; once or twice she had herself meant to say something, if only out of an indifferent superiority. But the indifference had beaten the superiority. It was now for Evelyn to choose.

She said: "Shall we go to your place?"

Evelyn said shrilly: "No; no. I won't see Mother. I hate Mother."

Lester shrugged. One way and another, they did seem to be rather vagrants, unfortunate and helpless creatures, with no purpose and no use.

She said: "Well . . . let's go."

Evelyn looked up at her. Lester, with an effort at companionship, tried to smile at her. She did not very well succeed, but at least Evelyn, slowly and reluctantly, got to her feet. The lights in the houses had gone out, but a faint clarity was in the air -perhaps (though it had come quickly) the first suggestion of the day. Lester knew exactly what she had better do, and with an effort she did it. She took Evelyn's arm. The two dead girls went together slowly out of the Park.

Charles Williams : All Hallows Eve (Last paragraphs of Chapter 1 - The New Life)

Williams and the Arthuraid

Two spiritual maxims were constantly present to the mind of Charles Williams: "This also is Thou" and "Neither is this Thou." Holding the first we see that every created thing is, in its degree, an image of God, and the ordinate and faithful appreciation of that thing a clue which, truly followed, will lead back to Him. Holding the second we see that every created thing, the highest devotion to moral duty, the purest conjugal love, the saint and the seraph, is no more than an image, that every one of them, followed for its own sake and isolated from its source, becomes an idol whose service is damnation. The first maxim is the formula of the Romantic Way, the "affirmation of images": the second is that of the Ascetic Way, the "rejection of images." Every soul must in some sense follow both. The Ascetic must honour marriage and poetry and wine and the face of nature even while he rejects them; the Romantic must remember even in his Beatrician moment "Neither is this Thou."

C. S. Lewis, Arthurian Torso, "Williams and the Arthuriad" (1948)

The C.S. Lewis Collection at Taylor University

(reprinted from Will Vaus’ weblog (link on the left)

Taylor University boasts one of the best collections of C. S. Lewis first editions, original manuscripts and letters in all of the United States, second only to that of the Wade Center at Wheaton College. This is thanks to Dr. Edwin Brown, former Associate Professor of Medicine at Indiana University, who amassed one of the finest private collections of C. S. Lewis first editions in the world. A number of years ago this collection was sold to Taylor University so that it might be more accessible to C. S. Lewis scholars. The collection is complemented by the presence of pub furniture also collected by Ed Brown and resembling the Eagle & Child pub in Oxford where C. S. Lewis, J. R. R. Tolkien and others of the Inklings group met.

Another great asset of the Edwin Brown Collection is this first edition of Mere Christianity given by C. S. Lewis to Joy Davidman Gresham at their first meeting:

On page 78, in the midst of Lewis's chapter on Sexual Morality, Joy wrote at the bottom of the page:

What are all these kissings worth,
If thou kiss not me?

This is a quotation from Shelley's poem, Love's Philosophy.
Then on page 86 Joy wrote:

What if the quieter love does not come?
It cannot be achieved alone.

Is there any question that Joy's first annotation reveals that she was in love with C. S. Lewis beginning with their first meeting in 1952? And certainly her second annotation refers to the failure of love in her marriage to Bill Gresham. Thankfully the story didn't end there. The kisses and the quieter love were experienced in the eventual marriage of C. S. Lewis and Joy Davidman, though accompanied with much pain and grief.

(WV)

The Paradisiacal Bike

"Talking about bicycles," said my friend, "I have been through the four ages. I can remember a time in early childhood when a bicycle meant nothing to me: it was just part of the huge meaningless background of grown-up gadgets against which life went on. Then came a time when to have a bicycle, and to have learned to ride it, and to be at last spinning along on one's own, early in the morning, under trees, in and out of the shadows, was like entering Paradise. That apparently effortless and frictionless gliding -- more like swimming than any other motion, but really most like the discovery of a fifth element -- that seemed to have solved the secret of life. Now one would begin to be happy. But, of course, I soon reached the third period. Pedalling to and fro from school (it was one of those journeys that feel up-hill both ways) in all weathers, soon revealed the prose of cycling. The bicycle, itself, became to me what his oar is to a galley slave."

"But what was the fourth age?" I asked.

