Keen Longings

When you put on the Christmas Oratorio, hear the sound of the choir, the ebb and flow, and you can see them, can imagine the dimness, the lights on them, on the instruments, the lurching of musicians and the choir holding their books, their throats, how they lean forward and hold their heads, the sound becomes the sound of longing to be in the presence of it again.

How rich we were to live in Minneapolis during the Thomas Lancaster days of the Minnesota Bach Society. Those days are past, the golden splendor fading (though Bradley Greenwald and Carry Henneman Shaw were and should still be worth listening to on any occasion), but now we are not there. Here there is no Bach society, but maybe tomorrow night the mezzosoprano and soprano singing will be nearly as good. When I was learning to love Bach cantatas, they were available, and no amateur productions.

It rains here now, tonight. I miss many things about Minnesota—the cold, the wide highways, I loved to drive there even if I did not love to own a car, the concerts there, the Institute of Arts, the hot dogs and the Applebee’s, the parks and wildlife, the skyways and the cottonwoods, maybe some of the people, not my job! and I miss the government of Minnesota as they were a little better at more things than they are here—but here I have the rain, the Andes, the water of Bogota is better, the Colombians warmer, the old town older, the jumble and crowds more . . . something, we have empanadas, aguepanela, arepas, and I had a very hearty lunch for $2 on Saturday, and the endless variety of Colombia still to explore. And I think this place has been good for my writing.

Six months ago with the help of God we came to Bogota, and he has made a way for us, a place for us, and if he wills we will continue here a long while and build up another library.

Not of This World

Studies which are not
studies, knowledge
which is not knowledge,
philosophy not of this world,
a terror and a mystery
we preach.

Transcending our collections
of books, of dust,
the trickling wisdom
of our fountains, comes
the splendor and torrent
of revelation.

God possesses all.

Joy!

Valentina’s hot sauce! Here! Cheap too. Oh what happy breakfasts!

And rain. After a week with none we got one single cloud, hovering over us like doom and dumping down a lake in fifteen minutes while the setting sun made everything deep rose.

The Soul of Yeats

A Celtic Harp

Junius dreamed of hyperspace, of commerce, of stacking up valuables that would not devalue, of owning his own planet and ordering it for his convenience, comfort and . . . he groped for another C. Small-minded Junius the merchant wanted swifter passage, faster-than-light commerce between the worlds: the spices, the textiles, the nanos, the minerals—the great exchange dancing between planets at the speed of thought, at his beck and at his call.

He had recently discovered the book traffic, the traffic of hot new books and of ancient books, and the rather disappointing traffic in contemporary books he had already forsaken. He thumbed the old volume: from earth and it cost a fortune. In pretty good shape, too. It had an arresting picture; Junius never would forget his first sight of it. He knew the value of things, he knew enough of history, enough of the shallow epidermis of history, that is, to place everything in its place. He knew William B. Yeats was a famous and desired poet, that his poetry was considered the real thing and worth paying for. He had tried to read the old book, but it hardly interested him—except that it would sell . . . but he would savor it a while and sell it later. This strange, old volume had poetry, but what was striking and what he would never forget his first sight of, was the detailed picture of a harp, worked in what Junius had discovered was genuine gold leaf, on which was an image of Yeats: arresting, almost alive. He couldn’t stand to look at the image long, but that first time it had drawn him, mesmerized him, stared at him out of the gold like life itself beckoning. Ever since, Junius had known a vague unease, and underlying dissatisfaction that gnawed at his idle moments and poisoned his leisure.

So he worked harder, counted his money longer, browsed his wares and searched the market listings to find the perfect match, the ultimate profit. He became even more rich and he deserved it because he concentrated on it, lost sleep, lost health, lost all his friends. His banks called to propose investments and he listened to them quietly, weighed their proposals and with uncanny sagacity accepted or declined. He pondered his problem: “I need a realm of transport,” he muttered. “I need to get beyond the physical limitations of the universe to move my goods.”

Onboard ship there are no seasons. At home there were no seasons either for he lived on the crowded planet of eternal spring, in an expensive tower where six thousand other people lived in vast apartments, fully serviced and attended, in utter luxury . . . when they were home from their vacation getaways. They also wanted: they wanted and they wanted nothing. They had no seasons and they left to brave the heat, to brave the cold, to bear the rain or the intolerable sunshine of Galapagos Nova. Junius did not follow his neighbors. He piloted his craft, worked alone, watched, slept little, ate miserably or lavishly but always erratically, took pills, took supplements, and plotted and got rich. Time measured in flashing, green digits passed, without seasons, without joy.

And he got even more uneasy. He began to feel a strange thing: a dislike for what he did, how he did, where he spent his time, the notice of more money trickling into his accounts. He began to loathe himself and to see it in all his surroundings. The night gathered around him in outer space, deepening to a midnight of the soul on the run between Serpens Cauda and the belt of Orion. He stared around, he ran his hands through his hair and groaned, he took out the book and looked at the golden, intense effigy of Yeats . . . and it spoke to him.

Junius listened, and the image spoke of salmon-falls, of mackerel-crowded seas, of sages and the holy fire.

