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It has been a couple of weeks since my long-awaited [used] copy of Taliessin Through Logres – The Region Of the Summer Stars – Arthurian Torso arrived from the used bookstore in Michigan  from which I ordered it.  It was a surprisingly good copy, well worth what I paid for it.  The edition is, I believe, pretty well known; Eerdman’s published it in 1974 and I could have picked it up for $7.95 at that time.  It’s odd, but I remember seeing it in a Christian bookstore forty years ago, and shuffling through t408832he pages.  I was familiar with CS Lewis and I had heard that Charles Williams was a friend of his.  Having puzzled my way through Many Mansions, I had already had a taste of Williams and wanted more.  The dense and deeply self-referential poetry of Williams’ Arthuriad completely defeated my casual perusal and I put the book back on the shelf.

Not too many copies of the Eerdman’s volume were published.  Maybe my recently acquired  book was the same one I held in my hands forty years ago.  Stranger things have been known to happen.

My eye was caught by a phrase that began an essay “The Coming Of The King” in the explanatory work by Charles Williams, The Figure of Arthur, which was included in the volume I purchased:

 By the twelfth century the outline of the new metaphysical civilization in Europe was taking shape

and I knew that my reading of Williams was going to be different from that of a Western Christian.  For me, the twelfth century marks an ending, not a beginning.  The “new metaphysical civilization” that arose after the sundering of Latin Christendom is for me already  a seminal apostasy, a long fading rather than a new quickening. The ruthless imposition of continental feudalism over the conciliar Anglo-Saxon polity, the suppression of the variegated local liturgies in favor of the Roman rite, to choose only two examples, speak to me more of

Union is breached; the imams stand in Sophia
Good Is God, the muzzein
calls, but lost is the light on the hills of Caucasia
glory of the Emperor, glory of substantial Being.

 As I begin to attempt to dovetail Williams’ mythology of Camelot-as-the City with my own dreams of the pre-schism eucharistic Commonwealth [however vaguely or however imprecisely that Commonwealth may have existed or not in history], I find three great burning ideas stand out to me.

  1. The Arthurian corpus, I believe, is Charles Williams’ great clearinghouse for all of his literary and theological output.  The themes that Williams touches upon in all of his writings; The Web of Exchange, Co-inherence, The Vision of the City, the Way of the Affirmation of Images and the Way of the Denial of Images, are all present here and elevated from concept to archetype, or at least as far as William201007_SFenech_taliesins’ poetic abilities are able to carry them.
  2. Charles Williams was not a Roman Catholic but an Anglican.  This is important.  Forged in Tudor politics during an uncertain time, Anglicanism as a faith has had a more elliptical orbit than other Christian bodies.  There have been times during its career when Anglicanism has wobbled close enough to Orthodoxy for the broad majority to thrive within something of a celestial “temperate zone”. I don’t want to go to far into this, but it appears to me that Charles Williams’ and CS Lewis’ time was just about optimal.
  3. Williams had the keen intuition to use the pre-Schism figure of Arthur [and the barely-historical figure of Taliessin] to anchor his romance of Christendom.  The period of time between Theodosius and Alfred the Great is an interesting time.  I always thought of pre-literate man as somewhat childlike, and high Roman culture was always more unstable in Britain than anywhere else in the Western Empire.  The fall, when it finally came, was almost total, and there was enough “wiggle room” for the collective mythopoetic imagination to begin to accrete material around a minor Brythonic warlord with a shallow gloss of Romanitas, much as an oyster around a grain of sand, until the pearl of legend emerged.
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Charles Williams’ Englishness is, among other things, something I would like to discuss before I tackle the daunting task of exegeting his Arthurian poetry.  Like many Americans, I have something of a fantasy England tucked away somewhere in my heart.  It is composed of bits and pieces of English high and popJohn_Constable_The_Hay_Wainular culture that I have ingested over the years; a bit of Tolkien’s Shire, a bit of Lewis’ Oxford, landscapes from Gainsborough and Constable, screaming teenaged girls from A Hard Day’s Night, plenty of Downton AbbeyChariots Of Fire, and Brideshead Revisted, both the Waugh novel and the Granada TV adaptation.

I was surprised at how well my American fantasy England weathered my exposure to the real article in the early 80s when I spent four months in the UK, visiting all four “nations” [Wales, Northern Ireland, Scotland, and England] in succession.  What I experienced during my visit was more of a confirmation of my fantasy England, and an amplification and broadening of it, than it was a repudiation of it.

An English friend suggested to me that what I was experiencing was what the English themselves called “Deep England”.  “Deep England” is part nostalgia for a simpler life more attuned to the natural rhythms of the English countryside, part fable about a vanishing face-to-face village life, part family oral history, and a large dollop of national self-deception.  Nevertheless, it has a powerful pull on the national sentiment.  “Deep England” could be classist, different things for different people.  A retired slate miner would wax sentimental about the days  when the mines were humming and one’s mates had plenty of energy for sport and plenty of money to spend in the pubs.  An Anglican parish priest would sigh and remember a “time when the Church had more influence in people’s lives.”  “Deep England” seemed to be something which you were always perpetually losing, something that was always just slipping away.  For me, an outsider, the musical expressions of this “Deep England” will always be the austerely beautiful “Pastoral” Symphony #3 of Ralph Vaughan Williams, or a church choir performing that unsurpassably mad hymn by William Blake, “Jerusalem”.

As an American, it is hard to know what to make of this Englishness.  Whatever it is, we don’t have it, although we speak a common language.  Eight generations of republican life now separate us from the  fountains of “Deep England”, and all that remains is the notion of an Anglo-Saxon Protestant as a kind of gold standard for white people.  In a way, it is kind of a collective unconscious mythopoeia, a mythopoeia built up scrap by scrap from the raw material of language, climate, and a long tenancy on the land.  From this mythopoeia, all of the particular myths forged by Englishmen down through the long years have their provenience.

Already I am thinking about what Williams’ Arthur poetry is most like.  If it is idiosyncratic and difficult, it is idiosyncratic and difficult in a particularly English way.  Like William Langland’s Piers Plowman,  the prophetic work of William Blake, or the contemporary Gnosticism of David Lindsey’s A Voyage To Arcturus.


