Judging by Appearances

If books should not be judged by their covers, how much more true is it that we should avoid judging people by their initial appearance?

We don’t want others to be hasty in determining who we are, right? We need to take some time to get to know people before coming to “conclusions” about what they are like.

Yet we still tend to look at someone and – right away – assess whether they are trustworthy or not. I confess it is sometimes challenging for me to maintain an open mind. For example, teardrop tattoos (especially when accompanied by neck ink that combines letters and numbers), make me nervous.

First impressions are usually by their very nature superficial. Which means they often prove to be wrong. That’s true about people . . . and books.

Lewis scholar Dale Nelson recently sent me an interesting review of the book The Inklings, written by Humphrey Carpenter in 1978. The fascinating thing about the piece was that it was written by Lord David Cecil (1902-1986), who was himself an Inkling.

One of the things which drew my attention was his physical description of several of the members, especially C.S. Lewis. Without citing the maxim, he declares how misleading first impressions may be.

[Charles] Williams was the most obviously odd. Very tall, and indisputably ugly with a high forehead and with gleaming spectacles, he yet diffused a curious charm that came from an enthusiastic warmth of spirit united to a comic lack of inhibition. . . .

Lewis at first sight appeared less unusual; stocky, red-faced, loud-voiced, he might indeed have been taken for an innkeeper or even a butcher.

Such a mistake would not have displeased him, he liked to think of himself as representing the common man, in contrast to the sophisticated intellectual.

These observations were interesting, but there was something far more thought-provoking in the (excellent, by the way) review. More about that in a moment. First let’s return for a moment to the issue of book covers.

What about the Cover of the Book You are Writing?

I discussed covers, and Lewis’ thoughts thereon, in this post.

It’s unsurprising that with all of their many reprintings, the writings of C.S. Lewis have been published with a wide range of covers. Some of this can be attributed to the artistic fads of the decade in which particular editions saw print. More important, I believe, are the arbitrary tastes of publishers.

When it comes to self-publishing, authors are in complete control over the image that graces their literary creations. While I make no pretense of being an artist, I must confess at being shocked by the shoddy quality of many such works. Surely they are aware that the very best of writing can be marred by dreadful packaging. By the same token, even weak literature has received wider dissemination than it merited, due to stunning or alluring graphics.

The internet is filled with posts on this subject. These are representative:

Against Popular Advice, Books Continue to Be Judged by Their Covers” says, “for some, this can be a bitter pill to swallow, because writers want to believe that their work will speak for itself.”

The reality is that every person who steps into a book shop or browses books online is judging books by their cover, even if only subconsciously. I’m not saying that the judgment is always correct. Some books have amazing covers but are comprised of some pretty bad writing. I’d guess that many more amazing books are hiding behind bad cover art. The challenge is to get readers to pick up your book in the first place. That’s where the artwork comes in.

Another writer contends that potential readers do consider a host of matters. In “Why ‘Don’t Judge a Book by its Cover’ is Bad Advice,” the writer nevertheless admits it is the single most important element in winning an audience (short of a celebrity endorsement).

Readers are going to keep on reading and judging based on a whole host of criteria. The cover is just one of the many factors that are taken into account. Like other aspects of a book, it holds valuable information about the story kept inside.

Disregarding it is bad advice. Instead, why not try judging a book by its cover? Maybe next time you peruse the shelves of your neighborhood bookstore or scroll through the numerous titles listed online, you can select books purely based on the cover.

You never know, that could tell you everything you need to give that book a chance.

Covers are not the only factor in enhancing your book’s reception. Consider as well the nature of the paper in printed copies, as I discussed in “The Ugliest Book,” about a Mayan codex.

Now, back to the book reviewer.

David Cecil’s Thoughts on His Own Identity as an Inkling

After graduating from Oxford, Cecil briefly taught Rhetoric in London, before returning to Oxford, where he taught English. During his career, he wrote various works, including a number of literary biographies. These include: The Stricken Deer or The Life of Cowper, English Poets, Hardy the Novelist.

David Cecil was an accomplished man, and a true Oxford Inkling. The curious aspect is how, as the son of a marquess (bearing a courtesy title), socializing with a different caste, so to speak, would bond so well with the rest of the Inklings. Fortunately, Cecil briefly explains why he valued the fellowship in this book review.

Usually one of them would read aloud a piece from some book he was writing. . . . The meetings were also occasionally attended by persons who did not share The Inklings’ distinctive point of view but who liked spending an evening in their company.

I myself was one of these; I found such evenings enjoyable and stimulating; and all the more because the spirit of The Inklings was in piquant contrast to those of the Oxford circles in which I spent most of my time.

A final gift to those who treasure Lewis and his companions comes in Cecil’s incisive understanding of their unifying bond.

The qualities . . . that gave The Inklings their distinctive personality were not primarily their opinion; rather it was a feeling for literature, which united, in an unusual way, scholarship and imagination.

Their standard of learning was very high. To study a book in translation or without a proper knowledge of its historic background would have been to them unthinkable; they were academic in the best sense of the word.

But – and this is what made them different from most academics – they also read imaginatively. The great books of the past were to them living in the same way as the work of a contemporary. . . .

Simply they read their books in the spirit in which they were written. And they could communicate their sense of this spirit to their hearers so that, for these also, these great books sprang to fresh, full life.

This was a unique achievement in the Oxford of their time.

It appears the Inklings would be among the last to judge a book, or a person, by their cover.

An Author with the Heart of an Inkling

C.S. Lewis and Frederick Buechner never met, yet they are “friends” because they share so many similarities as authors writing from a Christian perspective. In terms of Buechner’s themes and range of his writings, this award winning American author and ordained Presbyterian minister may have as much in common with C.S. Lewis as his own British Inklings. So let me introduce Frederick Buechner and his writings.

Do you read primarily to relax and allow your imagination to soar? Or, do you normally select “useful” books, with the potential to be applicable to meeting the challenges of real life?

During my college years, I enjoyed scifi and fantasy. I still have a weak spot for alternative histories. But my seminary years had a subtle effect on my reading. With time always at a premium as a young pastor with a family, I had so many practical, pastoral books and journals to study, that I seldom had time for something so frivolous as “fiction.” Fortunately, semi-retirement has released me from that restrictive literary diet.

I’ve finally found some time to unpack a few of the boxes of books sitting in my garage. (The fact we moved them into the garage around 2010 would be embarrassing if it got out, so I ought not to mention it here.)

