28 (#ulink_ed250fdf-4ef3-51f3-97d3-c565e3bc9364)Ira is the Latin word for anger or wrath, one of the seven deadly sins; Sapientia is the Latin word for wisdom.
29 (#ulink_85f63414-2e07-58b4-9cbd-b961add51050) ‘enduring’ or ‘perennial philosophy’. The expression comes from the sixteenth-century theologian, Augustine Steuch (1497–1548), and was popularized by the German philosopher, Gottfried Wilhelm Leibniz (1646–1716).
30 (#ulink_a27b9f3f-1cae-52cf-a3d5-4b8052dce306) Matthew 11:29–30: ‘Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest for your souls. For my yoke is easy, and my burden is light.’
31 (#ulink_630a3594-91fe-567c-bedc-a15383761e58) George Sayer (1914-) read English with Lewis, and took his BA from Magdalen in 1938. He served in the Army during the Second World War, and in 1949 became the senior English master at Malvern College. He retired in 1974. Over the years he became a close friend of Lewis, and is the author of Jack: C. S. Lewis and his Times (1988). See his biography in CG.
32 (#ulink_664605ba-f5f5-51df-b33c-612c0309b200) John H. Bone, The Aerial: A Comedy in One Act (1932).
33 (#ulink_3e815819-cbbf-58d7-8ef2-004dde5c77c6) ‘prudent’.
34 (#ulink_3e815819-cbbf-58d7-8ef2-004dde5c77c6) ‘clever’.
35 (#ulink_5a3b1993-1bfb-5838-b3d0-7e59ce7c1979) Matthew 22:20.
36 (#ulink_5a3b1993-1bfb-5838-b3d0-7e59ce7c1979) ibid., 21:25: ‘The baptism of John, whence was it? from heaven, or of men?’
37 (#ulink_5a3b1993-1bfb-5838-b3d0-7e59ce7c1979) ibid., 22:32.
38 (#ulink_5a3b1993-1bfb-5838-b3d0-7e59ce7c1979) Luke 7:40.
39 (#ulink_5a3b1993-1bfb-5838-b3d0-7e59ce7c1979) Matthew 6:30, Luke 12:28.
40 (#ulink_5a3b1993-1bfb-5838-b3d0-7e59ce7c1979) Luke 12:56–7: ‘Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Yea, and why even of yourselves judge ye not what is right?’
41 (#ulink_b4ca0481-2e76-536a-8b24-0584db1a97a9) ibid., 18:2–6.
42 (#ulink_b4ca0481-2e76-536a-8b24-0584db1a97a9) ibid., 15:11–32.
43 (#ulink_2eb99976-dfcc-5214-9d79-1cef7ff479fc) ‘for want of any better alternative’,
44 (#ulink_d1f3bdc2-c014-5c3c-9fe7-7b2937f8bb20) Ephesians 2:14–15.
45 (#ulink_d1f3bdc2-c014-5c3c-9fe7-7b2937f8bb20) Romans 2.
46 (#ulink_d1f3bdc2-c014-5c3c-9fe7-7b2937f8bb20) Galatians 4.
47 (#ulink_57271a9d-6dd4-51d1-876f-42092a9742c8)The Pilgrim’s Regress (1933; Fount, 1998), book 8, ch. 8, pp. 191–2. ‘The Pagans couldn’t read…but they had pictures…And then the Pagans made mistakes. They would keep on trying to get the same picture again: and if it didn’t come, they would make copies of it for themselves…They went on malting up more and more stories for themselves about the pictures, and then pretending the stories were true…The Shepherds could read: that is the thing to remember about them. And because they could read, they had from the Landlord, not pictures but Rules.’
48 (#ulink_57271a9d-6dd4-51d1-876f-42092a9742c8) ‘respect of persons’.
49 (#ulink_57271a9d-6dd4-51d1-876f-42092a9742c8) Galatians 3:28.