Screen Shot 2014-02-24 at 11.37.41 AMTolkien 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

Astonish’d hears

 

‘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 Dante_and_beatricegreater 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 boorstinHis 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)

Astonish’d hears

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; butparadiso-761559 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.


A little less than two years ago, Father Malcolm Guite hosted a series of lectures on the Inklings.  In his first, lecture, he dealt with the Inklings as a group, and with their common characteristics as thinkers and as writers.  Father Malcolm argued that the Oxford Inklings, among whom he included CS Lewis, Owen Barfield, Charles Williams, and John Ronald Reuel Tolkien, were more cohesive and presented a more common front against modernism, nihilism, and reductionism that than they are generally credited for doing.   Most critics view the group as a subset of the personal friends of CS Lewis who shared a reactionary frame of mind and who were uncommonly fond of fables and stories.  Indeed, if Tolkien had not singlehandedly created a market for epic and heroic fantasy, it is possible that the whole group would have been written off as a literary curiosity and quickly forgotten.

After introducing the Inklings as a group, Father Malcolm discusses each of them in turn; first CS Lewis, whose spiritual biography Father Malcolm presents as a healing of that great divide which was just beginning to open in lewis’ day between what was true, that which could be verified by Science [always capitalized], and that which Mattered, which was all of these myths and stories that moved the soul so deeply but which were of no value for discerning the truth.  From Lewis, Father Malcolm proceeds to a discussion of one of Lewis’ earliest and closest friends, Owen Barfield.  Barfield is hard to discuss in Christian terms; he comes with a lot of Anthroposophic baggage, but Father Malcolm does a first-rate job in addressing Barfield’s idiosyncrasies in a way that can help the average Christian to begin to process them.   The Barfield lecture comes with an extra surprise; Barfield’s grandson, namesake, and literary executor Owen A. Barfield joins Father Malcolm to discuss the reprinting of his grandfather’s imaginative works, of which there were a lot more than saw publication in his lifetime.

Father Malcolm then moves on to a discussion of Charles Williams, and his exegesis of Williams’ biography and the class-related handicaps with which Williams struggled all his life were particularly illuminating to this American.  Father Malcolm treats Williams’ poetry as central to any understanding of Williams’ thinking, which is something that Williams himself would have wanted.  Charles Williams’ poetry gets overlooked because it is difficult.  I don’t think Father Malcolm addresses this issue clearly, but those who find his criticism, his theological writing, and his hermetic novels difficult because of his private vocabulary are bound to find his poetry almost inaccessible.  I know I do.  However, Father Malcolm points out that Williams, out of all the Inklings, is a better place to start than any of the others for a criticism of our common economic life, and this last five minutes of the Williams lecture are highly recommended because of this.

Ending with Tolkien, Father Malcolm saves the most famous of the Inklings for the last.  Surprisingly, he doesn’t spend a lot of time on the great  trilogy, but discusses a lot of Tolkien’s attitudes towards his own work.  He reads Tolkien’s poem Mythopoeia for a glimpse into what Tolkien understood himself as doing; subcreating in the image and after the fashion of the great Creator.  Then Father Malcolm investigates a lot of Tolkien’s source material; the Norse myths, the Anglo-Saxon literature with which Tolkien as a professor of Anglo-Saxon was intimately familiar.   The best line in Father Malcolm’s discourse comes towards the middle; ‘you have this one remarkable individual replacing an entire race  as a creator of mythological material’, which of course, is precisely what Tolkien was and did.

It would be jejune for  me to think I could fault Father Malcolm for what he failed to cover in this wonderful lectures.  If the good father is amenable to adding a second series [he has already moved on to Blake, a poet with whom I badly need to acquaint myself], he may wish to discuss Tolkien fandom, Charles Williams’ concept of co-inherence and the perichoreisis of the Holy Trinity, Owen Barfield’s links to Goethe and others of the the German Romantic Naturphilosophie, and Lewis’ literary criticism, especially The Allegory Of Love and The Discarded Image.

Links to the podcasts are hosted on this blog.  More people need to hear them.  The first lecture is here. Press on the Magic card below to download the corresponding lecture on that Inkling. There were some issues with the volume which I addressed in reposting them.

Full size Magic The Gathering cards:

C.S. Lewis
Charles Williams
Owen Barfield
J.R.R. Tolkien

f7fda9f7865ca857a59ad70bdd2b5f04f4135eb1ca73792a8bc7e6593cbeae44

cff2d85e9bb1bbfc52629ce32459795241a2b66bd981711d759cd633c2000aca


Oh, Heavenly King, Comforter, Spirit of Truth
You who are everywhere and fill all things
Treasury of blessing and Giver of Life
Come and abide in us and cleanse us from every stain,
Oh, Good One!

From the Trisagion Prayers of the Orthodox Church

The concept of coinherence is foundational to Charles Williams’ writing; his prose fantasies, his poetry, and his non-fictional theological works, but it is very hard to understand exactly what he means by it.  People claim it is too abstract, but it is based on the Patristic concept of perichoreisis, which is the mode of being of the most Holy Trinity.

As I delayed in getting this post out of WordPress’ penalty box, another blogger has essentially beaten me to the punch.  The writer of The Orthosphere has written a three post series on The Economy of Forgiveness which is based on a meditation on Charles Williams’ novel All Hallows’ Eve , and which is expanded in two subsequent posts:

The first post introduces Williams’ key concepts of Co-inherence and The Way Of Exchange. The writer of the Orthosphere does a masterful job here unpacking what Williams meant by both of these terms.

There is no escape from the Web Of Exchange – all of reality, material and immaterial, is constructed to reflect the nature of the most Holy Trinity, that is to say, it is a Unity composed of interconnected parts which, as you rise higher and higher in the chain of being from inert matter through the biosphere into human society and culminating in the society of the Blessed Trinity, the component parts become more and more distinct and their interpenetration and mutual dependence more and more absolute.

