They Were Fishermen

Jebel Cherib
Jebel Cherib, Eugene von Guerard, 1885

Passing alongside the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net into the sea, for they were fishermen. And Jesus said to them, “Follow me, and I will make you become fishers of men.” And immediately they left their nets and followed him.

Mark 1:16–18

On Personhood and Love

Professor Haldane himself illustrates the present state of mind very well. He thinks that if one were inventing a language for ‘sinless beings who loved their neighbors as themselves’ it would be appropriate to have no words for ‘my’, ‘I’, and ‘other personal pronouns and inflexions’. In other words he sees no difference between two opposite solutions of the problem of selfishness: between love (which is a relation between persons) and the abolition of persons. Nothing but a Thou can be loved and a Thou can exist only for an I.

A society in which no one was conscious of himself as a person over against other persons, where non could say ‘I love you’, would, indeed, be free from selfishness, but not through love. It would be ‘unselfish’ as a bucket of water is unselfish.

C.S. Lewis, Other Worlds (1975), 83–84.

Solemn Pleasure of the Imagination

I am not sure that anyone has satisfactorily explained the keen, lasting, and solemn pleasure which such stories can give. Jung, who went furthest, seems to me to produce as his explanation one more myth which affects us in the same way as the rest. Surely the analysis of water should not itself be wet?

I shall not attempt to do what Jung failed to do. But I would like to draw attention to a neglected fact: the astonishing intensity of the dislike which some readers feel for the mythopoeic. I first found it out by accident.

A lady (and, what makes the story more piquant, she herself a Jungian psychologist by profession) had been talking about a dreariness which seemed to be creeping over her life, the drying up in her of the power to feel pleasure, the aridity of her mental landscape. Drawing a bow at a venture, I asked, ‘Have you any taste for fantasies and fairy tales?’ I shall never forget how her muscles tightened, her hands clenched themselves, her eyes started as if with horror, and her voice changed, as she hissed out, ‘I loathe them.’

Clearly we here have to do not with a critical opinion but with something like a phobia. And I have seen traces of it elsewhere, though never quite so violent. On the other side, I know from my own experience, that those who like the mythopoeic like it with almost equal intensity. The two phenomena, taken together, should at least dispose of the theory that it is something trivial. It would seem from the reactions it produces, that the mythopoeic is rather, for good or ill, a mode of imagination which does something to us at a deep level.

C.S. Lewis, Other Worlds (1975), 71–72.

The Prison of the Present Moment

That perhaps is why people are so ready with the charge of ‘escape’. I never fully understood it till my friend Professor Tolkien asked me the very simple question, ‘What class of men would you expect to be most preoccupied with, and most hostile to, the idea of escape?’ and gave the obvious answer: jailers.

The charge of Fascism is, to be sure, mere mud-flinging. Fascists, as well as Communists, are jailers; both would assure us that the proper study of prisoners is prison. But there is perhaps this truth behind it: that those who brood much on the remote paste or future, or stare long at the night sky, are less likely than others to be ardent or orthodox partisans.

C.S. Lewis, Other Worlds (1975), 67.

How to Frighten A Child

Those who say that children must not be frightened may mean two things. They may mean (1) that we must not do anything likely to give the child those haunting, disabling, pathological fears against which ordinary courage is helpless: in fact, phobias. His mind must, if possible, be kept clear of things he can’t bear to think of. Or they may mean (2) that we must try to keep out of his mind the knowledge that he is born into a world of death, violence, wounds, adventure, heroism and cowardice, good and evil.

If they mean the first I agree with them: but not if they mean the second. The second would indeed be to give children a false impression and feed them on escapism in the bad sense.

There is something ludicrous in the idea of so educating a generation which is born to the Ogpu and the atomic bomb. Since it is so likely that they will meet cruel enemies, let them at least have heard of brave knights and heroic courage. Otherwise you are making their destiny not brighter but darker. Nor do most of us find that violence and bloodshed, in a story, produce any haunting dread in the minds of children. As far as that goes, I side impenitently with the human race against the modern reformer.

Let there be wicked kings and beheadings, battles and dungeons, giants and dragons, and let villains be soundly killed at the end of the book.

C.S. Lewis, Other Worlds (1975), 30–31.

The Spiritual Discipline of Fairy Tales

I do not mean that school stories for boys and girls ought not to be written. I am only saying that they are far more liable to become ‘fantasies’ in the clinical sense than fantastic stories are. And this distinction holds for adult reading too. The dangerous fantasy is always superficially realistic. The real victim of wishful reverie does not batten on the Odyssey, The Tempest, or The Worm Ouroboros: he (or she) prefers stories about millionaires, irresistible beauties, posh hotels, palm beaches and bedroom scenes—things that really might happen, that ought to happen, that would have happened if the reader had had a fair chance. For, as I say, there are two kinds of longing. The one is an askesis, a spiritual exercise, and the other a disease.

C.S. Lewis, Other Worlds (1975), 30.

Annotations — June 18, 2021

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