Hugo Dyson, on his visits to Oxford from Reading, became a frequent and most welcome interrupter of Warnie Lewis’s mornings: ‘At about half past eleven when I was at work in the front room in College, in burst Dyson in his most exuberant mood. He began by saying that it was such a cold morning that we would have to adjourn almost immediately to get some brandy. I pointed out to him that if he was prepared to accept whiskey as an alternative, it was available in the room. Having sniffed it he observed “it would be unpardonable rudeness to your brother to leave any of this” and emptied the remains of the decanter into the glass. After talking very loudly and amusingly for some quarter of an hour, he remarked airily “I suppose we can’t be heard in the next room?” then having listened for a moment, “Oh, it’s all right, it’s the pupil talking – your brother won’t want to listen to him anyway”. He next persuaded me to walk round to Blackwell’s with him, and here he was the centre of attraction to a crowd of undergraduates. Walking up to the counter he said: “I want a second hand so-and-so’s Shakespeare; have you got one?” The assistant: “Not a second hand one, sir, I’m afraid.” Dyson (impatiently): “Well, take a copy and rub it on the floor, and sell it to me as shop soiled.”’
*
Tolkien too was a regular caller while Warnie Lewis was at work in Magdalen. He and Jack were in the habit of spending an hour together on Monday mornings, generally concluding their conversation with a pint of beer in the Eastgate Hotel opposite the college. ‘This is one of the pleasantest spots in the week,’ remarked Jack. ‘Sometimes we talk English School politics; sometimes we criticize one another’s poems; other days we drift into theology or “the state of the nation”; rarely we fly no higher than bawdy or puns.’
By ‘bawdy’ Lewis meant not obscene stories but rather old-fashioned barrack-room jokes and songs and puns. For example, he greatly relished one of his pupils’ perfectly serious description of courtly love as ‘a vast medieval erection’, and in meetings of the Coalbiters he and the other members of that club listened with delight to scurrilous jests composed in Icelandic by Tolkien, who was a past master of bawdy in several languages. Lewis believed that to be acceptable, bawdy ‘must have nothing cruel about it. It must not approach anything near the pornographic. Within these limits I think it is a good and wholesome genre.’
As to ‘English School politics’, these became less turbulent after 1931 when – chiefly thanks to Lewis’s part in the campaign – Tolkien’s syllabus reforms were accepted by the Faculty, with the result that the Anglo-Saxon and Middle English parts of the course became much more attractive to undergraduates, and the study of Victorian literature was virtually abandoned. Lewis was delighted at this victory, which as he put it ‘my party and I have forced upon the junto after hard fighting’.
Shortly after the new syllabus was put into effect, Lewis and Tolkien were both doing duty as examiners in the English School, together with Tolkien’s friend and former colleague from Leeds, E. V. Gordon. Lewis lost no opportunity of writing a jibe in the Beowulf metre at the two philologists’ performance in the viva voce examination sessions:
Two at the table in their talk borrowed
Gargantua’s mouth. Gordon and Tolkien
Had will to repeat well-nigh the whole
That they of Verner’s law and of vowel sorrows,
Cares of consonants, and case endings,
Heard by hearsay.
Never at board I heard
Viler vivas.
‘In fact’, Tolkien remarked of these lines, ‘during the sessions C. S. L.’s voice was the one most often heard.’