In the second post the writer of the Orthosphere introduces another Williamsian concept, the idea of vicarious suffering as the medium of exchange in the moral universe, which allows for something akin to an orthopedia of the soul to occur. In the final post he introduces the Communion of the Saints through mutual intercession.

When I was in the process of converting from the Reformed version of Christianity to Holy Orthodoxy, I was continually reminded by friends who were nervous about my insistence on the intercessions of the Saints that ‘there was only one mediator between God and man, the Man Christ Jesus’. My response was that that word was mediated to us through Paul and the dubious ministrations of, among others, the Zondervan Corporation, now part of Rupert Murdoch’s empire of mediation.

Indeed, mediation is the point of the Universe.


Due to a change in my external circumstances, and the necessity of two hour commute (both ways) daily, I have been glutting myself on imaginative literature in the past few months.  There is a wealth of good stuff on audio, and it is a very good way to ‘catch up on your reading’, if you define reading loosely enough.  Since the commute began, I have been fortunate to acquaint and re-acquaint myself with some of the great names in imaginative literature; JRR Tolkien, CS Lewis, George Macdonald, Ursula LeGuin, Stephen King, Tim Powers, ER Eddison, Jack Vance, and many others too numerous to mention.  In a way, it has been kind of an exercise in “comparative fantasy”.

One of the most frequent objections to fantasy literature is that it lacks ‘depth’, that fantasy literature is an endless repetition of a “good vs evil” theme that resurfaces in book after book, series after series.  Usually, the critics blame Tolkien.  The contrast between Good and Evil that Tolkien traces in his epics are as sharp as shadows on the moon. It is not nuanced enough to reflect the “real world”.  Then, to hear some people talk, all writers of fantasy literature written since The Lord Of The Rings have slavishly followed Tolkien down the path of rewriting Paradise Lost according to their own moral vision.

The critics are wrong.  Prior to Tolkien, fantasy literature, what there was of it, was strangely amoral.  James Cabell’s Jurgen was a flighty rascal.  Dunsany’s little fables were as likely to celebrate hashish eating as martial courage.  Mirlee’s Lud-In-The-Mist incarnated no Manichaean vision of good and evil.  The resolution of her tale was a satisfying Hegelian synthesis between the quotidian comfort preferred by her Whig protagonists and the whimsy of the Jacobite fairie folk they so disdained   E.R. Eddison’s The Worm Ouroboros was thoroughly aristocratic both in tone and aspect, a sort of a High-Tory-on-LSD ‘romaunce’, peopled by proud-speaking haughty grandees entirely dismissive of the pettier sort of folk and their concerns. There was no room for hobbits in Ouroboros.  Indeed, inasmuch as fantasy literature dealt with Good and Evil at all, it was to offer an escape from the stultifying decayed-Evangelicalism public morality of the day into an earlier, more permissive world.

Tolkien’s great achievement was the creation of a morally consistant parallel world.  To me, the single brilliant imagining of the race of hobbits brings his re-creation of the Good into sharp focus.   The hobbits are good, almost Pelagian, although some of them can be better than others.  There are individual hobbits that appear “spoiled” (or ‘bent’ to borrow from Lewis’ mythology), such as the Sackville-Bagginses or the Sandymans.   These two families, however, were introduced as foils for the healthier Bagginses and the Gamgees who good-naturedly suffer their trepidations.  Because the Sackville-Bagginses and the Sandymans are so rare, the Shire appears to govern itself.  The rules are unwritten, all offices are mostly ceremonial, and the canons of good behavior are everywhere acknowledged and practiced.  As fantasist Gene Wolfe  observed in a clairvoyant essay; living under what Mr. Wolfe calls Folk Law in a face-to-face society may be the most salutatory framework for human life, much in the same way that folk tales have the deepest resonance, and folk tunes have the most haunting and unforgettable melodies.

Yet, the Shire is not good in a vacuum.  The hobbits are King’s Men in the very best sense of that word.  The King, although absent by the time of the narrative recorded in The Lord Of The Rings, serves as a locus for the values of The West.  ‘The West’ is shorthand for all those parts and peoples of Middle-earth not yet seduced or tyrannized by Sauron, although it can include more easterly populations such as the Beornings, the Dwarves of the Lonely Mountain, the Wood-elves of eastern Mirkwood.  Although the King has been absent from the government of the Shire for more years than separate us from the Battle of Hastings, his health is toasted at every meeting of the Shiremoot and his will is followed as best the hobbits can in their political vacuum.

Even the West is not good in and of itself, though.  It is good because of the loyalty of the remnants of the Numenoreans and their allies to that which is Beyond the Sea that ‘the West’ stands as a bulwark to the trepidations and contaminations of Sauron.  The weight of this allegiance is never explicitly explained within The Lord Of The Rings itself, but its presence can be felt in the same way you can tell where the sun is with your eyes closed.  Tolkien’s continual references within the narrative to older, more primordial material; even Gondolin being mentioned in the first few pages of The Hobbit, weave a web of numinosity about his tale whose nexus is the Elder Race, the immortal Elves, who had opposed Sauron (and his greater master Morgoth Bauglir) in the past.

The Silmarillion revealed plainly what The Lord Of The Rings only hinted at.  The Elves are good because they  revere the Valar, the preserving and governing Powers of the World, who came into it at the behest of the world’s Creator Eru Iluvatar, a monotheistic deity.  It is this realm, the realm of Valinor across the Sea, whose values are echoed by the denizens of ‘the West’.

In a sense, you have a kind of a neo-Platonic universe obtaining in the Tolkien legendarium.  The Elves know next to nothing about Eru, the One, except for what they have learned from the Valar.  The Men of the West have no direct access to the Powers in Valinor.  Everything they know about it has been mediated to them by the Elves, who are abandoning Middle Earth.  The hapless Hobbits, in their turn, would not have survived as long as they had in the rough and tumble of Middle earth without the constant protection and supervision of the Men of the West, the Dunedain.