As one would expect, I’ve encountered many pleasant surprises. A number of books I had been missing have turned up, I’ve found some that are even more timely today than when they were stored, and—best of all in the minds of my adult children—I’ve been able to part with about two-thirds of the titles, and recently donated about 150 volumes to a local charity.

One of the titles I am currently reading is Frederick Buechner’s Telling Secrets. I had picked up a copy when it was highly recommended to me, only to discover it was a memoir. Being a “practical pastor” who always had too many utilitarian books to read, I set it aside . . . only to pick it up twenty years later.

And what a joyous surprise it has been. Buechner is in his nineties, and is widely respected. He has been a prolific writer, and has received numerous awards for his fictional works. Readers, particularly from the Reformed branch of Christianity have been especially fervent fans of the Presbyterian pastor and theologian. My friend, Brenton Dickieson is quite fond of Buechner and has written about him in A Pilgrim in Narnia on several occasions. He notes that Buechner quotes a number of the Inklings, including Tolkien, Williams and Lewis.

I vaguely recall the Lewis connection being one reason my fellow Air Force chaplain recommended Telling Secrets to me. But I had forgotten that the first section is entitled “The Dwarves in the Stable.” This is, of course, an allusion to an extremely momentous scene in The Final Battle, the final volume of the Chronicles of Narnia. It was originally published as an independent essay, as this entertaining post points out.

Buechner shares a dark family secret, the consequences of his father’s suicide in 1936. Listen to how movingly he describes the secret’s power:

His suicide was a secret we nonetheless tried to keep as best we could, and after a while my father himself became such a secret. There were times when he almost seemed a secret we were trying to keep from each other.

Buechner moves on to relate the suffering the family experienced during his daughter’s battle with anorexia. He shares few details, since “it is not mine to tell but hers.” Nevertheless, he describes setbacks in the struggle causing him to feel as though he “was in hell.”

I choose the term hell with some care. Hell is where there is no light but only darkness, and I was so caught up in my fear for her life, which had become in a way my life too, that none of the usual sources of light worked any more, and light was what I was starving for. . . .

I remained so locked inside myself that I was not really present with them at all. Toward the end of C.S. Lewis’s The Last Battle there is a scene where a group of dwarves sit huddled together in a tight little knot thinking that they are in a pitch black, malodorous stable when the truth of it is that they are out in the midst of an endless grassy countryside as green as Vermont with the sun shining and blue sky overhead.

The huge golden lion, Aslan himself, stands nearby with all the other dwarves “kneeling in a circle around his forepaws” as Lewis writes, “and burying their hands and faces in his mane as he stooped his great head to touch them with his tongue.” When Aslan offers the dwarves food, they think it is offal.

When he offers them wine, they take it for ditch water. “Perfect love casteth out fear,” John writes (1 John 4:18), and the other side of that is that fear like mine casteth out love, even God’s love. The love I had for my daughter was lost in the anxiety I had for my daughter.

This is just a single example of the sensitive wisdom Buechner shares throughout this grace-filled work.

After I finish Telling Secrets, I look forward to reading two of Buechner’s novels already on my shelf, Godric and Brendan. They are both historical fiction, telling the stories of two sainted monks from the twelfth and sixth centuries respectively.

I encourage any of you unfamiliar with his writings to explore his work. If an autobiography can be this good, I’m eager to take a journey through what I have no doubt will be quite an adventure in his fiction.

Buechner possesses an additional connection to C.S. Lewis, which has the potential to last centuries. He describes his decision to offer his personal papers to Wheaton College, where they are available in the archives. The theologian describes his decision in this humble manner.

Wheaton College [has] a great collection there of the manuscripts and papers of people like C.S. Lewis, G.K. Chesterton, George MacDonald, J.R.R. Tolkien, Dorothy Sayers, and the like, and because I could think of no more distinguished company than theirs among whom to have my own literary remains molder, a year earlier I had offered them everything I had stowed away over the years in cardboard boxes and scrapbooks and manila folders; and to my delight they said that they would be delighted to have it.

If you would enjoy learning more about the relationship between Buechner and the Inklings, check out this fine article; “C.S. Lewis and Frederick Buechner: Literary Expression of Faith” is available for download. It’s quite enlightening.


Bonus Insight

The second chapter of Telling Secrets is entitled “The White Tower.” Many Inkling fans will jump to the conclusion (especially after reading this post) that it is a reference to the citadel of Minas Tirith, the capital of Gondor. Like me, they would be incorrect.

Buechner is not alluding here to Tolkien’s masterpiece. On the contrary, he is referring to the central tower which was the old keep of the Tower of London. Ironically, that very keep, the White Tower, was built by a Norman monk who became the Bishop of Rochester. His name . . . Gundulf.

Buechner chose this metaphor for the human condition for the following reason.

I think here of the Tower of London. More particularly I think of that oldest part of it, known as the White Tower, which was built by William the Conqueror in the eleventh century. On the second floor of it there is a small Norman chapel called the Chapel of Saint John. It is very bare and very simple. It is built all of stone with twelve stone pillars and a vaulted ceiling.

There is a cool, silvery light that comes in through the arched windows. . . . The chapel is very silent, very still. It is almost a thousand years old. You cannot enter it without being struck by the feeling of purity and peace it gives. If there is any such thing in the world, it is a holy place.

But that is not all there is in the White Tower. Directly below the chapel is the most terrible of all the tower’s dungeons. It has a heavy oak door that locks out all light and ventilation. It measures only four feet square by four feet high so that a prisoner has no way either to stand upright in it or to lie down at full length. There is almost no air to breathe in it, almost no room to move. It is known as the Little Ease.

I am the White Tower of course. To one degree or another all of us are.

Literary Pasta

How many cans of SpaghettiOs would you need to purchase to be able to write the entire Lord of the Rings trilogy in their noodley alphabet?

What, you’ve never pondered that quandary? Well, now that the question has been posed, you may as well learn the answer.

The purveyor of this revelation is an online personality who analyzed the ratio of letters in cans of the SpaghettiOs A to Zs. He then devised a computer “program that converts books to SpaghettiOs.” [An inarguably valuable pursuit.]

It involved identifying the typical shapes of the pasta fonts.

Ah, to the solution to the puzzle. An individual seeking to replicate the Lord of the Rings would require 8,795 cans. The price would be slightly more than $2,000 and as a bonus, you would be left with more than eight million characters to devour.

Having labored to create the complex algorithms in his computer program, he has applied the versatile tool to other publications.

The King James Bible, for example, would demand 51, 214,669 cans to reproduce. At a price of approximately seventy-one billion dollars. [Editor’s note: the cost would probably be prohibitive, so don’t expect to see a physical attempt made in the near future.]

