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Tolkien proposed to the love of his life, Edith Bratt, as soon as he was legally able to do so; at midnight on his 21st birthday. They married three years later and remained married until her death in 1971. They had four children. Looking for references to sex in Tolkien’s Legendarium is a tedious task for those accustomed to modern salaciousness. The Elves and Men in his narratives are monogamous and well-behaved, seeking glory on the battlefield rather than in the boudoir.
CS Lewis was a celibate academic until late in life. My suspicion is that “Jack” Lewis had something of a thing for the ‘Bad Girl’. It surfaces from time to time in his fiction (most transparently in The Magician’s Nephew), and I certainly think Joy Davidson scratched that itch admirably.
Owen Barfield married the beautiful and gracious Maud Douie. They had two children of their own and fostered a third. His devotion to Rudolf Steiner’s Anthroposophy was a thorn in her side throughout their lives together. Barfield is interesting in that he contemplates sex in his philosophical works at a time when the Sexual Revolution of the 60s and the 70s was just beginning to gather momentum, and he already had the advantage of a long memory and could discern it in seminis in the works of Swinburne and Lawrence.
Charles Williams, among the Inklings, is the most interested in developing a theology of sex, erotic love, and marriage. According to many, he is not a pristine fountain from which to draw water; his own marriage was troubled, he had dalliances with younger women who were drawn to his circle, and he held some heterodox opinions about the role of sex in the Early Church.
Nevertheless, Williams remains almost alone among Christian thinkers in investigating erotic desire from a theological perspective. This essay of his I lifted from a copyrighted sources which I believe is either out of print or so obscurely marketed as to amount to the same thing. I reproduce it here for the benefit of Williams fans and other people who may find it useful. It pulls together several strands in his thinking; the hermetical or occult, the Poetical, and the Christian. It is a remarkable essay and a true tour-de-force.
THE INDEX OF THE BODY
From the ‘Dublin Review,’ July 1942
IN the Prelude (book viii, 11.279-81) Wordsworth wrote:
the human form
To me became an index of delight,
Of grace and honour, power and worthiness.
The most important word there is index. There are moments in all poetry when the reader has to ask himself whether a word used by the poet is accurate not only for the poet’s universe but for the reader’s own. It is a secondary decision, since the first must be only of the poetic value, but it is sometimes important. That is so here; the word index, pressed to its literal meaning, is a word which demands attention, and afterwards assent or dissent.
It is true that Wordsworth himself did not develop the idea; he is speaking generally, and in other passages his genius suggests that the index is to a volume written in a strange language. This is no weakness in Wordsworth; it was, on one side, his particular business. Thus the image of the Leech-Gatherer in Resolution and Independence is drawn at least as inhuman as human; so is the Soldier in Book IV of the Prelude who is the cause of such terror, and the other wanderers; the woman with the pitcher, and even Lucy Gray, are of the same kind. They are on the borders of two worlds, which almost pass and repass into each other. Wordsworth, of all the Romantics, came nearest to defining and mapping that border-land.
There are, of course, also his more exclusively human figures- Michael, for instance, in the poem of that name. Here the human form suggests to him the grandeur of the moral virtues; it is the suffering and labouring spirit of man which he sees. That may have been what he had chiefly in mind in the passage I have quoted: man as ‘a solitary object and sublime’, but man also ‘with the most common; husband, father’, who
suffered with the rest
From vice and folly, wretchedness and fear.
But the passage is capable of another reading, and one which proposes to us a real, if less usual, sequence. It is that reading which I wish now to discuss, and the word index is the beginning. The question proposed is whether we shall take that word seriously as a statement of the relation of the human form to.’grace and honour, power and worthiness’. The human form meant, to Wordsworth, the shape of the shepherd seen among the hills. There it was high and distant. It was a whole being significant of a greater whole-which is, in some sense, the definition of objects seen romantically. But the lines might be applied to the same shape, seen near at hand and analytically. They might refer to the body itself; it is that which can be considered as an index.
What then would be meant by the word? Nothing but itself. An index is a list of various subjects, with reference to those places where, in the text of the volume, they are treated at greater length. But, at least, the words naming the subjects are the same; and a really good index will give some idea of the particular kind of treatment offered on the separate pages. Some such idea, Wordsworth’s lines suggest, the body and even the members of the body may give of the delight, grace, honour, power, and worthiness of man’s structure. The structure of the body is an index to the structure of a greater whole.