50 (#ulink_936fe535-a426-53ff-97d8-b1057b82b620) ‘Have charity, and do as you will.’ St Augustine nowhere uses this sentence in precisely these words. The words Habe caritatem are taken from his Sermon 78, ch. 6, The phrase et fac quod vis seems to be a conflation taken from Augustine’s Commentary en the First Letter of John, Book 10, ch. 8, where he writes, ‘dilige et quod vis fac’-‘Cherish, and do as you will.’ The conflation of these two components is probably the product of St Thomas Aquinas’s faulty memory, since he says precisely what Lewis quotes and attributes this to Augustine in his sermon on the Beatitudes. Lewis may have been remembering a quotation from St Thomas, who, in turn, had misquoted Augustine.
51 (#ulink_936fe535-a426-53ff-97d8-b1057b82b620) ‘Until you have charity, do not do as you will.’ This is Lewis’s gloss and expansion of the Augustinian phrase.
52 (#ulink_c0d11e0c-8131-5f58-93a2-215015744288) Lewis had sent Baker a copy of The Allegory of Love.
53 (#ulink_c0d11e0c-8131-5f58-93a2-215015744288) David Nichol Smith (1875–1962) was educated at the University of Edinburgh. He was appointed to a readership at Oxford in 1908 where he gave valuable help in organizing the English School. In 1921 he became a Fellow of Merton College and was Merton Professor of English Literature, 1929–46. Much of his work was turned towards the eighteenth century, and included Shakespeare in the Eighteenth Century (1928) and Some Observations on Eighteenth Century Poetry (1937).
54 (#ulink_750d36e9-cebf-5d87-9665-ce8fd73a2353) John Keats, Letters, ed. Maurice Buxton Forman (1931; 4th edn 1952), Letter 123 to George and Georgiana Keats, 14 Febniary-3 May 1819, pp. 334–5: ‘Call the world if you Please “The vale of Soul-making”. Then you will find out the use of the world…There may be intelligences or sparks of divinity in millions—but they are not souls till they acquire identities, till each one is personally itself.’
55 (#ulink_aa3ab458-c8e6-59bc-974e-8a932aba040d) George Peele (1556–961 of London was educated at Christ Church, Oxford. He wrote pageants, plays and verse. His Life and Works were edited by C. T. Prouty (3 vols., 1952–70).
56 (#ulink_aa3ab458-c8e6-59bc-974e-8a932aba040d) George Peele, David and Bethsabe (1599), 1169, 1648.
57 (#ulink_aa3ab458-c8e6-59bc-974e-8a932aba040d)The Allegory of Love, pp. 318–19: ‘[Spenser] wrote in an age when English poetry had reached its stylistic nadir, the age of “hunting the letter”, of violent over-emphasis and exquisitely bad taste, the age in which that most ignoble metre, the Poulter’s measure, was popular… It was an age in which even Peele could make Venus speak thus to Paris in description of Helen; “A gallant girl, a lusty minion trull,/That can give sport to thee thy bellyful.”’
58 (#ulink_b68d9faf-cb18-5244-8eb1-c2412b4b9df2) John Milton, Il Penseroso (1645), 105.
59 (#ulink_1ba13e03-0964-58df-a08d-1f94468d3f79) Owen Barfield’s fairy tale, The Silver Trumpet, was published in 1925.
60 (#ulink_bfb4adef-c754-56f2-848f-6cb45c46cb0a) i.e. Lewis’s unpublished ‘Great War’ document. See note 35 to the letter to Barfield of 16 March 1932.
61 (#ulink_ac465f2d-9150-5a6d-aa77-1de55dc9da78) Franz Kafka, The Castle (London: Seeker and Warburg, 1926).
62 (#ulink_f4359612-28c7-50a8-b626-22bb1e48d208) Playing on the title of The Allegory of Love, which is dedicated to Barfield, this signature is accompanied by the drawing of an alligator serenading a young lady in a castle. The word-play is based on the malapropism ‘allegories in the Nile’.
63 (#ulink_e5b30e72-5399-5355-b0b5-e3fd6b3c6bef)The Voice of Cecil Harwood: A Miscellany, ed. Owen Barfield (London: Rudolf Steiner Press, 1979), ‘Day and Night’, stanza 2, 2.
64 (#ulink_e5b30e72-5399-5355-b0b5-e3fd6b3c6bef) ibid., 6.
65 (#ulink_e5b30e72-5399-5355-b0b5-e3fd6b3c6bef) ibid., stanza 1, 4–6: ‘I shut consciously the lids of my eyes,/I spiritually close the gates of the sense of hearing,/I forget all touch and taste and the intake of breath and I wait.’