“The holy fire!” Junius sat trembling. “Where?”

And Sing, and Louder Sing

He sold everything and bought a planet, called it Ireland, offered true descendants of ancient Ireland a place to live and whiskey, stout, soda bread and seafood chowder if they would settle there and awaken in it something of the old spirit of Yeats. Many came, blustering, promising, drinking heavily and falling in the pre-rutted lanes. But no spirit came, no holy fire, only politics, mobs, crime bosses ruling all and derelict hospitals. Junius regarded it from his control center and despaired, he took to drink and staggered around the alleys, between the cottages and into the ruins of his pre-fabricated planet Ireland.

He came to his senses in a cold, morning rain and set out as a traveler, a story teller. Poor people accepted him, gave him stout, onions and cheese and waited for a story, but he had no interesting stories, only the dull stories of his epidermal history lessons scrounged from the world of trade, of shrewd moneymaking hollow men and the unliving trickle of coins and gold. He groaned and headed out into the night, and the curses of his Irish settlers followed him in Spanish, Portufrench, Somali and regurgitated Coptic.

That night both moons were full, and in the weird, rose twilight of the world he found a cave with a glittering inscription overhead: The Artifice of Eternity. Two awful guardians carved in stone he did not remember commissioning stood on either side: weird, bird-like creatures, standing upright, holding staves, their stone capes falling in folds behind their skinny legs. Their ears were pointed, their beaks were hooked, and their obsidian eyes were large and flat, like pools, goggling at him in the rose twilight of full moons. Junius hesitated and they called together, made a sound like a ringing bell that emanated from . . . he knew not where, but summoning, summoning. So he bowed, he twisted himself to look behind at the quiet landscape of the valley, at the mountains rising on either side, at the guardians that seemed to summon him, and last of all on the black entrance over which the words glittered. He crawled forward and came inside.

In those spaces he descended long. In those silent spaces filled with darkness and warm, hard rock he persevered, going forward till after days or months or even years, with long hair and tattered clothes he saw a pale light and heard a woman’s voice. It sang without words, echoing in the caves of the artifice of eternity, and as he followed it, it mingled with the sound of dripping water and afterward the tolling of a bell. He came at last to a hall, where shafts of distant sunlight fell in as from behind a cloud in the late afternoon. He could not remember when he had last looked on daylight: it seemed very bright to him, though he was deep under the mountains and the light was weak. In that place, at he head of the hall and in the path of an advancing shaft he found a lectern. Approaching, he reached into his satchel and pulled out the book, the only book still left to him: the one with the harp and the effigy of Yeats.

He laid it on the lectern, opened it and waited. Watching the gold, he saw the face staring and stared back, intent. The woman sang, sang louder and the bell tolled with a meaning he felt on the cusp of grasping but could not. The sounds of dripping water became a part of that strange symphony and it almost seemed to him there also sounded a creaking of stone, a sifting groan of rock, the rumor of an army.

Then the pool of light touched the book, he looked up, into the light and was dazzled, felt the ground move beneath him, fell and was suddenly drenched.

Epilogue

They did not find the shell of Junius nor the book again. That night, under torrential rain, the rocks shifted, opened to reveal their empty mysteries, and then closed up again forever, making the spent body of Junius and his book their treasure. The population of the planet declined, became extinct. Debts dwindled his bank accounts, and Junius, who had been uneasy and a merchant, found other realms, realms of transport, for he was delivered of his body’s weight and needs, and came to the unending green fields of death on the slopes of the true Olympus. And the soul of Yeats, long imprisoned in that golden effigy, was delivered as well, and he and Junius together passed as a breeze into that undiscovered country, from whence the voice of a woman sang, where there grow grapes and nectarines of metaphysical proportions, and where the tolling of the iron bells is only a distant, silvery echo.

Thou Has Asked a Hard Thing

That night the prophets in the land dream; in Gilgal, Elijah groans and rolls over; Elisha spends a sleepless night seeing, full of something and with his soul in turmoil.

The next day comes the journey; the sons of the prophets are nervous, chatter among themselves and watch Elijah strangely. They talk in low voices to Elisha who dismisses them. One of them keeps whirling, spinning and stirring up the dust of the courtyard, and it is this one Elijah studies for a while. Then he leaves, Elisha running to catch up, and they have words. In Bethel it happens, in Jericho again, after which fifty of the prophets follow at a distance.

Beyond the Jordan, comes the moment: the thunder of fiery hooves, the reckless, flaming chariot plunging toward them and trailing smoke, the snorting, the rushing and the intense heat coming close between them, causing them to fall apart, and Elisha cries out. A wonder: this smoking chariot, these steeds of fire, the horsemen thereof wielding frantic whips; but Elisha’s gaze does not follow them.

A whirlwind stirs up the desert sand and yet he gazes, watching as his master ascends too quickly, vanishes out of sight. Elisha cries out, gesturing toward the point of fire and the trail of smoke heading toward Rabbah, where Uriah the Hittite had died in the service of God. A hairy mantle drifts out of the dust in the air, collapses on the ground nearby. A long time later Elisha looks at it, takes it up—not even the smell of the fiery chariot remains—realizes the hard thing is what must come, understands again what he thought he already understood.