Outside term time, Tolkien and Lewis sometimes went for afternoon walks together. Warnie Lewis liked to enjoy as much of his brother’s company as possible, and he was not always pleased about this. ‘Confound Tolkien!’ he wrote in his diary on one such occasion. ‘I seem to see less and less of J. every day.’ Knowing Warnie’s feelings, Jack took a great deal of trouble not to leave his brother out of anything and, when Tolkien and he decided to spend an evening reading aloud the libretto of Wagner’s Die Walküre, Warnie was asked to join them even though he knew no German and could only take part by using an English translation. They began after tea, broke off for supper at the Eastgate – ‘where we had fried fish and a savoury omelette, with beer’ – and then returned to Jack’s rooms in Magdalen ‘and finished our play (and incidentally the best part of a decanter of very inferior whiskey),’ recorded Warnie. ‘Arising from the perplexities of Wotan we had a long and interesting discussion on religion which lasted until about half past eleven.’1
Warnie was with Jack at a dinner in July 1933 when Tolkien and Hugo Dyson acted as joint hosts at Exeter College, of which they were both old members. ‘Dyson and Tolkien were in exuberant form,’ recorded Warnie. ‘I should like to have seen more of a man on the opposite side of the table, Coghill: big, pleasant, good looking.’ Later ‘the party broke up, Tolkien, Dyson, J., a little unobtrusive clergyman, and myself walking back to Magdalen where we strolled about in the grove, where the deer were flitting about in the twilight – Tolkien swept off his hat to them and remarked “Hail fallow well met”.’
There were also quite a few gatherings of this sort at which Warnie Lewis was not present. The English School ‘junto’ led by Lewis and Tolkien began to hold informal dinners. This was quite a large group, known as ‘the Cave’ and including a number of college tutors besides the nucleus of Lewis and his friends.2 Sometimes a similar group, ‘the Oyster Club’, would gather to celebrate the end of examination-marking by eating oysters. Meanwhile the Coalbiters continued to meet, until at last they had read the major Icelandic sagas and both Eddas, when they were dissolved.
Such semi-formal groups were a regular feature of Oxford life, and there was certainly nothing remarkable about them. Nor was there anything particularly notable about a literary society in which Lewis and Tolkien were both involved for a few terms. It met at University College, where Lewis still taught a few pupils (though in English Literature now, rather than Philosophy). Its founder and organiser, like most of the members, was an undergraduate, Edward Tangye Lean, who edited the university magazine Isis and published a couple of novels while still studying for his degree. There were also a few dons present at the meetings. The club existed so that members could read unpublished compositions aloud, and ask for comments and criticisms. Tangye Lean named it ‘The Inklings’.
No record of its proceedings survives, though Tolkien recalled that in its original form the club soon died, probably when Tangye Lean left Oxford in 1933 for a career in journalism and broadcasting. Tolkien also remembered that among the unpublished works read aloud at its meetings was his own poem ‘Errantry’. That poem (which begins ‘There was a merry passenger, A messenger, a mariner’) was published soon afterwards in the Oxford Magazine. Warnie Lewis read it, admired it, and declared it to be ‘a real discovery’, not least because of its unusual metre. Meanwhile Jack Lewis had recently finished reading a longer work by Tolkien. On 4 February 1933 he wrote to Arthur Greeves: ‘Since term began I have had a delightful time reading a children’s story which Tolkien has just written. I have told you of him before: the one man absolutely fitted, if fate had allowed, to be a third in our friendship in the old days, for he also grew up on W. Morris and George MacDonald. Reading his fairy tale has been uncanny – it is so exactly like what we would both have longed to write (or read) in 1916: so that one feels he is not making it up but merely describing the same world into which all three of us have the entry.’ The story was called The Hobbit.
Tolkien had invented it partly to amuse his own children, and certainly without any serious thought of publication. He had not even bothered to finish typing out a fair copy, but had left it broken off some way before the end. Lewis, much as he liked the story, was by no means certain of the measure of Tolkien’s achievement. ‘Whether it is really good’, he remarked to Greeves, ‘is of course another question: still more, whether it will succeed with modern
children.’
*
Tolkien ought, on the face of it, to have been an ideal companion for Lewis and Barfield on their walking tours. But when he did accompany them he found that twenty miles or so a day, carrying a heavy pack, was more than he liked.1 Tolkien’s own idea of a walk in the countryside involved frequent stops to examine plants or insects, and this irritated Lewis. When Tolkien spent some time at Malvern on holiday with the Lewis brothers in 1947, Warnie remarked: ‘His one fault turned out to be that he wouldn’t trot at our pace in harness; he will keep going all day on a walk, but to him, with his botanical and entomological interests, a walk, no matter what its length, is what we would call an extended stroll, while he calls us “ruthless walkers”.’