I am anxious not to use words which seem too much to separate the physical structure from the whole. The fact of death, and the ensuing separation of ‘body’ and ‘soul’, lead us to consider them too much as separate identities conjoined. But I hope it is not unorthodox to say that body and soul are one identity, and that all our inevitable but unfortunate verbal distinctions are therefore something less than true. Death has been regarded by the Christian Church as an outrage-a necessary outrage, perhaps, but still an outrage. It has been held to be an improper and grotesque schism in a single identity-to which submission, but not consent, is to be offered; a thing, like sin, that ought not to be and yet is. The distress of our Lord in His Passion may perhaps not improperly be supposed to be due to His contemplation of this all but inconceivable schism in His own sacred and single identity. If our manhoods were from the first meant indivisibly, how much more His!
It is one of the intellectual results of the Fall that our language has always to speak in terms of the Fall; and that we cannot help our language does not make it any more true. The epigrams of saints, doctors, and poets, are the nearest we can go to the recovery of that ancient validity, our unfallen speech. To treat the body as an index is to assume that, as in an index the verbal element-the word given-is the same as in the whole text, so in the physical structure of the greater index the element-the quality given-is the same as in the whole structure. Another poet, Patmore, put the thing in a similar light when he wrote that
from the graced decorum of the hair,
Ev’n to the tingling sweet
Soles of the simple earth-confiding feet
And from the inmost heart
Outwards unto the thin
Silk curtains of the skin,
Every least part
‘The spheres’ there are likely to mean, first, the outer heavens. This idea is practically that of the microcosm and the macrocosm: the idea that a man is a small replica of the universe. Man was ‘the workshop of all things’, ‘a little world’, mundus minor exemplum majoris mundi ordine, filius totius mundi. It is a very ancient idea; it was held before Christianity and has been held during Christianity; it was common to Christians, Jews, and Mohammedans; and, for all I know, the scientific hypothesis of evolution bears a relation to the union of the two. Into that, however, I am not learned enough to go. The idea went through many changes, but its general principle remained constant: that man was the rational epitome of the universe. It led, of course, to many absurdities, and (if you choose like any other idea) to some evils. Some writers catalogued painstakingly the more obvious fantasies: hair was the grass or the forests; bones were mountains; the sun was the eyes, and so on. Astrology, if not based on it, at least found the idea convenient; however we may reject that ancient study, it had at least this philosophic principle mixed up with it-that each man, being unique, was a unique image of the universe, that the spatially greater affected the spatially lesser, and the calculable influences of the stars were only calculable because each man represented and reproduced the whole. Astrology then was a high and learned science; it was forbidden for good reasons, but it was not fatalistic. It did not say ‘this will certainly happen’; it said: ‘Given these stellar and individual relations, this result is likely.’ But the will of God and the wills of men were allowed much freedom to interfere with the result. Sapiens dominabitur astris. The paragraphs in our papers today bear as much resemblance to the science as texts lifted up on boards outside churches do to the whole dogmas of the Church. The paragraphs are, I allow, more likely to harm; the texts, on the whole, are innocuous.
Beside, or rather along with, this study went the patterns of other occult schools. The word ‘occult’ has come into general use, and is convenient, if no moral sense is given it simply as itself. It deals with hidden things, and their investigation. But in this case we are concerned not so much with the pretended operations of those occult schools as with a certain imagination of relation in the universe, and that only to pass beyond it. The signs of the Zodiac were, according to some students, related to the parts of the physical body. The particular attributions varied, and all were in many respects arbitrary. But some of them were extremely suggestive; they may be allowed at least a kind of authentic poetic vision. Thus, in one pattern, the house of the Water-carrier was referred to the eyes; the house of the Twins to the arms and hands; the house of the Scorpion to the privy parts and the sexual organs; and the house of the Balances to the buttocks.
It will be clear that these four attributions at least had a great significance. It will be clear also that in such a poetic (so to call it) imagination, we are dealing with a kind of macrocosmic-rnicrocosmic union of a more serious and more profitable kind than the mere exposition by a debased astrology of chances in a man’s personal life. It may be invention, but if so, it is great invention; the houses of the Zodiac, with their special influences ruling in special divisions of the spatial universe, may be but the fables of astronomy; it must be admitted that few certain facts support them. But they are not unworthy fables. They direct attention to the principles at work both in the spatial heavens and in the structure of man’s body. Aquarius is for water, clarity, vision; Gemini are for a plural motion, activity, and achievement; Libra is for that true strength of balance on which the structure of man depends.