"I am in it now, or rather I am frequently in it. I have had to go back to cycling lately now that there's no car. And the jobs I use it for are often dull enough. But again and again the mere fact of riding brings back a delicious whiff of memory. I recover the feelings of the second age. What's more, I see how true they were -- how philosophical, even. For it really is a remarkably pleasant motion. To be sure, it is not a recipe for happiness as I then thought. In that sense the second age was a mirage. But a mirage of something."

"How do you mean?", said I.

"I mean this. Whether there is, or whether there is not, in this world or in any other, the kind of happiness which one's first experiences of cycling seemed to promise, still, on any view, it is something to have had the idea of it. The value of the thing promised remains even if that particular promise was false -- even if all possible promises of it are false."

C.S. Lewis, Present Concerns, "Talking About Bicycles"
(1st published in Resistance, October 1946)

A floating paradise

Over his head there hung from a hairy tube-like branch a great spherical object, almost transparent, and shining. It held an area of reflected light in it and at one place a suggestion of rainbow coloring. So this was the explanation of the glass-like appearance in the wood. And looking round he perceived innumerable shimmering globes of the same kind in every direction. He began to examine the nearest one attentively. At first he thought it was moving, then he thought it was not. Moved by a natural impulse he put out his hand to touch it. Immediately his head, face, and shoulders were drenched with what seemed (in that warm world) an ice-cold shower bath, and his nostrils filled with a sharp, shrill, exquisite scent that somehow brought to his mind the verse in Pope, "die of a rose in aromatic pain." Such was the refreshment that he seemed to himself to have been, till now, but half awake. When he opened his eyes -- which had closed involuntarily at the shock of moisture -- all the colours about him seemed richer and the dimness of that world seemed clarified. A re-enchantment fell upon him. The golden beast at his side seemed no longer either a danger or a nuisance. If a naked man and a wise dragon were indeed the sole inhabitants of this floating paradise, then this also was fitting, for at that moment he had a sensation not of following an adventure but of enacting a myth. To be the figure that he was in this unearthly pattern appeared sufficient.

C.S. Lewis, Perelandra, Chapter 4 (1944)

In Paradise...

In Paradise perchance the eye may stray
from gazing upon everlasting Day
to see the day illumined, and renew
from mirrored truth the likeness of the True

J.R.R. Tolkien

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An interesting piece entitled: "Deep lies the sea-longing" inklings of home (1).
by Charles Huttar (2007) may be found on

http://www.accessmylibrary.com/coms2/summary_0286-33496439_ITM

2007 Mythopoeic Society

The Bent One in "Out of the Silent Planet"

Out of the Silent Planet saves its allegorical work for the end when Ransom meets the Archangel of Mars (Malacandra). Even there, one has to have been brought up on the Bible in a living and abiding way (esp. the books of Daniel and Isaiah) to connect Oyarsas to (planetary) archangels, and Malacandra's tale of The Bent One and his fall (wounded in the very light of his light = and I saw Satan fall from heaven like lightning) to Lucifer. Likewise, "Thulcandra" = The Silent Planet, that is earth, a world from which no news comes, because our Oyarsa has become "Bent" and our world is quarantined. And the nice addition of Malacandra telling Ransom that the Maleldil (meaning "Friend of the Eldila" or angels, God the Father) has "taken strange councils" and dared terrible things, and how these are things that the out-of-the-loop Oyarsas "desire to look into". One raised on the Bible will immediately pick up on this. But it's not likely anyone else will.

The Bent One

After Tolkien on ‘critics as Jabberwocks’, Lewis on the critics, and the opportunities that their myopia bring to the discerning author -- see my posting ‘Stealing Past the Watchful Dragons’ on the 20th October too -- bringing my little series on ‘Dragons’ to a close is this letter from C.S. Lewis. (Roger R)

---oOo---

You will be both grieved and amused to hear that out of about 60 reviews only 2 showed any knowledge that my idea of the fall of the Bent One was anything but an invention of my own. But if there only was someone with a richer talent and more leisure I think that this great ignorance might be a help to the evangelisation of England; any amount of theology can now be smuggles into people’s minds under cover of romance without their knowing it.