J.R.R. Tolkien was an extraordinary philologist. He loved languages, and he actually created more than one.

The creator of Middle Earth actually fashioned an alphabet for his Elven tongues. I have had my own name (by virtue of its meaning) rendered in Tengwar alphabet here.

Nevertheless, as inspired by linguistics and alphabets as he was, I doubt Tolkien would have been the least bit impressed by the canned pasta research.

In a 1956 letter, Tolkien described the process of completing his masterpiece for publication. I share the letter now, due to its reference to alphabets. However, due to its illuminating insight into the broader subject, I offer here a more extended rendition.

As ‘research students’ always discover, however long they are allowed, and careful their work and notes, there is always a rush at the end, when the last date suddenly approaches on which their thesis must be presented.

So it was with this book, and the maps. I had to call in the help of my son – the C.T. or C.J.R.T. of the modest initials on the maps – an accredited student of hobbit-lore. And neither of us had an entirely free hand.

I remember that when it became apparent that the ‘general map’ would not suffice for the final Book, or sufficiently reveal the courses of Frodo, the Rohirrim, and Aragorn, I had to devote many days, the last three virtually without food or bed, to drawing re-scaling and adjusting a large map, at which he then worked for 24 hours (6 a.m. to 6 a.m. without bed) in re-drawing just in time.

Inconsistencies of spelling are due to me. It was only in the last stages that (in spite of my son’s protests: he still holds that no one will ever pronounce Cirith right, it appears as Kirith in his map, as formerly also in the text) I decided to be ‘consistent’ and spell Elvish names and words throughout without k. There are no doubt other variations. . . .

I am, however, primarily a philologist and to some extent a calligrapher (though this letter may make that difficult to believe). And my son after me. To us far and away the most absorbing interest is the Elvish tongues, and the nomenclature based on them; and the alphabets.

My plans for the ‘specialist volume’ were largely linguistic. An index of names was to be produced, which by etymological interpretation would also provide quite a large Elvish vocabulary; this is of course a first requirement. I worked at it for months, and indexed the first two vols. (it was the chief cause of the delay of Vol iii) until it became clear that size and cost were ruinous.

Back to the noodle font. I doubt it Tolkien would have been impressed. What about his fellow Inkling, C.S. Lewis? What might he have said about the quantity of pasta-based “moveable type” required to reproduce Tolkien’s trilogy?

Allow me to take two simple words (out of context) from a letter he wrote in 1956. I think the Oxbridge don would have labeled the effort (and today’s post itself) “infinitely unimportant.”

Please forgive me if this sojourn into current trivia wasted your time. (But I hope, at least, that you enjoyed learning more about Tolkien’s linguistic and cartographic expertise.)

Inklings, Libraries & Architecture

If you were to embark on a university education today, which sort of campus would you prefer?

(1) A university featuring “vaulted ceilings that draw the eye upwards and outwards . . . the frivolous artistic detail that announces the importance of the unimportant [or] the interplay of light and shade that marks the great Gothic masterpieces, the brilliant proportions of the best classical buildings, and the elaborate grandeur of the Baroque.”

(2) A modern campus comprised of “buildings entirely lacking in charm, grace, or playfulness [featuring] the boxy utilitarian grimness of official educational architecture.”

A second question clearly betrays my own preference. Which academic setting do you imagine C.S. Lewis, J.R.R. Tolkien, and their fellow Inklings would most esteem? Tolkien, after all, was not complaining in a letter to his future bride when he wrote “I have got to go to the college library now and get filthy amongst dusty books . . .”

The quotations included in the choices above come from a thought-provoking essay just posted on the website of First Things. The British writer, Niall Gooch, melds wit and genuine insight as he offers an answer to the question “Why are Universities So Ugly?” I highly commend it to you.

Libraries are of particular interest to many of us who treasure the Inkling ethos. And the article includes a delightful discussion of the treasure houses “now called ‘Information Centers’ or ‘Knowledge Hubs.’”

Books increasingly appear to be an afterthought, squeezed into the small spaces not occupied by banks of computers or the glass rooms designated as group work areas. Quiet has been banished to special Silent Study rooms, where those dangerous oddballs who wish to sit still by themselves and concentrate on one thing for a long period can be safely segregated from the normal people.

Inkling Libraries at Cambridge and Oxford

In 1959, C.S. Lewis wrote to T.S. Eliot. Both men served on the Commission to Revise the Psalter. Lewis mentions that he will be hosting an upcoming meeting of the Commission at Cambridge, and that he had secured one of the libraries for their use.

I can’t find the name and address of the secretary of our Commission on the Psalms. As you are in London could you kindly let her know that I have rescued the use of the inner library at Magdalene for our July session? It would be convenient if she told me – for the benefit of the servants – what our daily hours of sitting are likely to be. I also look forward to it.

Although Magdalene College has a distinguished history, it too has joined the revolution offering more contemporary Information Centers. They proudly declare “The New Library is . . . a purpose-built space in College for Magdalene students to meet, work, relax and find inspiration.”

As for the “Inner Library,” to which Lewis referred, I believe it to be what is presently called “The Old Library.” It fittingly includes among its special collections, “the books and manuscripts of T.S. Eliot (Honorary Fellow).”

A revealing history of “The Architectural Evolution of Libraries” begins with the question: “Can you have a civilized society without a library?”

In this article, we trace the typology of the library through history, highlighting twelve of the most important libraries in the world, from Ancient Alexandria to Raleigh, North Carolina, where robots retrieve books from storage.

A fitting close to our consideration of libraries comes from a letter written by J.R.R. Tolkien in 1966. The English Faculty of Oxford University had commissioned a bust of Tolkien – to be sculpted by his daughter-in-law. It presently resides in the English Faculty Library, which undoubtedly displays the elegant architecture of the classical university.

I feel much honoured, and so also does my daughter-in-law (the sculptress), by the Faculty’s wish to place the bust of me in the English Library in some prominent position – if on second thoughts you do not think a storied urn would be better. I shall be most pleased to present it to the Faculty.

It occurs to me that the plaster bust is rather fragile and very easily damaged. I suggest, therefore, that I should have it cast in bronze for presentation (at my own cost). I have already referred the matter to the sculptress who knows how these things are done.

Once in bronze it would then be unaffected by any dignities or indignities offered to it. I often used to hang my hat on the Tsar of Russia’s bust, which he graciously presented to Merton.