You can hear all three layers in a musical representation on the soundracks to Peter Jackson’s films, especially in the Council of Elrond.  First, there is the Elvish theme; atmospheric, ascetic, and other-worldly.  Then, there are the virile horns of the theme of the West, vigilant and ready for action.  Finally, there are the homespun strings of the Shire theme.  They blend and fade into each other by the end of the piece.  I don’t know how deliberate that was on the part of the composer, Howard Shore.

Wheels within wheels, indeed.

Immediately post-Tolkien, there were a lot of Good-vs-Evil sagas, most very derivative, retelling Tolkien’s story after him.  Others, like Ursula LeGuin’s Earthsea series, eshewed binary Good vs Evil to create a more nuanced, more Buddhistic unary moral Universe.   LeGuin’s emphasis on “balance”, as if good and evil were polarities like male and female or acidic and basic, came to be echoed in a lot of fantasy worlds, such as the Star Wars universe with its depiction of the Bright Side and the Dark Side of the Force, or the recent popular animated series Avatar: The Last Airbender, where all the tension in the series is caused by the Fire Nation getting out of balance with the other three elemental nations;  the Water Tribe, the Earth Kingdom, and the Air Nomads.  Fire Lord Ozai is not Satan or even Sauron.  Ozai’s opponent is not Avatar Aang, but rather his son Zuko who, through the tutelage of the saintly Uncle Iroh, can restore the Fire Nation’s necessary line to the spectrum that is the Avatar universe.

I didn’t like Star Wars, and although I dearly love the Avatar animated series, unary, “balance”-based moralities don’t seem to produce satisfying eucatastrophes in the same way that fantasists are able to when good is truly good and evil is truly evil.  I haven’t read, or even followed the movies inspired by, the Harry Potter novels, but I think I am correct in assuming that Rowland’s moral compass is more like Tolkien’s and less like Lucas’, which makes the opposition to her tales by conservative Christians even more puzzling.

Finally, there has been a movement within the fantasy genre itself away from a strict good vs evil paradigm and more towards what TV-Tropes.com defines rather pungently as Crapsack World, where all the choices are between real-l-l-ly bad, bad, and not-so-bad-but-still-iffy. I have digested several works of this sort, some of which are very good; China Mieville’s Perdido Street Station and The City And The City (both of which are brilliant), Joe Abercrombie’s First Law trilogy, and of course, the Crapsack World to end all Crapsack Worlds, George R. R. Martin’s Westeros.

Funny thing about Westeros, though.  Just when I was beginning to tire of Martin’s unrelenting cynicism, the pointless violence, and the continual betrayal which punctuated life in his series, Martin showed a bright little corner where life was good, men were fair, and decent people could live decent lives.  It was buried deep in Brienne’s arc in A Feast Of Crows, when she accompanies the septon Maribald from the ruins of Saltpans to the Isle of Silence, where a strong abbot has created an island of peace, faith, and rest in the turbulent sea of conflict, cynicism, and blasphemy that was the norm in Westeros.

I read somewhere that George R. R. Martin is the son of a dockworker from Bayonne, New Jersey.  True to his working class roots, Martin teaches us that the good is not something that occurs haphazardly.  It is the result of consistent effort over an extended period of time by people who actively desire to be good and just, and it flourishes best where the eyes of the powerful are elsewhere.  It also seems to me that Daenarys Targaryen’s extended and somewhat tedious sojourn in the Slavers’ Bay is to allow her to learn the difficult lessons in statecraft that will make her the kind of queen Westeros so desperately needs.  As a wise man once told me, good works do not make you righteous the way paying your bills makes you solvent, but  they do make you righteous like exercise makes you strong.

I can live with that.   I can more than live with it, I can applaud it.


The National Public Radio folks have decided to ask their listener base to help them select the greatest works of imaginative fiction.   Their list contains a lot of surprises, but the finalists were selected by the ubiquitous expert panel, and they are inviting fantasy and science fiction fans to vote on which of these 200 or so works are their favorites.