C.S. Lewis ~ Letter to a Lady, 9 July 1939

Stealing Past the Watchful Dragons

Though in many ways the genius behind the Inklings was Tolkien’s — and the Inklings was a surrogate for an earlier “writer’s club” that Tolkien had helped found but which was decimated by World War I — Lewis was its center of gravity, its draw, and its ongoing source of energy. His ebullient personality was in great contrast to Tolkien’s more shy and retiring demeanor. Lewis’s group criticism could be pointed and personal, but always rendered for the sake of making a work more “seaworthy”; Tolkien’s was more muted, and focused on encouragement. What brought them together week after week, besides the pleasure of their company (which was enormous), was a shared conviction that the twentieth century had started abysmally and that one of the best ways to maintain or restore the glories of the “true West” was to create and promote grand works of mythopoeia — myth, fantasy, and speculative fiction that would “steal past the watchful dragons” of conventional wisdom and decadent culture and instill what Lewis called “a taste of the other” — a vision of a transcendent realm.

Dr. Bruce L. Edwards (Bowling Green State University)
Who Were The Inklings? (excerpt)

The Seed of Dragons

In 1939, Tolkien gave a talk at Oxford on 'Fairy-Stories', later published in Essays presented to Charles Williams. In this he quoted a poem he had written for Lewis (cf. Carpenter, Inklings, 63):

Man, Sub-creator, the refracted Light

through whom is splintered from a single White

to many hues, and endlessly combined

in living shapes that move from mind to mind.

Though all the crannies of the world we filled

with Elves and Goblins, though we dared to build

Gods and their houses out of dark and light,

and sowed the seed of dragons -- 'twas our right

(used or misused), that right has not decayed:

we make still by the law in which we're made.

Thus Tolkien saw our (inklings) creativity as something like craft: a pleasant matter of professional obligation as a human being.

Coins, his dragon's loins

The king has set up his mint by Thames.
He has struck coins; his dragon's loins
germinate a crowded creaturely brood
to scuttle and scurry between towns and towns,
to furnish dishes and flagons with change of food;
small crowns, small dragons, hurry to the markets
under the king's smile, or flat in houses squat.
The long file of their snout crosses the empire,
and the other themes acknowledge our king's head.
They carry on their backs little packs of value,
caravans; but I dreamed the head of a dead king
was carried on all, that they teemed on house-roofs
where men stared and studied them as I your thumbs' epigrams,
hearing the City say Feed my lambs
to you and the king; the king can tame dragons to carriers,
but I came through the night, and saw the dragonlets' eyes
leer and peer, and the house-roofs under their weight
creak and break; shadows of great forms
halloed them on, and followed over falling towns.
I saw that this was the true end of our making;
mother of children, redeem the new law.

Taliessin's look darkened; his hand shook
while he touched the dragons; he said 'We had a good thought.
Sir, if you made verse you would doubt symbols.
I am afraid of the little loosed dragons.
When the means are autonomous, they are deadly; when words
escape from verse they hurry to rape souls;
when sensation slips from intellect, expect the tyrant;
the brood of carriers levels the good they carry.
We have taught our images to be free; are we glad?
are we glad to have brought convenient heresy to Logres?

Charles Williams ~ ‘Bors to Elayne: on the King’s Coins’
Arthurian Poets (The Boydell Press) 1991 (extract)

---oOo---

Lewis on Taliessin
Dec. 15th 1945
“... I am (these last 6 months) immersed in a v. different poet who I think great – Charles Williams: the two volumes of his Arthurian poems Taliessin and The Region of the Summer Stars. Inexcusably difficult, as I always told him, but here there really is something behind the difficulty – that something wh. we all need most in literature at present & wh. I wd. call opaque splendour – thick, rich, solid, heavy – porphyry, gold diamond.”
CS Lewis ~ Collected Letters

On Dragon Island

Laying anchor off the shore of the island, most of the ship's company went to the island to restore provisions, repair the broken water casks, and find a tree to fell and replace the Dawn Treader's broken mast.

Not wanting to work, Eustace ran off to find a shady spot. Wandering off into the mist, Eustace became lost and found his way into a valley where dwelled a dragon. The dragon had only just come out of its cave when it lay down and died. Eustace went into the cave and found its treasure horde -- donning a rather lovely golden bracelet he found -- and lay down to sleep. When he woke up, he found himself in the form of the dragon. In a panic, he tore his way out of the valley and came down to the beach. The crew was about to slay him when he was challenged by Caspian and Reepicheep, who quickly deduced who he really was.