Lewis once described an event that might be imagined to have happened on one of his and Tolkien’s rural expeditions:
We were talking of dragons, Tolkien and I
In a Berkshire bar. The big workman
Who had sat silent and sucked his pipe
All the evening, from his empty mug
With gleaming eye, glanced towards us;
‘I seen ’em myself’, he said fiercely.
The lines, however, were invented by Lewis simply as a demonstration of the alliterative metre, and Tolkien said that they had no basis in fact: ‘The occasion is entirely fictitious. A remote source of Jack’s lines may be this: I remember him telling me a story of Brightman, the distinguished ecclesiastical scholar, who used to sit quietly in Common Room (in Magdalen) saying nothing except on rare occasions. Jack said that there was a discussion on dragons one night and at the end Brightman’s voice was heard to say, “I have seen a dragon.” Silence. “Where was that?” he was asked. “On the Mount of Olives,” he said. He relapsed into silence and never before his death explained what he meant.’
*
A great part of Lewis’s time was of course taken up with giving tutorials and lectures to undergraduates. When teaching, he turned for a model to the method of his old tutor Kirkpatrick. But while ‘Kirk’s’ ways had served well in their place, they were not liked by many of the undergraduates who climbed the stairs of Magdalen New Buildings for tutorials. Lewis (though he privately found tutorials boring) was conscientiously attentive to his pupils and to the essays they read aloud to him. But he rarely praised their work, preferring to engage them in heated argument about some remark they had made. This frightened all but the toughest-minded undergraduates. A few managed to fight back and even win a point – which was just what Lewis wanted them to do – but the majority were cowed by the force of his dialectic and went away abashed.
In the lecture room his manner was less fierce. He lectured clearly in a steady, even voice, and without dramatic gestures; though when he quoted, which he did a great deal, he read superbly. Sometimes, in his ‘Prolegomena to Medieval Studies’, he actually dictated important passages word by word to his audience, while all the time he cited facts, and this was what many undergraduates wanted. Other English School dons might be more entertaining – Nevill Coghill expounded Chaucer with urbane humour, and Tolkien’s Beowulf lectures were famed for their striking recitations – but Lewis handed out information, and his lectures were very well attended for this reason.
He was becoming known as an expert in medieval literature, and his ‘Prolegomena’ lectures, setting out the background required for a study of the medieval period, were soon regarded as indispensable. In his spare time from teaching he was still at work on his study of the allegorical love-poetry of the Middle Ages. When it was published in 1936 as The Allegory of Love it was greatly admired, not least for Lewis’s beautifully apt translations of medieval Latin and French poems into mock-medieval English verse of his own composition. Lewis did this to preserve the flavour of the originals, and also because he enjoyed writing pastiche. But fine as was the achievement of The Allegory of Love, he did not regard himself exclusively as a specialist in that period of literature. Indeed, as early as 1931 he had begun to take arms over a critical issue affecting the whole of English literature, an issue that was profoundly involved with his conversion to Christianity.
He believed that he saw a characteristic in literary criticism which was becoming more marked, and which disturbed him. This was the tendency for critics to discuss the personality of the writer as it could be deduced from his work, rather than the character of the writing. At best, Lewis believed, this produced a kind of pseudo-biography, at worst sheer psychological muck-raking. For example he quoted E. M. W. Tillyard saying that Paradise Lost ‘is really about the true state of Milton’s mind when he wrote it’. Lewis thought this was nonsense, and he wrote an essay attacking what he called ‘The Personal Heresy in Criticism’, declaring: ‘A poet does what no one else can do: what, perhaps, no other poet can do; but he does not express his personality.’ The essay was published in an academic journal; Tillyard replied, and a public controversy began between them.
Lewis’s attack was partially justified. In its extreme form this ‘biographical’ tendency in criticism is objectionable. Yet there are also grounds for supposing that Lewis’s attitude to it grew from something deep-seated in his own personality. In saying this one is of course falling into the very Personal Heresy that he attacked. Nevertheless it needs to be said.