The illustration accompanying today’s post is the bust of Tolkien referred to in his correspondence. (In light of this column’s discussion, one can hardly ignore the rather utilitarian architecture revealed through the window behind the celebrated author.)

C.S. Lewis & Roald Dahl

Do C.S. Lewis (1898-1963) and Roald Dahl (1916-1990) have anything in common, besides authoring books enjoyed by children?

Looking back, I must have been deprived of opportunities to read common children’s books. I recall my mom having many of Dr. Seuss’ classics, but don’t remember more advanced works such as those of Beatrix Potter or E.B. White.

I suppose that is why Roald Dahl’s name means little to me. By the time I was aware of his popular works, I was too old to appreciate them. Added to that was my intense dislike for the cinematic presentation of his Chocolate Factory, which has permanently (and probably unfairly) soured my impression of the poor man.

In Matilda, published in 1988, Dahl offers a rather curious homage to the Inklings. The young protagonist offers to her teacher the following observations.

“I like The Lion, the Witch and the Wardrobe,” Matilda said. “I think Mr. C.S. Lewis is a very good writer. But he has one failing. There are no funny bits in his books.”

“You are right there,” Miss Honey said.

“There aren’t many funny bits in Mr. Tolkien either,” Matilda said.

If you are intrigued by this brief interchange, you would probably enjoy reading “Disagreeing with Matilda on Lewis and Tolkien.”

Curiously, a number of people have offered their evaluations of Lewis and Dahl, vis-à-vis one another. Author Grudge Match: Roald Dahl vs. C.S. Lewis invited diverse contributions to the debate eight years ago on LibraryThing.

A Christian blogger offers a faith-based appraisal on an entertaining website called “Like but better.” It’s entitled “How C.S Lewis is like Roald Dahl, but better (and Aslan is like Willy Wonka, but better).”

C.S Lewis is serious about what Dahl jokes about; even as both want us to pursue a childlike wonder and joy. For Lewis these enchanted stories and our sense of wonder are small stories reflecting on the big story — the ‘myth that became history’ — the death and resurrection of Jesus.

A BBC Culture article is quite critical of Dahl, despite his popularity. The introduction to “The Dark Side of Roald Dahl” aptly describes the essay.

Roald Dahl was an unpleasant man who wrote macabre books – and yet children around the world adore them. Perhaps this shouldn’t surprise us, writes Hephzibah Anderson.

An article by a Jewish journalist refers to both of the authors discussed here. It describes his bitter introduction to the major flaws of an author whose work he enjoyed as a child. “Why I Hope My Kids Never Read Roald Dahl” is, for me, most valuable for the way in which the journalist regards the faith which underlies the tales of Narnia.

As a nerdy Jewish kid in Indiana and Tennessee in the late 1970s and 1980s, I had far better relationships with books than I did with other kids. If I liked a book, I read it again, and again and again.

And so it was with Roald Dahls “Charlie and the Chocolate Factory.” Dahl’s protagonists Charlie and later James (of the “Giant Peach”) both provided early models for how to find a better way through a hostile world where I always felt like an outsider.

Given that personal history, the announcement that Netflix has acquired Dahl’s entire catalog and plans a robust lineup of multimedia adaptations ought to feel like good news. . . .

Seeing his work still celebrated fills me with sadness, leaving me caught between attachment to something that mattered to me as a boy and commitment to the principles that, I hope, make me the man I am today.

Because I know that Roald Dahl hated Jewish people like me.

There are cases where it’s complicated to ascribe modern values to figures from the past and as a reader, my feelings, my emotions, are just not going to be consistent. I don’t share C.S. Lewis’ religious views . . . J.R.R. Tolkien’s “Lord of the Rings” trilogy is, I’m sad to say, bound up in long histories of racism.But my childhood copies of their books still occupy my shelves, some missing covers and pages, and I bought new copies for my kids and tried – with mixed success – to share my love of those stories with them. It’s hardly new for readers of one generation to struggle with the views of authors from another.But Dahl is different. He passed away in 1990, only 31 years ago. And we know he was an anti-Semite because he said so.

While I would challenge Perry’s modest critiques of the Inklings, I am delighted he is able to look beyond his adult disappointment with their imperfections to commend them to his own children. As for Dahl . . . this article reinforces my lack of regret in being unfamiliar with his work.

Enough, now, of their differences. I promised readers a surprising similarity between the two British authors.

And What Is Their Unusual Commonality?

In 1951, C.S. Lewis was approached by Prime Minister Churchill’s office to accept an honor occasionally bestowed upon renowned literary figures. He was invited to become a Commander of the Most Excellent Order of the British Empire. Lewis declined, because he felt the political implications might overshadow the nonpartisan spirit of his writings. He was, however, honored to have been offered the honour.

This decision brings us to the peculiar similarity between the two writers. It turns out that Roald Dahl also passed up the invitation to join this chivalric order.

And the two were not alone. In 2012 a list of deceased individuals who had declined related honors between 1951 and 1999 was published.

Literary names were prominent amongst those to have said no to CBEs, OBEs and knighthoods in the annual New Year or Birthday Honours list, with Dahl, Lewis, and Huxley . . . joined by fellow naysayers Eleanor Farjeon, the children’s author, the poets Philip Larkin and Robert Graves, who said no to both a CBE and a CH (Order of the Companions honour), literary critic F.R. Leavis, Booker [Prize] winner Stanley Middleton and the authors J.B. Priestley and Evelyn Waugh.

An aspiring literary historian might do well to research whether and why successful writers might be more inclined to dismiss such an honor than other British citizens. I wonder if that inclination would carry over to other nationalities or cultures.

Ultimately, I assume most writers care less about receiving honors, than having their work read. And, perchance, having their literary efforts improve the lives of one or two others along the way. [This statement inspired vigorous debate when I shared this draft with members of my critique group.]

That desire – to enrich lives – is what motivates me. I believe it is also what inspired C.S. Lewis. And I know we are not alone.

C.S. Lewis, Puritanism & Prudes

Puritans often get a bad rap from people who don’t know their true history. Reading C.S. Lewis can help correct that error.

Digital History describes the problem in the following way.

Few people, however, have been as frequently subjected to caricature and ridicule. The journalist H.L. Mencken defined Puritanism as “the haunting fear that someone, somewhere, might be happy.”

In truth, Puritans enjoyed having a good time as much as anyone. They only objected to sinful activities. Drinking, fine. Drunkenness, sinful. Sexual intimacy in marriage, wonderful. Fornication and promiscuity, iniquitous. As C.S. Lewis writes in his essay “Tasso,” the Puritans were not about eliminating pleasure.