Here is the list.  My choices are in bold:
The Acts Of Caine Series, by Matthew Woodring Stover
The Algebraist, by Iain M. Banks
Altered Carbon, by Richard K. Morgan
American Gods, by Neil Gaiman
Anansi Boys, by Neil Gaiman
Anathem, by Neal Stephenson
Animal Farm, by George Orwell
The Anubis Gates, by Tim Powers
Armor, by John Steakley
The Baroque Cycle, by Neal Stephenson
Battlefield Earth, by L. Ron Hubbard
Beggars In Spain, by Nancy Kress
The Belgariad, by David Eddings
The Black Company Series, by Glen Cook
The Black Jewels Series, by Anne Bishop
The Book Of The New Sun, by Gene Wolfe
Brave New World, by Aldous Huxley
Bridge Of Birds, by Barry Hughart
The Callahan’s Series, by Spider Robinson
A Canticle For Leibowitz, by Walter M. Miller
The Cat Who Walked Through Walls, by Robert Heinlein
Cat’s Cradle , by Kurt Vonnegut
The Caves Of Steel, by Isaac Asimov
The Change Series, by S.M. Stirling
Childhood’s End, by Arthur C. Clarke
Children Of God, by Mary Doria Russell
The Chronicles Of Amber, by Roger Zelazny
The Chronicles Of Thomas Covenant, by Stephen R. Donaldson
The City And The City, by China Mieville
City And The Stars, by Arthur C. Clarke
A Clockwork Orange, by Anthony Burgess
The Codex Alera Series, by Jim Butcher
The Coldfire Trilogy, by C.S. Friedman
The Commonwealth Saga, by Peter F. Hamilton
The Company Wars, by C.J. Cherryh
The Conan The Barbarian Series, by R.E. Howard
Contact, by Carl Sagan
Cryptonomicon, by Neal Stephenson
The Crystal Cave, by Mary Stewart
The Culture Series, by Iain M. Banks
The Dark Tower Series, by Stephen King
The Day of Triffids, by John Wyndham
Deathbird Stories, by Harlan Ellison
The Deed of Paksennarion Trilogy, by Elizabeth Moon
The Demolished Man, by Alfred Bester
The Deverry Cycle, by Katharine Kerr
Dhalgren, by Samuel R. Delany
The Diamond Age, by Neil Stephenson
The Difference Engine, by William Gibson & Bruce Sterling
The Dispossessed, by Ursula K. LeGuin
Do Androids Dream Of Electric Sheep?, by Philip K. Dick
Don’t Bite The Sun, by Tanith Lee
Doomsday Book, by Connie Willis
Dragonflight, by Anne McCaffrey
Dreamsnake, by Vonda McIntyre
The Dune Chronicles, by Frank Herbert
Earth, by David Brin
Earth Abides, by George R. Stewart
The Eisenhorn Omnibus, by Dan Abnett
The Elric Saga, by Michael Moorcock
Ender’s Game, by Orson Scott Card
Eon, by Greg Bear
The Eyes Of The Dragon, by Stephen King
The Eyre Affair, by Jasper Fforde
The Faded Sun Trilogy, by C.J. Cherryh
Fafhrd & The Gray Mouser Series, by Fritz Leiber
Fahrenheit 451, by Ray Bradbury
The Farseer Trilogy, by Robin Hobb
The Female Man, by Joanna Russ
The Fionavar Tapestry Trilogy, by Guy Gavriel Kay
A Fire Upon The Deep, by Vernor Vinge
The First Law Trilogy, by Joe Abercrombie
Flowers For Algernon, by Daniel Keys
The Foreigner Series, by C.J. Cherryh
The Forever War, by Joe Haldeman
The Foundation Trilogy, by Isaac Asimov
Frankenstein, by Mary Shelley
The Gaea Trilogy, by John Varley
The Gap Series, by Stephen R. Donaldson
The Gate To Women’s Country, by Sheri S. Tepper
Going Postal, by Terry Pratchett
The Gone-Away World, by Nick Harkaway
The Gormenghast Triology, by Mervyn Peake
Grass, by Sheri S. Tepper
Gravity’s Rainbow, by Thomas Pynchon
The Handmaid’s Tale, by Margaret Atwood
Hard-Boiled Wonderland And The End of The World, by Haruki Murakami
The Heechee Saga, by Frederik Pohl
The Hitchhiker’s Guide To The Galaxy, by Douglas Adams
The Hollows Series, by Kim Harrison
House Of Leaves, by Mark Danielewski
The Hyperion Cantos, by Dan Simmons
I Am Legend, by Richard Matheson
I, Robot, by Isaac Asimov
The Illuminatus! Trilogy, by Robert Shea & Robert Anton Wilson
The Illustrated Man, by Ray Bradbury
The Incarnations Of Immortality Series, by Piers Anthony
The Inheritance Trilogy, by N.K. Jemisin
Jonathan Strange & Mr Norrell, by Susanna Clarke
A Journey To The Center Of The Earth, by Jules Verne
Kindred, by Octavia Butler
The Kingkiller Chronicles, by Patrick Rothfuss
Kraken, by China Mieville
The Kushiel’s Legacy Series, by Jacqueline Carey
Last Call, by Tim Powers
The Last Coin, by James P. Blaylock
The Last Herald Mage Trilogy, by Mercedes Lackey
The Last Unicorn, by Peter S. Beagle
The Lathe Of Heaven, by Ursula K. LeGuin
The Left Hand Of Darkness, by Ursula K. LeGuin
The Legend Of Drizzt Series, by R.A. Salvatore
The Lensman Series, by E.E. Smith
The Liaden Universe Series, by Sharon Lee & Steve Miller
The Lies Of Locke Lamora, by Scott Lynch
Lilith’s Brood, by Octavia Butler
Little, Big, by John Crowley
The Liveship Traders Trilogy, by Robin Hobb
Lord Of Light, by Roger Zelazny
The Lord Of The Rings Trilogy, by J.R.R. Tolkien
Lord Valentine’s Castle, by Robert Silverberg
Lucifer’s Hammer, by Larry Niven & Jerry Pournelle
Lud-in-the-Mist, by Hope Mirrlees
The Magicians, by Lev Grossman
The Malazan Book Of The Fallen Series, by Steven Erikson
The Man In The High Castle, by Philip K. Dick
The Manifold Trilogy, by Stephen Baxter
The Mars Trilogy, by Kim Stanley Robinson
The Martian Chronicles, by Ray Bradbury
Memory And Dream, by Charles de Lint
Memory, Sorrow, And Thorn Trilogy, by Tad Williams
Mindkiller, by Spider Robinson
The Mistborn Series, by Brandon Sanderson
The Mists Of Avalon, by Marion Zimmer Bradley
The Moon Is A Harsh Mistress, by Robert Heinlein
Mordant’s Need, by Stephen Donaldson
More Than Human, by Theodore Sturgeon
The Mote In God’s Eye, by Larry Niven & Jerry Pournelle
The Naked Sun, by Isaac Asimov
The Neanderthal Parallax Trilogy, by Robert J. Sawyer
Neuromancer, by William Gibson
Neverwhere, by Neil Gaiman
The Newsflesh Triology, by Mira Grant
The Night’s Dawn Trilogy, by Peter F. Hamilton
Novels Of The Company, by Kage Baker
Norstrilia, by Cordwainer Smith
The Number Of The Beast, by Robert Heinlein
Old Man’s War, by John Scalzi
On Basilisk Station, by David Weber
The Once And Future King, by T.H. White
Oryx And Crake, by Margaret Atwood
The Otherland Tetralogy, by Tad Williams
The Outlander Series, by Diana Gabaldan
Parable Of The Sower, by Octavia Butler
The Passage, by Justin Cronin
Pattern Recognition, by William Gibson
Perdido Street Station, by China Mieville
The Prestige, by Christopher Priest
The Pride Of Chanur, by C.J. Cherryh
The Prince Of Nothing Trilogy, by R. Scott Bakker
The Princess Bride, by William Goldman
Rainbows End, by Vernor Vinge
Rendezvous With Rama, by Arthur C. Clarke
Replay, by Ken Grimwood
Revelation Space, by Alistair Reynolds
Riddley Walker, by Russell Hoban
The Riftwar Saga, by Raymond E. Feist
Ringworld, by Larry Niven
The Riverworld Series, by Philip Jose Farmer
The Road, by Cormac McCarthy
The Saga Of Pliocene Exile, by Julian May
The Saga Of Recluce, by L.E. Modesitt Jr.
The Sandman Series, by Neil Gaiman
The Sarantine Mosaic Series, by Guy Gavriel Kay
A Scanner Darkly, by Philip K. Dick
The Scar, by China Mieville
The Shannara Trilogy, by Terry Brooks
The Shattered Chain Trilogy, by Marion Zimmer Bradley
The Silmarillion, by J.R.R. Tolkien
The Sirens Of Titan, by Kurt Vonnegut
Slaughterhouse-Five, by Kurt Vonnegut
Small Gods, by Terry Pratchett
Snow Crash, by Neal Stephenson
The Snow Queen, by Joan D. Vinge
Solaris, by Stanislaw Lem
Something Wicked This Way Comes, by Ray Bradbury
Song for the Basilisk, by Patricia McKillip
A Song Of Ice And Fire Series, by George R. R. Martin
The Space Trilogy, by C.S. Lewis
The Sparrow, by Mary Doria Russell
The Stainless Steel Rat Books, by Harry Harrison
Stand On Zanzibar, by John Brunner
The Stand, by Stephen King
Stardust, by Neil Gaiman
The Stars My Destination, by Alfred Bester
Starship Troopers, by Robert Heinlein
Stations Of The Tide, by Michael Swanwick
Steel Beach, by John Varley
Stranger In A Strange Land, by Robert Heinlein
Sunshine, by Robin McKinley
The Sword Of Truth, by Terry Goodkind
The Swordspoint Trilogy, by Ellen Kushner
The Tales of Alvin Maker, by Orson Scott Card
The Temeraire Series, by Naomi Novik
The Thrawn Trilogy, by Timothy Zahn
Tigana , by Guy Gavriel Kay
Time Enough For Love, by Robert Heinlein
The Time Machine, by H.G. Wells
The Time Traveler’s Wife, by Audrey Niffenegger
To Say Nothing Of The Dog, by Connie Willis
The Troy Trilogy, by David Gemmell
Ubik, by Philip K. Dick
The Uplift Saga, by David Brin
The Valdemar Series, by Mercedes Lackey
VALIS, by Philip K. Dick
Venus On The Half-Shell, by Kilgore Trout/Philip Jose Farmer
The Vlad Taltos Series, by Steven Brust
The Vorkosigan Saga, by Lois McMaster Bujold
The Vurt Trilogy, by Jeff Noon
The War Of The Worlds, by H.G. Wells
Watchmen, by Alan Moore
Watership Down, by Richard Adams
The Way Of Kings, by Brandon Sanderson
Way Station, by Clifford D. Simak
We, by Yevgeny Zamyatin
The Wheel Of Time Series, by Robert Jordan
When Gravity Fails, by George Alec Effinger
Wicked, by Gregory Maguire
Wild Seed, by Octavia Butler
The Windup Girl, by Paolo Bacigalupi
World War Z, by Max Brooks
The Worm Ouroboros, by E.R. Edison
The Xanth Series, by Piers Anthony
The Yiddish Policeman’s Union, by Michael Chabon
1632, by Eric Flint
1984, by George Orwell
2001: A Space Odyssey, by Arthur C. Clarke
20,000 Leagues Under The Sea, by Jules Verne