With this suggestion, we are on the point of deserting the spatial heavens for something else. The like regions of the spheres, of which Patmore spoke, here begin to be transferred to the spiritual heavens. ‘As above, so below’ ran the old maxim, but even that dichotomy is doubtful. The houses of the Zodiac, in this, do but confuse the issue, except in so far as they, like the whole universe, exhibit the mystery by which spirit becomes flesh, without losing spirit. Perhaps the best verbal example is in the common use of the word ‘heart’. Even in our common speech the word is ambiguous. To call Hitler heartless means that he seems to be without the common principle of compassion. It is said that Tertullian (but I have not found the reference) said that ‘the supreme principle of intelligence and vitality’, ‘the sovereign faculty’ of man, resided ‘where the Egyptians taught- Namque bomini sanguis circumcordialis est sensus, the sense of man is in the blood around the heart’. At least the pulsating organ presents, for man, his proper physical rhythm in the whole mundus minor exemplum majoris mundi ordine. As our meaning – physical life or compassionate life – so the word heart. Compassion is the union of man with his fellows, as is the blood. The permitted devotion to the Sacred Heart is to the source of both. The physical heart is, in this sense, an ‘index’ to both. Gerard Hopkins wrote, of the Blessed Virgin:
If I have understood
She holds high motherhood
Towards all our ghostly good
And plays in grace her part
About man’s beating heart,
Laying, like air’s fine flood,
The death dance in his blood;
Yet no part but what will
Be Christ our Saviour still.
The visionary forms of the occult schools are but dreams of the Divine Body. All these brief allusions show that there have been some traditions of significance-poetic, occult, religious. Christians, however, may be permitted to press the significance more closely; they may be allowed to ask whether the body is not indeed a living epigram of virtue. There have been doctors who held that Christ would not have become incarnate if man had not sinned; there have been doctors who held that He would. Either way, it is clear that the Sacred Body was itself virtue. The same qualities that made His adorable soul made His adorable flesh. If the devotion to the Sacred Heart does not, in itself, imply something of the sort, I do not know what it does imply. The virtues are both spiritual and physical – or rather they are expressed in those two categories. This is recognized in what are regarded as the more ‘noble’ members in the body-the heart, the eyes. But it is not so often recognized as a truth underlying all the members-the stomach, the buttocks. That is partly because we have too long equated the body as such with the ‘flesh’ of St. Paul. But ‘flesh’ is no more that than (as Mgr. Knox pointed out recently in the Tablet) it is ‘sex’. The body was holily created, is holily redeemed, and is to be holily raised from the dead. It is, in fact, for all our difficulties with it, less fallen, merely in itself, than the soul in which the quality of the will is held to reside; for it was a sin of the will which degraded us. ‘The evidence of things not seen’ is in the body seen as this epigram; nay, in some sense, even ‘the substance of things hoped for’, for what part it has in that substance remains to it unspoiled.
It is in this sense then that the body is indeed an ‘index’ to delight, power, and the rest. ‘Who conceives’, wrote Prior,
‘Who conceives, what bards devise,
That heaven is placed in Celia’s eyes?’
Well, no; not so simply as that. But Celia’s eyes are a part of the body which (said Patmore, who was orthodox enough)
And sweet replies to some like region of the spheres.
And those spheres are not merely the old spatial macro cosmic heavens, but the deep heaven of our inner being. The discernment of pure goodwill, of (let it be said for a moment) pure love in Celia’s eyes, at some high moment of radiant interchange or indeed at any other moment, is no less part of the heavenly vision (so tiny and remote as it may be) because it is a physical as well as a spiritual vision. The word ‘sacramental’ has perhaps here served us a little less than well; it has, in popular usage, suggested rather the spiritual using the physical than a common-say, a single-operation.
Eyes then are compacted power; they are an index of vision; they see and refer us to greater seeing. Nor has the stomach a less noble office. It digests food; that is, in its own particular method, it deals with the nourishment offered by the universe. It is a physical formula of that health which destroys certain elements-the bacteria which harmfully approach us. By it we learn to consume; by it therefore to be, in turn, consumed. So even with those poor despised things, the buttocks. There is no seated figure, no image of any seated figure, which does not rely on them for its strength and balance. They are at the bottom of the sober dignity of judges; the grace of a throned woman; the hierarchical session of the Pope himself reposes on them: into even greater images and phrases we need not now go.