Asceticism is far more characteristic of Catholicism than of the Puritans. Celibacy and the praise of virginity are Catholic: the honour of the marriage bed is Puritan. (Studies in Medieval and Renaissance Literature)

In English Literature in the Sixteenth Century, C.S. Lewis includes Puritans in his description of the broader Protestant Reformation landscape.

Nearly every association which now clings to the word puritan has to be eliminated when we are thinking of the early Protestants. Whatever they were, they were not sour, gloomy, or severe; nor did their enemies bring any such charge against them. . . .

For [Thomas] More, a Protestant was one “dronke of the new must of lewd lightnes of minde and vayne gladnesse of harte.” Luther, he said, had made converts precisely because “he spiced al the poison” with “libertee.” Protestantism was not too grim, but too glad, to be true. . . . Protestants are not ascetics but sensualists.

Within the contemporary American Christian community, Puritanism has many defenders. This is due, I believe, to the prominence of Reformed theology within Protestant churches, something traceable to the nation’s beginnings.

Contrary to common understanding, the Puritans were not “separatists” who rejected the established church. In contrast, they remained members of the Church of England throughout the late sixteenth century. They did, however, believe that the Anglican Church retained too many extrabiblical Roman Catholic Church elements and ceremonies.

Much confusion derives from failing to distinguish between the Pilgrims and Puritans.

The main difference between the Pilgrims and the Puritans is that the Puritans did not consider themselves separatists. They called themselves “nonseparating congregationalists,” by which they meant that they had not repudiated the Church of England as a false church.

But in practice they acted – from the point of view of Episcopalians and even Presbyterians at home – exactly as the separatists were acting (History.com).

While the far more numerous Puritans began arriving in the colonies in the 1630s, the Pilgrims (who referred to themselves as “Saints,” not “Pilgrims”) arrived on the Mayflower a decade earlier. The previously quoted article describes the denigration of the Puritan theology, in the following manner.

As they gained strength, Puritans were portrayed by their enemies as hairsplitters who slavishly followed their Bibles as guides to daily life or hypocrites who cheated the very neighbors they judged inadequate Christians.

Sadly, nowadays any serious Christian – anyone who honestly reads the Bible and tries to live according to God’s teachings – is regarded with similar disdain. This sad fact was recognized by C.S. Lewis long ago.

To be sure, there are standards by which the early Protestants could be called “puritanical;” they held adultery, fornication, and perversion for deadly sins. But then so did the Pope. If that is puritanism, all Christendom was then puritanical together (English Literature in the Sixteenth Century).

So From Where Does the Puritan Label Come?

C.S. Lewis answers this question in an essay, “Edmund Spenser, 1552–99.”

By purity the Elizabethan Puritan meant not chastity but “pure” theology and, still more, “pure” church discipline (Studies in Medieval and Renaissance Studies).

In “Donne and Love Poetry” he elaborates on Puritan focus on ecclesiastical, rather than moral, matters.

We have come to use the word “Puritan” to mean what should rather be called “rigorist” or “ascetic,” and we tend to assume that the sixteenth-century Puritans were “puritanical” in this sense. Calvin’s rigorist theocracy at Geneva lends colour to the error.

But there is no understanding the period of the Reformation in England until we have grasped the fact that the quarrel between the Puritans and the Papists was not primarily a quarrel between rigorism and indulgence, and that, in so far as it was, the rigorism was on the Roman side (Selected Literary Essays).

Returning to the essay on Edmund Spencer, we see Lewis elaborating on the ecclesiastical hopes of the Puritans.

We must picture these Puritans as the very opposite of those who bear that name today: as young, fierce, progressive intellectuals, very fashionable and up-to-date. They were not teetotallers; bishops, not beer, were their special aversion. . . .


There was no necessary enmity between Puritans and humanists. They were often the same people, and nearly always the same sort of people: the young men “in the Movement,” the impatient progressives demanding a “clean sweep.” And they were united by a common (and usually ignorant) hatred for everything medieval . . . (Studies in Medieval and Renaissance Studies).

Some readers may be surprised to see Lewis, an Anglican, speak so favorably of Puritans. To those of us who are interested in genuine history, his words are illuminating. And, his warning – which is applicable to many other historical movements – is appreciated.

I must immediately guard against a possible misunderstanding. Both words have so changed their sense that puritan now means little more than ‘rigorist’ or ‘ascetic’ and humanist little more than ‘the opposite of puritan.’

The more completely we can banish these modern senses from our minds while studying the sixteenth century the better we shall understand it.

That is sound advice for every circumstance. Accurately understanding what we are discussing is a necessity. Just think how much disagreement could be dispelled in our polarized world, if we only followed C.S. Lewis’ example.

Free Books Offered Monthly

Would you like to receive free books for the simple exchange of a short, honest review of them? If so, join me at LibraryThing. Best of all, they offer additional benefits for readers (and writers).

You may already have a free account there, since they offer a book cataloging system connecting you to fellow readers, which appeals to many book lovers.

They also offer TinyCat, which is a sophisticated cataloging system designed for small libraries. And it is free for personal use! I don’t have the time to input my own library, despite all of their tools for making that easy, but it could well work for you. [Warning: if your library includes more than 20,000 items, it may be a tad too large.]

Requesting a book for review is simple. Each month they list a bunch of new, mostly self-published titles that are available. You express your interest and they distribute the quantity that are available. You can see current offerings here: LibraryThing Early Reviewers.

The truth is that I rarely request a title. The vast majority are fiction, while my tastes strongly lean toward nonfiction. Even there, available time restricts my interests to a handful of topics. Still, I wrote a review about a book I received entitled  A Curmudgeon’s Guide to Postmodern Times: Aphorisms. (I am a sucker for thought-provoking maxims, especially if they are witty.) More on my review in a moment.

In the past I’ve written book reviews for military and theological journals. Most publications offer specific guidelines as to what they desire in a review. If you opt to ignore these, you are wasting everyone’s time. Most online sites are more tolerant.

Writing Book Reviews

Writing effective reviews is an art in itself. To do it well requires some conscious effort. To simply describe something as “good” or “boring” is basically not worth the effort. You need to think about what you, as a potential reader, are interested in knowing about a title before you invest your time and money in procuring it.

It appears there are hundreds of online sites describing the process. This one from Grammarly is a quick, clear read. One piece of their advice relates directly to my latest review.

Remember that you’re reviewing a book that another human poured their heart and soul into to write. Express your honest opinion, but don’t be nasty about it.

That sentiment is similar to one I just read in an old magazine I was perusing.