I was glad to see both Moore’s graphic novel Watchmen and Gaiman’s Sandman series in such august company.   Both Earth Abides (Stewart) and Lord of Light (Zelazny) are close to perfect works of science-fiction.  Unfortunately, Stewart never wrote another book, and Zelazny fell off precipitously after LOL.  Amber wasn’t nearly as good.

I am not surprised that A Voyage To Arcturus didn’t make it onto this list.  It is very poorly written and hard to parse, but it does have a sticking power that many better works lack.  I was surprised to see that nothing by Lord Dunsany made the cut, nor was James Cabell represented, nor George Macdonald, nor Jack Vance.  In the mean time, you can amuse yourselves identifying the pictures off to the right.


A small group of friends, Reformed Christians, in the unlikely location of Central Florida, have initiated a small course for high schools and college students.  They teach cultural criticism, classical languages, philosophy, and logic to young people. I would love to participate in their Film Nights, since as a rule they show better films than those playing at the local cineplex.

The Reformed are well-suited to this sort of cultural analysis, since the argument could be made that they created North Atlantic/Anglo-American culture and have  only just had the controls wrested from their grasp in the last few decades by their successors and supplanters the social democrats.

Reviewing their list of offerings I was surprised to see that, although JRR Tolkien and CS Lewis figure prominently in their iconography, and in the lists of favorite books of the faculty, they don’t appear to have a literature course dedicated specifically to the Inklings and their works.   Ruminating on this, I decided to see if I could construct a course outline for their students:

AN INTRODUCTION TO THE INKLINGS

Premodernism and Romanticism in Literature and Theology

I. The Inklings As Romantics and Counter-Revolutionaries It is important to  place Tolkien, Lewis, Williams and Barfield in their milieu.  In these days of blockbuster films based upon their imaginary works, it is hard to imagine how out-of-step the Inklings were in the literary world of wartime and post-war Britain.  Realism and Modernism dominated both the best-seller charts and the academic  departments.  When JRR Tolkien submitted The Lord Of The Rings to Allen & Unwin for publications, they feared they wouldn’t be able to sell 1500 copies.

This portion of the course would focus on predecessors to the Inklings; the great Romantic poets Wordsworth and Byron, George Macdonald, Lord Dunsany, and E.R. Eddison.  readings would include, but not be limited to, CS Lewis’ The Pilgrim’s Regress and The Discarded Image, Owen Barfield’s Romanticism Come Of Age, and Dorothy L. Sayers’s  essay “Dante and Charles Williams”.