He had always been shy of the emotions. He was aware of this himself, and he said it was because in his childhood he had been embarrassed by his father’s ups and downs of mood. In reaction he tried to cultivate a detachment from passing shades of sorrow and happiness, and to maintain a calmly cheerful exterior. Taking this one stage further, he also abstained from speculations about his own psychological make-up and that of his friends. There was of course no reason why he should speculate about his own personality. On the other hand, given his strange and perhaps inexplicable attachment to Mrs Moore, there were perhaps reasons why he should not.
This attitude was held even more deeply by him after his conversion. He managed to incorporate it into his Christianity, declaring that it was a Christian’s duty to get on with doing the will of God and not to waste time tinkering with his own psychology. ‘To know how bad we are’, he said, ‘is an excellent recipe for becoming much worse.’ His own motto for the conducting of his life was
Man, please thy Maker and be merry,
And set not by this world a cherry.
Was this deliberate lack of interest in his own personality the cause of an alteration in Lewis’s manner after his conversion? At all events Owen Barfield gradually became aware that something was happening to Lewis during this period. ‘Looking back over the last thirty years,’ Barfield wrote shortly after Lewis’s death, ‘it appears to me that I have throughout all that time been thinking, pondering, wondering, puzzling over the individual essence of my old friend. The puzzlement has had to do above all with the great change that took place in him between the years 1930 and 1940 – a change which roughly coincided with his conversion but which did not appear, and does not appear in retrospect, to be inevitably or even naturally connected with it.’
In particular Barfield noticed that, once this change had occurred, Lewis had ‘deliberately ceased to take any interest in himself except as a kind of spiritual alumnus taking his moral finals’. He also observed that something a little strange was happening to Lewis’s manner as a writer.
One example in particular stuck in Barfield’s memory. After Tillyard’s rejoinder to the ‘Personal Heresy’ essay had been published, Lewis wrote a reply to that rejoinder which he called ‘An Open Letter to Dr Tillyard’. Barfield was staying at the Kilns at the time and, when Lewis handed it to him, he read it with admiration, but also (he said) ‘with a certain underlying – what is the word? – restlessness, malaise, bewilderment – that gradually increased until, when I came to the passage at the end:
As I glance through the letter again I notice that I have not been able, in the heat of argument, to express as clearly or continuously as I could have wished my sense that I am engaged wit
h “an older and a better soldier”. But I have little fear that you will misunderstand me. We have both learnt our dialectic in the academic arena where knocks that would frighten the London literary coteries are given and taken in good part; and even where you may think me something too pert you will not suspect me of malice. If you honour me with a reply it will be in kind; and then, God defend the right!
I am, my dear Sir, with the greatest respect,
Your obedient servant,
C. S. Lewis.
‘I slapped down the book’ (Barfield continued) ‘and shouted: ‘I don’t believe it! It’s pastichel”’
It may of course have been deliberate pastiche, something that Lewis always enjoyed writing. Yet on that occasion he had no ready answer to Barfield’s accusation – or at least none that Barfield could recall thirty years later – and all through the ‘Personal Heresy’ controversy there was something in his tone that seemed just subtly artificial. He attacked the tendency of critics to exalt poets because he said it disparaged what he called ‘common things and common men’. He declared that the modern verse of the nineteen-twenties only succeeded in communicating a boredom and nausea that had little place in ‘the life of the corrected and full-grown man’. And, laughing at the notion that poets are in any sense braver than ordinary men, he asked: ‘What meditation on human fate demands so much “courage” as the act of stepping into a cold bath?’
This last remark seems more appropriate to G. K. Chesterton than to Lewis. It would not have been voiced by Lewis as a young man; he had taken the writing of poetry very seriously. But after his conversion this came more and more to be the kind of thing he said and the kind of attitude he took. Or rather, it was the kind of attitude he thought he took, or had decided to take. As Barfield expressed it, ‘It left me with the impression, not of “I say this”, but of “This is the sort of thing a man might say”.’1
The Inklings Page 8