Concerning satire, I’ve always followed the rule laid down by an old college professor: “I only pick on those I love.” If I have trouble loving someone, it’s better if I refrain from jokes, satire, and teasing.

C.S. Lewis & the Art of Reviewing Books

If one were to tally all the reviews that have been written about the works of C.S. Lewis, their number might rival the grains of sand spread around the world’s beaches.*

It is unsurprising that Lewis, being a professor of English literature, wrote a significant number of book reviews himself. Some of the most notable are gathered in Image and Imagination. While the volume includes a number of valuable essays, it is the collection of his published book reviews which are of interest to us today.

You see, in Image and Imagination we encounter ten of his reviews written about books authored by his fellow Inklings. These include Owen Barfield, J.R.R. Tolkien and Charles Williams. The volume is edited by Walter Hooper, who ably introduces each of the reviews, and provides unique insight. For example, he notes C.S. Lewis’ ongoing debate with Owen Barfield about anthroposophy.

Barfield’s conversion to Anthroposophy . . . marked the beginning of . . . the ‘Great War’ between [the two friends]. . . . While the ‘Great War’ had ended years before, the problem Lewis faced in reviewing Romanticism Comes of Age is that it contains in the Introduction and other places Barfield’s ‘case’ for Anthroposophy (“Who Gaf Me Drink?”).

Lewis’ review of the culmination of the Lord of the Rings is worth the full price of the collection. Doesn’t the following ring true?

The other excellence is that no individual, and no species, seems to exist only for the sake of the plot. All exist in their own right and would have been worth creating for their mere flavour even if they had been irrelevant.

Treebeard would have served any other author (if any other could have conceived him) for a whole book. His eyes are ‘filled up with ages of memory and long, slow, steady thinking.’

Through those ages his name has grown with him, so that he cannot now tell it; it would, by now, take too long to pronounce. When he learns that the thing they are standing on is a hill, he complains that this is but ‘a hasty word’ for that which has so much history in it (“The Dethronement of Power”).

On My Review of the Curmudgeon’s Concerns

My recent review (to which I referred above) was not easy to write. What made it difficult was my mixed opinion of the aphorisms chosen for the publication. Most were quite interesting, and a few were downright brilliant. The problem was the strong bias of the author when he addressed two “controversial” topics – politics and religion.

Unlike Mark Twain, to whom I refer in the review, this author forsakes humor when he deplores subjects with which he disagrees. Twain made it clear how he stood, but usually in a manner that left even his opponents entertained. This particular book is much more “curmudgeonly,” in that some of it is delivered in an ill-tempered, alienating manner.

If you are curious in seeing how I threaded the needle of honestly reviewing a book with problematic material, you can read it here. While praising many aspects of the book, I did make one critical observation related to an aphorism related to The Chronicles of Narnia.

Greene even invokes my favorite author to mischaracterize Christianity. “C.S. Lewis depicted God as a lion. The lion, of course, is a predator.” So much for agnus dei and Aslan’s manifestation as a lamb.

A Final Encouragement

If you are a writer, or an aspiring writer, consider writing some book reviews. It can provide a more welcoming entrée into the publishing world than other features. Write it in a style similar to the reviews they normally run, and be sure to read any guidelines they provide for contributions. As with other submissions, it’s best to query first. Best of luck!


* The World Atlas estimate of 2.5 to 10 sextillions may suggest this estimate of Lewisian reviews may be hyperbole. But at least I did not refer to the number of stars, which is estimated at 10 to 200 sextillion.

Please Shorten that Sermon

How long should a sermon be? There’s no universal answer to that question – unless you opt for the Holy Spirit gambit and claim you or your pastor preach inerrantly as the Spirit dictates.

The truth is, I can tell a lot about a person’s religious background or current preferences by their honest answer. That’s one of the first lessons a military chaplain learns. Different traditions possess vastly different expectations about sermon lengths.

There are plenty of individual exceptions to the rule, of course. But let me throw out a couple generalizations. People in mainline churches think the sweet spot is around 15 minutes. For many, 12 would be even more desirable, although most can tolerate 20 minutes before beginning incessant time checks on their watches or other devices. In the minds of some, brevity is next to godliness.

For many evangelicals, particularly pentecostals and more fundamentalist communions, a 15 minute sermon is an oxymoron. Anything less than half an hour is simply a devotion or meditation, and any preacher worthy of the title should be able to preach a 45 minute sermon without working up a sweat.

So, in the case of a chaplain preaching for two to three different congregations on a Sunday morning, you would need to tailor your sermons differently for various congregations. Otherwise, if you attempted to strike a happy medium, you ran the risk of having your evangelicals feeling shortchanged and your mainline protestants with eyes glazing over.

Recognizing these differences is helpful, lest we slip into that normal misconception that our assumptions/experiences/logic are shared by others. One evangelical seminary professor, clearly writing for others from a similar tradition as his own, illustrates my point.

The average sermon length, according to one poll, ranges 20 to 28 minutes. If this statistic is accurate, it is a telling indicator of the spiritual depth of today’s churches. Many churches have already discontinued their evening services. With the trend of reducing the length of Sunday morning sermons, our generation is receiving less than half the biblical teaching our parents sat under.

The better a person understands the Word of God, the more they will grow spiritually. . . . I find it difficult to believe that current pastors and their 20 minute sermon-ettes can reach any level of comparable depth to the 80 minutes (or more) pastors used to be given (between the morning and evening services).

I have been pondering this subject not because my own pastor’s sermons are too long. Actually, a few days ago the delightful newsnote, “Today in Christian History,” featured an intriguing note. It is one of Christianity Today’s free newsletters.

It described an incipient Crusade that was derailed before it set out, due to too much of a good thing (too much preaching).

September 26, 1460: Pope Pius II assembles European leaders, then delivers a three-hour sermon to inspire them to launch a new crusade against the Turks. The speech works, but then another speaker, Cardinal Bessarion, adds a three-hour sermon of his own. After six hours of preaching, the European princes lose all interest in the cause; they never mount the called-for crusade.

This is precisely the sort of event I cannot resist learning more about. In short, Pius was a talented orator who had written popular erotic literature during his pre-papal years. Bessarion was a Greek priest who coordinated the effort of Byzantine Emperor John VIII Palaeologus to reunite the Eastern and Western churches to protect Constantinople from the Turks. In 1463, a decade after the city fell to the Ottomans, Bessarion was appointed the Latin Patriarch of Constantinople.

If only Cardinal Bessarion had preached a shorter sermon, perhaps the glorious Hagia Sophia would still resound with the praise of Christ.