Working with the crew for a while, Eustace became disheartened in that he might have to remain on the island since he won't fit on the Dawn Treader. However, Aslan appeared to heal him and restore him to human form so that he could remove the bracelet, which Caspian recognized as belonging to the Lord Octesian. At the end, when the ship was ready to set sail, they decided that the dragon had either killed Octesian, or was itself the lord transformed.

"A powerful dragon crying its eyes out under the moon in a deserted valley is a sight and a sound hardly to be imagined."

C. S. Lewis ~ The Voyage of the Dawn Treader

---oOo---

This is what another writer made of the Story...

Eustace has little respect for others and lacks a sense of fairness: he tries to take more than his rightful share of water rations and lies about it, and later he slips away from his companions to avoid doing his part of the work. is behavior is beastly, and he turns literally into a monster, cut off from other human beings: he becomes a dragon – a creature straight out of the imaginative stories he had resisted. Only then can he begin to get outside himself, imagine how others see him, and “wonder if he himself had been such a nice person as he had always supposed”. After being un-dragoned by Aslan, he is able to escape the limited, materialistic, rationalistic world in which he had grown up, aided perhaps by Reepicheep’s stories about “emperors, kings, dukes, knights, poets, [and] lovers” who had fallen into distressing circumstances and recovered. Moral imagination comes to play an important role in Eustace’s life, and as readers respond to Eustace first with antipathy and then sympathy, they too can experience moral imagination at work in their own lives.

(Source unknown)

Dragon Hunt

Smaug the Golden

“One of the greatest Dragons of Middle-Earth during the Third Age, a royal beast of great lineage and cunning whose first recorded appearance in the Annals of the Age was in the year 2770, when he came flaming out of the North to capture, sack and occupy the Dwarf-kingdom of Erebor east of Mirkwood. The attack was so successful that most of the Dwarves unfortunate enough to be caught inside the Lonely Mountain on that day were exterminated - and for good measure Smaug aslo destroyed the nearby Mannish town of Dale. After completing these labours, the Dragon crawled inside the Mountain and there gathered all the wealth of both Erebor and Dale into one vast heap, upon which he lay in contented slumber for nearly two full centuries.”

(The Tolkien Companion ~ J.E.A. Tyler)

Lewis on Williams

I was looking up mentions of Williams in Lewis' letters, and came across one which was amusing, and another which is very insightful, I think. The amusing one was telling his brother Warnie about an evening he spent with Tolkien, Wrenn, and Williams. He says, Wrenn almost seriously expressed a strong wish to burn Williams, or at least maintained that conversation with Williams enabled him to understand how inquisitors had felt it right to burn people. Tolkien and I agreed afterwards that we just knew what he meant: that as some people at school..... are eminently kickable, so Williams is eminently combustible. "

The other, 4 months later in 1940, commented on a lecture CW had given, I think at Oxford, on chastity. In the middle of a fascinating paragraph describing CW's lecture, Lewis said, "I have at last, if only for once, seen a university doing what it was founded to do: teaching Wisdom." I realised that this does sum up for me the kernel of Williams' writings: wisdom. That must be why they are so lapped up by those who do try them; the difficulties of understanding are worth overcoming, if one can just get to the nub and taste that wonderful wisdom, the wisdom from above, "from the Father of lights".

Would others agree with me that this may be the secret of CW's writings?

Carolyn Janson

Echoes

When we are praying about the result, say, of a battle or a medical consultation the thought will often cross our minds that (if only we knew it) the event is already decided one way or the other. I believe this to be no good reason for ceasing our prayers. The event certainly has been decided--in a sense it was decided 'before all worlds'. But one of the things taken into account in deciding it, and therefore one of the things that really cause it to happen, may be this very prayer that we are now offering. Thus, shocking as it may sound, I conclude that we can at noon become part causes of an event occurring at ten a.m. (Some scientists would find this easier than popular thought does.) The imagination will, no doubt, try to play all sort of tricks on us at this point. It will ask, 'Then if I stop praying can God go back and alter what has already happened?' No. The event has already happened and one of its causes has been the fact that you are asking such questions instead of praying. It will ask, 'Then if I begin to pray can God go back and alter what has already happened?' No. The event has already happened and one of its causes is your present prayer. Thus something does really depend on my choice. My free act contributes to the cosmic shape. That contribution is made in eternity 'before all worlds'; but my consciousness of contributing reaches me at a particular point in the time series.

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C.S. Lewis, Miracles, Appendix B (1947)