II. The Inklings As World-Builders This module would serve as an introduction to mythopoeia and mythopoetic literature.  Now that Narnia and Middle-Earth are household words, it can be productive to study the metaphysics of the invented worlds of Lewis and Tolkien and contrast them with non-Christian or anti-Christian underpinnings of Ursula LeGuin’s Earthsea, Stephen King’s Mid-World, or China Mieville’s New Crobuzon.

Although these secondary worlds are as richly woven and as thoroughly imagined as Lewis’  or Tolkien’s , they don’t rings as true as either Narnia or Middle Earth, which were constructed as worlds congruent with the worship of the Holy Trinity, explicitly in Narnia’s case and implicitly in the case of Middle-Earth.   Why would some metaphysics, the metaphysics of creation by a Tri-personal God, be superior for the construction of secondary worlds than metaphysics based on Taoism (which explains the obsession with “balance” in modern imaginative works as varied as Star Wars or Avatar: The Last Airbender), or on chance and necessity, or on dialectic?

III. The Inklings as Romantic Theologians It should be obvious that Tolkien, Lewis, and Williams were not systematic theologians.  Their relation of the body of their works to elaborated Christian dogma were informal and even tenuous.  The jury is still out as to whether Owen Barfield is even an orthodox Christian despite his public baptism in his sixties, and Charles Williams’ Christian thought  is impenetrable to most interpreters.

Nevertheless, the Inklings were instrumental in rehabilitating that most human of faculties, the much-maligned imagination, and especially Barfield and Williams made the observation that the failure of the Church in their day was not a failure of faith but a failure of imagination.


In the last week, I have been following an interesting exchange between David Theroux and my loyal friend Steven Hayes about the economic thought of CS Lewis. It appears Paul, whom I suspect of being a right-leaning American Catholic suspicious of governmental interference, found a kindred spirit in Lewis, who was certainly no fan of political ideologies.

Steve, a left-leaning South African with whom I share a concern that the benefits of “freedom” in the market sense have been inappropriately distributed, and with whom I share at least the apprehension that governmental coercion may be the only weapon available to whinge the behemoths currently dominating the geopolitical environment, responded saying that he felt that Lewis would not have allowed himself to be aligned with American Libertarianism, which is an ideology that wishes to extend to all Americans the benefits of that freedom from governmental restraint currently enjoyed by those who can afford seats at $10,000 a plate fundraising dinners.

Mr. Theroux offered a rebuttal to Steve, which Steve graciously forwarded to me in a mailing list, is unavailable for linking, although I hope to remedy that shortly.

I think that the whole problem of trying to pigeonhole Lewis’ politics and/or economic theorems [and, let us confess, all politics appears to have reduced to economics in our darkening era] is that Lewis’ thinking along operated primarily on a pre-Enlightenment, pre-“Victorious Analysis” basis.

I don’t know anything about Natural Law theory, except that it seems to be often on the lips of a certain type of Catholic.  I am assuming that Natural Law is something akin to what Lewis dealt with when he introduced the concept of the “Tao” in ‘The Abolition Of Man’, so if I make mistakes in understanding the ideas begind Natural law, please bear with me.  I have to admit that the whole idea of ‘law’ leaves me a bit cold, whichever phrase it is embedded in; “Natural Law”, “the Law of Historical Necessity”, “the Law of the Marketplace”.

I would like to bring the thought of another of the circle of Lewis’ friends, Owen Barfield, to play upon the issue of economic thought:

“[Francis] Bacon… was at least among the first to draw the analogy in English. so that in the history of thought, we have a here a pretty definite point – round about the beginning of the 17th century – at which the concept ‘laws of nature’ first begins to reveal itself as working in human minds.”

Barfield goes to to explain that the idea of Law, from the time of Bacon on, displaced the older idea of Form as a metaphor of “thinking Nature”.  The older idea of Form, which was useful in explaining ‘natura naturans’, Barfield maintains, were the “memory of those elements which the best Greek thinking could still apprehend in its time as living Beings” was usurped by the menta habit of thinking of Laws, which dealt with ‘natura naturata’, as a static thing “which dealt with the rules that govern the changes which occur in the sense-perceptible part of nature.”

This helps me to distinguish the economic thinking of Lewis, and his companion Tolkien from the algorithmic thinking about The Market© that is so ubiquitious in our day.  The Algorithm arose in the Seventeenth Century as a way of thinking and swept all before it.  The United States, it is sometimes helpful for me to remember, is not a Nation based on ties of race, religion, or culture, but literally an Algorithmic state, based not on centuries of precedent and custom, but on ABORSGSIARTATBWTAADR (A Bunch Of Really Smart Guys Sitting In A Room Thinking About The Best Way To Achieve A Desired Result).  And the temptation is, when confronted by undesireable results proceeding from the execution of the Algorithm, is to reach for the levers and tweak it until it produces the desired results.

The result of the triumph of the Algorithm has been an undeniable increase in the levels of comfort for those who benefit from its application, especially for those close to the levers and those who directly support them.  Indeed, the limited liablity corporation and the ersatz personhood rendered to it by legal fiat represents kind of an Incarnation for this Algorithm. The pronouncements of those in charge of these entities indicate there is a kind of reverse-theosis underway in them that strips them of any concern that cannot be quantified by this Algorithm.

In contrast, Lewis champions a kind of a pre-Algorithmic ordering of society, where The Market© digests other concerns besides the merely economic.  Novelist Gene Wolfe in a masterful essay on Tolkien  says this in a way I can only marvel at:

“Philology led him to the study of the largely illiterate societies of Northern Europe between the fall of Rome and the beginning of the true Middle Ages (roughly AD 400 to 1000). There he found a quality — let us call it Folk Law — that has almost disappeared from his world and ours. It is the neighbour-love and settled customary goodness of the Shire. Frodo is “rich” in comparison to Sam, though no dragon would call Frodo rich; Sam is poor in comparison to Frodo, though Sam is far richer than Gollum, who has been devoured by the tyranny and corruption of the One Ring. Frodo does not despise Sam for his poverty, he employs him; and Sam does not detest Frodo for his wealth, but is grateful for the job. Most central of all, the difference in their positions does not prevent their friendship. And in the end, poor Sam rises in the estimation of the Shire because of his association with Frodo, and rich Frodo sacrifices himself for the good of all the Sams.”