66 (#ulink_47f8c2df-0dea-56b5-926b-3353fbc69608) ‘Where is “The Place of the Lion”? The home and hearth of Cecil!’
67 (#ulink_8644735c-571f-5f39-b12d-da16d1e47f7d) ‘saying nothing’. The phrase is a catch-phrase in Plato, as in Apology 18, b, 2.
68 (#ulink_604c3a0a-f07d-5746-856c-7f9b7bb87249) ‘a new foundation’. The reference is to 2 Corinthians 5:17 and Galatians 6:15.
69 (#ulink_ac25b7ae-8951-5d1a-87db-1ad355dc82c2) In his letter to Arthur Greeves of 14 February 1920 (CL I, p. 475), Lewis wrote: ‘When a thing is explained it loses half its nastiness, “tout comprende [sic] c’est tout pardonner.”’ The expression comes from Madame de Staël (1766–1817), who said in Corinne (1807), book 18, ch, 5, ‘Tout comprendre rend très indulgen’ (‘To understand everything makes one very indulgent’). The first expression used by Lewis, ‘tout comprendre c’est tout pardonner’ (‘to understand everything is to forgive everything’) is also attributed to Madame de Staël, while ‘tout pardonner c’est tout comprendre’ means ‘to forgive everything is to understand everything’.
70 (#ulink_cc5aff91-6c86-549f-b95d-2a1fd8816e40) Robert William Chapman (1881–1960), secretary to the delegates of Oxford University Press, 1920–42, was the editor of The Allegory of Love. He took a First in Literae Humaniores from Oriel College, Oxford, in 1906, after which he began working for the Clarendon Press. He was the editor of Jane Austen’s novels and letters, and his many distinguished books include Jane Austen—A Critical Bibliography (1953) and an edition of The Letters of Samuel Johnson with Mrs Thrale’s Genuine Letters to Him, 3 vols. (1952).
71 (#ulink_e7a01e19-be8d-5ef6-9420-24d6c44d3c51)The Allegory of Love, p. 336. The reference is to Spenser, The Faerie Queene, III, vii, 29.
72 (#ulink_c6b3e2ed-d6d6-5c29-b347-bdd3aebbced0) ibid., p. 331: ‘Acrasia’s two young women (their names are obviously Cissie and Flossie) are ducking and giggling in a bathing-pool for the benefit of a passer-by: one does not need to go to fairy land to meet them.’
73 (#ulink_29dd03d3-5b78-5dfb-ab8f-9eb53da77572) Scott, Waverley. ch. 6: ‘The laird was only rejoiced that his worthy friend, Sir Everard Waverley of Waverley-Honour, was reimbursed of the expenditure which he had outlaid on account of the house of Bradwardine…A yearly intercourse took place, of a short letter and a hamper or a cask or two, between Waverley-Honour and Tully-Veolan, the English exports consisting of mighty cheeses and mightier ale, pheasants, and venison, and the Scottish returns being vested in grouse, white hares, pickled salmon, and usquebaugh.’
74 (#ulink_46b15200-624b-5b41-8b2c-ca3d4711b715) Rudolf Otto, The Idea of the Holy, trans. John W. Harvey (London: Oxford University Press, 1923; 7th impression, 1936).
75 (#ulink_e5a4ee6e-483c-56b4-aa75-6302e9baa9af) René Guénon (1886–1950), Sufi and founder of the Traditionalist School. The ‘ex-pupil’ was Martin Lings, a member of Guénon’s household in Egypt and a convert to Traditionalism. See Martin Lings in the Biographical Appendix, and Lings’ essay, ‘René Guénon’, Sophia: The journal of the Traditional Studies, I, no. 1 (Summer 1995).
76 (#ulink_d21b5f9e-2650-59cd-9e74-2cc1e6d90d61) Samuel Taylor Coleridge, Aids to Reflection (1825), Aphorism VIIIb: ‘Understanding is discursive; Reason is fixed. The Understanding in all its judgments refers to some other faculty as its ultimate authority; The Reason in all its decisions appeals to itself as the ground and substance of their truth.
Understanding is the faculty of reflection; Reason [the faculty] of contemplation.’