How to Measure Sermons

One of the worst ways to weigh a sermon, to consider its worth, is by considering its duration. There is nothing intrinsically better about a sermon that lasts 20 minutes than one of half that length. Barring extremes (e.g. Pius’ and Bassarion’s extended monologues or some jargon-laced, religious pop message modeled after fleeting modern commercials), duration matters little.

I think we could all agree that it is the substance of the message which is shared, that matters. This is where the Holy Spirit leads the way. The sermon should be based on God’s truths. It should be tailored to meet the needs of its particular hearers. And it should be timely, attuned to this specific moment.

Unfortunately, we do tend to associate sermons with extended lectures. In a 1962 letter to one of his regular correspondents, Lewis responds to her question about animals and heaven. After explaining his view, he concludes the letter with an apologetic “But this is turning into a sermon!” In truth, his comments are of the ideal duration to address the question at hand.

And that – an ideal length for the specific context – is the goal for which all preachers should strive.

A Mere Inkling Bonus

I’ve written about the importance of listening to sermons in the past. It includes an entertaining account of C.S. Lewis’ boredom during some of the sermons in his home parish. You can also read here about Lewis’ own experiences as a preacher.

One of C.S. Lewis’ rewarding essays is entitled “The Sermon and the Lunch.” Lewis uses the occasion of a sermon to explore the nature of family. The pastor offers a textbook endorsement of the importance of family, where “we can fling aside the weary disguises of the outer world and be ourselves.” Thereupon, he quickly loses the congregation’s attention.

Lewis’ own thoughts are distracted by his awareness of the pastor’s own family. Having been a guest in the home, Lewis knows the family dynamics fall far short of the ideal he is presenting. However, it is not hypocrisy which disturbs him. It is the fallacious premise upon which the sermon is based. You can read the entire essay at the link on its title in the previous paragraph, or you can listen to a reading of the essay on the link below. Here, however, is the reason for Lewis’ discomfort.

The memory of that lunch worries me during the last few minutes of the sermon. I am not worried by the fact that the Vicar’s practice differs from his precept. That is, no doubt, regrettable, but it is nothing to the purpose. As Dr. Johnson said, precept may be very sincere (and, let us add, very profitable) where practice is very imperfect, and no one but a fool would discount a doctor’s warnings about alcoholic poisoning because the doctor himself drank too much.

What worries me is the fact that the Vicar is not telling us at all that home life is difficult and has, like every form of life, its own proper temptations and corruptions. He keeps on talking as if ‘home’ were a panacea, a magical charm which of itself was bound to produce happiness and virtue. The trouble is not that he is insincere but that he is a fool. He is not talking from his own experience of family life at all: he is automatically reproducing a sentimental tradition – and it happens to be a false tradition. That is why the congregation have stopped listening to him.

Sharing the Blessings of Books

Oh, the curse of being  a book lover. How can we thin the shelves of our libraries to make room for new additions we absolutely must add?

Digital copies have resolved the worst of that problem for many of us. Yes, holding a physical book in our hands is different altogether from reading off a screen, but when you compare the space requirements . . . or the accessibility when away from home or office . . . well, it is to me a worthwhile tradeoff.

I have always invested a significant (read “huge”) portion of my discretionary income in books. Like C.S. Lewis, I regard a good library as a treasure. While we both appreciate the extensive collections available in public and academic libraries, borrowing a text is not the same as owning it. Lewis alludes to this in a slightly off-handed manner in a 1952 letter to fellow Inkling, Roger Lancelyn Green.

I have re-read The Luck and liked it very much, as I had felt at the first reading . . . As luck would have it I met a lady who was looking for things to “read to the children” & The Luck is now on her list. I think she’s a buyer too, not a library addict.

The full title of the book to which Lewis refers is The Luck of the Lynns, and it was written by Green himself. This essay offers an excellent discussion of the book, and the author himself.

Books shaped Lewis’ life, particularly its beginning. In Surprised by Joy he describes visits to the home of Irish relatives. “In some ways Mountbracken was like our father’s house. There too we found the attics, the indoor silences, the endless bookshelves.”

Unpacking Book Boxes Twenty Years Later

Life has settled down to the point where I have been able to attack the forty to fifty boxes of books that were pulled out of storage when I retired and built our home. They weren’t actually removed from storage. It was more like a transfer—from a commercial storage unit to two-thirds of our three-car garage.

It’s been liberating to feel free to donate about 80% of the books to local charities. Some of those I’m retaining will join them in new libraries after I’ve had a chance to glean a few details from them. Coincidentally, this week one book box I unsealed included a few files, and among them was “Before the Book Sale,” from a 1995 issue of Christian Century.

The author, James M. Wall, was a Methodist pastor. His death this March, at the age of ninety-two, makes the article’s pull quote exceptionally poignant: “As I choose which books go and which stay, I confront my past and my mortality.”

Since the article is not available online, I will make it available as a one page pdf to anyone who requests a copy. The essay begins casually, but moves into a serious conversation that is well worth the read.

My town puts on a book sale every fall. Proceeds go to a worthy cause, and I am told the event is well attended. I never go because I already have too many books on my crowded shelves. But I do participate in the sale as a supplier.

It is for this reason that each summer as the time to turn books in approaches I am seized by an intense feeling of anxiety. I know I have to prune my shelves and I also know that there is no reason to hold onto all the books I have.

As I choose what goes and what stays, I confront my mortality—Who will want all these books when I am gone?—and my past. Each title evokes a memory of an earlier time of intense interest in a particular topic . . . and when I reject a book I once thought had to remain with me forever, I wonder in what ways I’ve changed.

The Final Disposition of One’s Books

In years past, it was not uncommon for exceptional personal libraries to be presented, in toto, to a university library. Today, the largest collection of books that originally graced the office and home of C.S. Lewis are housed at the Wade Center of Wheaton College.

A complete list of titles in the Lewis archive comes replete with indications whether a title includes a signature, underlining, and/or a handwritten annotation.

As for my own library, I hope my children and grandchildren will want to hold onto most of it. I have a feeling that ultimately the bulk of physical texts I still own will relate to the Inklings and related subjects. (I also have a substantial digital library in Logos, but that is primarily theological, and presently beyond the interests of those not headed to a seminary.)

Whatever the shape and size of your own library, the key is to actually use it. And it’s even more fun when you share it (with people who know how to respect books, of course).