“Sam Rayburn, a politician of vast experience, once said that all legislation is special-interest legislation. Of our nation, and of the 20th century, that is unquestionably true; but it need not be. We have — but do not need — a pestilent swarm of exceedingly clever persons who call themselves public servants when everything about them and us proclaims that they are in fact our masters. They make laws (and regulations and judicial decisions that have the force of laws) faster and more assiduously than any factory in the world makes chains; and they lay them on us.”

It need not be so. We might have a society in which the laws were few and just, simple, permanent, and familiar to everyone — a society in which everyone stood shoulder-to-shoulder because everyone lived by the same changeless rules, and everyone knew what those rules were. When we had it, we would also have a society in which the lack of wealth was not reason for resentment but a spur to ambition, and in which wealth was not a cause for self-indulgence but a call to service. We had it once, and some time in this third millennium we shall have it again; and if we forget to thank John Ronald Reuel Tolkien for it when we get it, we will already have begun the slow and not always unpleasant return to Mordor.”

Please note that the essay by Mr. Wolfe is copyrighted, and the owner of the website from which I obtained the above fragment paid Mr. Wolfe for the  privilege of publishing the essay in its entirety.  Thank you, Mr. Robertson, for making this available publicly.

Unfortunately, I do not believe that the way back is the way forward.  Nostalgia for Holy Rus or the Anglo-Saxon Thengs or even the Scotland of David Ricardo will not assist us in our current extreme.  We live in a time where children now consider it a judicious investment to bring a firearm to school, but I do not want to return to a time when such schooling was available to very few, if at all.

What Barfield indicates is that we need to have a different way of thinking;

“The economic life is today the real bond of the civilised world/  The world is not held together by political or religious harmony, but by economic interdependence; and here again is the same antithesis.  Economic theory is bound hand and foot by the static, abstract (algorithmic) characte of modern thought.  On the one hand, everything to with industry and the possibility of substituting human labor by machinery, or at very least standardizing it into a series of repetitive motions, has reached an unexampled pitch of perfection.”

“But when it is the question of distributing this potential wealth, when it is demanded of us that we think in terms of flow and rate-of-flow, in otherwords that we think in terms of the system as a whole, we cannot even rise to it.  The result is that all our ‘labour-saving’ machinery produces not leisure but its ghastly caricature unemployment while the world sits helplessly watching the steady growth within itself of a malignant tumor of social discontent.  this incereaasingly rancourous discontent is fed above all things by a cramping penury, a shortage of the means of livelihood which arises not out the realities of nature, but out of abstract, inelastic thoughts about money.”

Now, I will be the first to admit that I am clueless about the kind of thinking Barfield says we require at this juncture.  Whether it is holistic rather than reductionistic I cannot penetrate at this time.  If it holistic, it runs the risk of requiring somebody to know a system extensively before saying anything about it, and every time I head down that path, I find myself thinking algorithmically about non-algorithmic thought, and thus get myself all balled up in knots.

The closest I have gotten is, maybe, when meditating in a grove of trees about photosynthesis, I entertained a kind of a pre-sentiment that the trees “wanted” to trap the sunlight and turn it into useable energy, not only for themselves, but for all the biosphere, and if I could just ‘learn their language’, as it were, I could find a way to cooperate with the trees and help them do this.

I think another of the neglected Inklings, Charles Williams, with his concepts of Co-Inherence and Webs of Exchange, lends himself to an economic interpretation.  Certainly Williams, as a lifelong City dweller, would have a different outlook than the bucolic Lewis or Tolkien.  Certainly, a good case could be made for there being different Webs of Exchange; the Chemical, the Biological, the Semantic, the Anthro-Economic which exists over and above the others and which currently is returning evil for good.


Somewhere on my hard drive there are about 8,000 words of a story I wanted to write  whereby my favorite writers actually became protagonists.  The story pits JRR Tolkien, CS Lewis, Owen Barfield, and Charles Williams against Arthur Machen, the aging Cambion of Prydain,  and his disciples, the occultist Alistair Crowley and the parapsychologist Alexander Cannon.

Machen, Crowley and Cannon are plotting against the Throne, attempting to manipulate Edward, the dissolute Prince of Wales, into marrying a q’arinah and opening Britain to occult influence in the way that their counterparts in Germany have succeeded with the Nazis.

Each of the writers held a particular responsibility; Tolkien was the Chief Druid, responsible for the embattled natural environment of Britain.  Lewis was the Warder, the doorkeeper of the Thin Places where  commerce between the natural and the supernatural took place.  Williams was the Archmage Protector, who defends the realm against the dark powers, and Barfield was the Lord Emergent, the custodian of the still-nascent Council of Albion, responsible for guiding the English soul towards Final Participation.

For many reasons, not the least of which is that I am American,  the story never got written.

But other stories have.  The first one I heard about was Heaven’s War, a graphic novel written by Micah Harris and illustrated by Michael Gaydos.  According to what I have read about it, it has Williams in the starring role against the diabolical Crowley, with Tolkien and Lewis as supporting characters.   I need to overcome my prejudice against graphic novels and pick this one up.  It is not supposed to be very good from the dramatic point of view, but it abounds in Inklings trivia, and is supposed to include a long dialogue between Williams and Crowley about co-inherence which would delight  Williams fans.

A couple of years ago, maybe as far back as 2004, a series of fantastic books for young adults was begun by an American writer James A. Owen called Chronicles of the Imaginarium Geographica .  Three young British soldiers have their summons to World War I interrupted by the Caretaker of an imaginary realm which is under siege by the Winter King.  I know even less about this series, but the author uses the nickname “Chaz” for Charles Williams and “Ron” for Tolkien, which grate on anyone who knows these authors as anything other than action figures.  Williams was called “Serge” by his closest friends, and Tolkien, affectionately, was known as “Tollers”.

But, at least he got Jack Lewis right.

CURRENTLY READING

The Dragonbone Chair by Tad Williams