It will be thought I labour the obvious; and I will not go through the physical structure suggesting and propounding identities. The point will have been sufficiently made if the sense of that structure being heavenly not by a mere likeness but in its own proper nature is achieved. It is a point not so much of doctrine as of imagination. That imagination is at once individual and social. The temples of the Holy Ghost are constructed all on one plan: and our duties to our material fellows are duties to structures of beatitude. The relation of the Incarnation to our own mode of generation is blessedly veiled. But its relation to those other identities of power is not at all doubtful. It is not only physical structures we neglect or damage by our social evils; it is living indexes of life. The Virtues exist in all of them materially, but it is the Virtues which so exist. Christ, in some sense, derived His flesh from them, for He derived it from His Mother, and she from her ancestors, and they from all mankind.
The Sacred Body is the plan upon which physical human creation was built, for it is the centre of physical human creation. The great dreams of the human form as including the whole universe are in this less than the truth. As His, so ours; the body, in this sense of an index, is also a pattern. We carry about with us an operative synthesis of the Virtues; and it may be held that when we fall in love (for example), we fall in love precisely with the operative synthesis.
Grace was in all her steps, heaven in her eye;
In every gesture dignity and love;
Is much more a definite statement of fact than we had supposed; footsteps are astonishing movements of grace. That we cannot properly direct and control our sensations and emotions is not surprising; but the greatness of man is written even in his incapacity, and when he sins he sins because of a vision which, even though clouded, is great and ultimate. As every heresy is a truth pushed disproportionately, so with every sin; at least, with every physical sin. But, however in those states of ‘falling in love’ the vision of a patterned universe is revealed to us, the revelation vanishes, and we are left to study it slowly, heavily, and painfully. All that the present essay attempts to do is to present a point of view which has behind it, one way and another, a great tradition-a tradition which, for Christians, directs particular attention to the Sacred Body as the Archtype of all bodies. In this sense the Eucharist exposes also its value. The ‘index’ of our bodies, the incarnate qualities of the moral universe, receive the Archtype of all moralities truly incarnated; and not only the pattern in the soul and will but the pattern in the body is renewed. Or, better, in that unity which we, under the influence of our Greek culture, divide into soul and body. ‘Socrates’, Dr. William Ellis writes, ‘invented the concept which permeates every part of modern thinking, the concept of the twofold nature of man, of man as a union of the active, or spiritual, with the inactive, or corporeal; the concept, in short, of the organism as a dead carcass activated by a living ghost. Even if we repudiate this idea, we are still half-dominated by it, so deeply does it underlie our pattern of culture.’ I am far from suggesting that this is the proper Christian view. But there is, I think, no doubt that it is not far from the popular Christian view. The fuss that has been made about Browning’s line (not that that was Browning’s fault)-‘nor soul helps flesh more now than flesh helps souI’-shows that. It was repeated almost as a new revelation, though indeed the Lady Julian had said almost the same thing centuries before. We have to overcome that lazy habit of the imagination-the outrage of death notwithstanding. We experience, physically, in its proper mode, the Kingdom of God: the imperial structure of the body carries its own high doctrines-of vision, of digestion of mysteries, of balance, of movement, of operation. ‘That soul’, said Dante in the Convivio, ‘which embraces all these powers [the rational, the sensitive, and the vegetative] is the most perfect of all the rest.’ The rational, or self-conscious, power is indeed the noblest, but we must ask from it a complete self-consciousness, and not a self-consciousness in schism.
It was suggested that the stress of this imagination may be an incentive to our social revolution. For if the body of our neighbor is compact of these heavenly qualities, incarnated influences, then we are indeed neglecting the actual Kingdom of God in neglecting it. It is the living type of the Arch-typal. We have not merely to obey a remote moral law in feeding and succouring and sheltering it. It is the ‘index’ of power; tear away the index, and we are left without the power; tear away the index, and we are left without the delight. Let the whole to which that index witnesses be as immense as any volume of truth may be, and still the value of that small substance remains. Every student of a learned work uses the index attentively. A good index can indeed be studied in itself. To study the body so is to increase our preparation for the whole great text.