Even if you have no funds available to purchase books, there are vast numbers of amazing volumes in the public domain that you can download for free.*

And finally, don’t hesitate to use your local library. Neither C.S. Lewis nor I would ever honestly desire to disparage a “library addict.” After all, he probably spent a hundredfold more hours reading library books than all the regular readers of Mere Inkling combined.


* Internet Archive and Project Gutenberg are my go to sites for public domain titles. Google Books is another option, for those already ensnared in the behemoth’s tentacles. (Just joking, Google. I know you’re watching…)


The cartoon above is used with the permission of its creator, Doug Savage. You can enjoy more of his comics at Savage Chickens.

Satirical Scottish Birds

C.S. Lewis has introduced me to many fascinating writers. Authors I never would have learned about without Lewis’ reference to them.

Sometimes Lewis praises their work. At other times, being an honest literary critic, he is compelled to provide a less flattering appraisal. He typically offers the latter evaluation with a novel flair.

In my previous post I shared the sad tale of a blackbird tapping at our window. I promised to discuss today some other curious birds. These creatures, in contrast to the forlorn blackbird, arise from the imagination of a Scottish poet named Sir David Lyndsay* of the Mount. He lived around 1490 to 1555.

Lyndsay rose to the ceremonial rank of “The Right Honourable the Lord Lyon King of Arms,” which sounds quite impressive. In that capacity, he compiled 400 Scottish coats of arms, which was quite an achievement. You can download a rare facsimile of that document for your personal library from Internet Archive. The central shield may belong to my wife’s ancestors, “Jhonstoun of that ilke.”

Sir Lyndsay was a tutor to James V and served in his Court after his ascendancy to Scotland’s throne. However, it is for his poetry that David Lyndsay is remembered. Which is precisely why C.S. Lewis included him in the volume he wrote for the Oxford History of English Literature. English Literature in the Sixteenth Century Excluding Drama was published in 1944. While this authoritative volume is certainly not casual reading, it is extremely interesting. Just listen to how Lewis introduces Scottish writers of the “close of the Middle Ages.”

Sir David Lyndsay’s Legacy

This academic work is the place our favorite Inkling introduced me to “the last major poet of the old Scotch tradition.” I was on a quest for something interesting about birds, and I learned of a delightful piece of satire written by this Renaissance “Lion King.”

His works are a beautiful example of the ‘single talent well employed.’ The Satyre of the Thrie Estaitis, which holds an important place among our scanty materials for a history of the allegorical drama in Scotland, will be dealt with in another volume of this series . . . stands apart from the rest of Lyndsay’s output by the looseness of the metre and the general popularity of the style, and that it is rich in pathos and low humour.

In his remaining works he everywhere keeps well within the lines marked out for him by his great predecessors, there is no novelty in them . . . But what there is of him is good all through.

I am quite receptive to satire that skewers hypocritical clergy. That’s why the “episcopal ghost”⁑ in The Great Divorce is my favorite example of someone who has rejected the Truth.

This is what appealed to me about Lyndsay’s satire The Testament and Complaynt of our Soverane Lordis Papyngo.

The Complaynt [an earlier work] records, in a brisk, mocking fashion . . . the marked improvement in social order and general well-being throughout the kingdom, except as regards the “spiritualitie.” On the doings of the ecclesiastics he advises [the young king] to keep a watchful eye, and see that they preach with “unfeyneit intentis,” use the sacraments as Christ intended and leave such vain traditions as superstitious pilgrimages and praying to images. . . .

In The Testament and Complaynt of our Soverane Lordis Papyngo (parrot) he exposed more particularly the corruptions and worldliness of the spirituality, and this in a more comprehensive and scathing fashion than in his two previous pieces . . . (Cambridge History of English and American Literature).

And here are the ecclesiastical nemeses of the poem, “religious men, of gret devotioun.”

Here, also, all is pure satire—much of it of a very clever and trenchant character . . . the wise bird [the king’s parrot] with its “holy executors,” who appear in the form of a pyot [magpie] (representing a canon regular), a raven (a black monk) and a gled or hawk (a holy friar). The disposition and aims of these ghostly counsellors are sufficiently manifest; and they act entirely in keeping with their reputed character.

The poor parrot would have much preferred to have, at her death-bed, attendants of a less grovelling type of character, such as the nightingale, the jay, the mavis [song thrush], the goldfinch, the lark, etc.; but, since none of them has come, she has to be content with the disreputable birds who have offered her their services.

After a piquant discussion with them on the growth of ecclesiastical sensuality and greed, she thereupon proceeds to dispose of her personality—her “galbarte of grene” to the owl, her eyes to the bat, her beak to the pelican, her music to the cuckoo, her “toung rhetoricall” to the goose and her bones to the phoenix.

Her heart she bequeaths to the king; and she leaves merely her entrails, including her liver and lungs, to her executors who, however, immediately on her death, proceed to devour her whole body, after which the ged flies away with her heart, pursued by the two other birds of prey.

I can picture the assembled clergy in their avian forms offering their pseudo-comfort to the dying parrot. In English Literature in the Sixteenth Century, C.S. Lewis describes the misbegotten flock in the following manner.

[The parrot’s] testament is made in the unwelcome presence of certain birds of prey who turn out to be monks and friars of the feathered world. The dying parrot inveighs against their hypocrisy and avarice . . . while they vigorously defend themselves by throwing the blame on the secular clergy.

So far, the satire has been ordinary enough; but we find real satiric invention, and even a strange beauty, when the popinjay, having provided for the poor by leaving her gay coat to the owl, her eyes to the bat, and her voice to the cuckoo, and for herself by committing her spirit to the Quene of Farie, is torn in pieces by her carrion executors the moment the breath is out of her body—hir angell fedderis fleying in the air.

It is not without reason an article in Studies in Scottish Literature opens with this praise:

Lindsay’s concern for morality and truthfulness, in an age when political and religious institutions were notoriously corrupt, earned him a considerable reputation in his lifetime. Indeed for later generations of Scottish readers, Lindsay’s name became a byword for reliability and truthfulness, at times even rivalling divine Scripture.

You can read the original poem, along with all of Lyndsay’s other poetic works, in this 1871 collection.


* Just a caution for those looking for more information about Lyndsay: be aware that his surname is also spelled Lindsay, Lindesay and Lyndesay. Also, he should not be confused with Robert Lindsay of Pitscottie, a roughly contemporary author who compiled The Historie and Chronicles of Scotland. (Robert’s family name is also spelled with similar variants.)

⁑ Lewis’ use of the word “episcopal” here does not refer to a denomination. It suggests a churchly, or more accurately, a high-churchly theologian.

Noble Birds of Aragon, circa AD 1290