On Preaching

Many of us who preach the unsearchable riches of Christ are often pretty dull and hard to listen to. The freshest thought to visit the human mind should be the thought of God. The story of salvation should put a radiancy in the face and a vibrancy in the voice of him that tells it. Yet it is not uncommon to hear the wondrous message given in a manner that makes it difficult for the hearer to concentrate on what is being said. What is wrong? The conventional answer, “The speaker is not full of the Holy Spirit,” does not tell us enough. Many who by every test of life and love are temples of the Spirit manage to sound like a worn-out phonograph record that was not very good in the first place. It is true that only the Spirit-filled preacher can be morally effective at last; but for the moment we are thinking only of the ability of a speaker to command the attention of his hearers. And if the speaker cannot keep his hearers immediately interested, his message cannot possibly have a long-range effect upon them, no matter how spiritual he may be.

Probably no other part of the Holy Scriptures has suffered as much from dull exposition as have the epistles of Paul. The writings themselves are gems of beauty, lyrical and musical. Sermons based on them should be “as crisp as biting into a fresh apple.” Instead they are often as disappointing as biting into a ball of yarn. Why?

It would probably be an oversimplification to name any single cause as being alone responsible for the dullness of our preaching, but I nevertheless venture to suggest that one very important factor is our habit of laboring the obvious. (If any reader should smile and say, “That is what this editorial is doing,” I have no defense to offer. At least I see my fault and shall try to remedy it.)

In trying to discover the cause of my aversion to the ministry of certain evangelical Bible teachers I have concluded that it is their incurable habit of laboring the obvious. They seem not to know that elementary truths often repeated dull the spiritual faculties of the saints. Especially is this true when the teacher insists upon playing with theological blocks, spelling out the first principles of the doctrine of Christ apparently with no intention of going on.

The vast majority of our Bible conferences are dedicated to the obvious. Each of the brethren (usually advertised as “widely sought after as a conference speaker”) ranges afar throughout the Scriptures to discover additional passages to support truth already known to and believed by ninety nine percent of his hearers. If the speaker can show that some elementary truth had been hidden in an Old Testament “type” and not before noticed, he is hailed as a profound Bible scholar and eagerly invited back next year.

This engrossment in first principles has an adverse effect upon the evangelical church. It is as if an intelligent child should be forced to stay in the third grade five or six years. The monotony is just too great. The mind cannot remain alert when the elements of surprise and disclosure are missing. Personally I sit through the average orthodox sermon with the same sense of bored frustration one might feel who was reading a mystery story through for the 12th time.

Our tendency to repeat endlessly a half dozen basic doctrines is the result of our lack of prophetic insight and our failure to meet God in living encounter. The knowledge of God presents a million facets, each one shining with a new ravishing light. The teacher who lives in the heart of God, reads Scriptures with warm devotion, undergoes the discipline and chastisement of the Holy Spirit and presses on toward perfection is sure every now and again to come upon fresh and blessed vistas of truth, old indeed as the Word itself, but bright as the dew on the grass in the morning. The heart that has seen the far glimpses of advanced truth will never be able to keep quiet about them. His experiences will get into his sermons one way or another, and his messages will carry an element of surprise and delight altogether absent from the ordinary Bible talks heard everywhere these days.

—A. W. Tozer

Bruckner’s 8th

I don’t know what they pay to hear Lior Shambadal and the Berlin Philharmonic—his other gig, but I paid $5 to hear him and the Filarmonica de Bogota, and it was good.

We have a good concert hall, and I think the cheapest seats have really good sound, better than the ones last time which were down in the lower slopes and foothills. I ain’t no expert, but I heard everything real good. Good, good, good.

Bruckner’s 8th begins badly. I ain’t a real hand at first-time appreciating, and that may have influenced, but the beginning was not promising. After that it was promising and mighty gratifying. He had a real odd idea in the second movement. Like I said, I ain’t no musician nor the son of one, but he were developing his music I couldn’t have told. More like transformations conspiring together, making something downright scary into something pretty alright. The third movement is majestic and the fourth not quite so good: darkness and cataclysm, but some pauses too abrupt. I will never forget, however, the moment in the fourth movement when the timpanist strikes loud and long, moving exactly the way Bruckner must have imagined it (so it seems, and the effect is extraordinary. Made me glad I went to hear it live; makes me think on a part where the violiners were sawing away mighty hard and I glance at the chap’s trouser’s cuff and I’ll be blowed if it weren’t absolutely still).

I am a great admirer of Bruckner’s 2nd, 4th, and 9th. I’ve heard the 1st live and was amazed he wrote a whole symphony without a single memorable line of music in it. He wrote the 8th and couldn’t get people to try it out till five years later. It staggers one: the author of the 4th already, and the future author of the 9th and yet no luck. He doubted and revised and labored. Curiously, I’ve been reading Randall Jarell’s rather earnest and sometimes exuberant exhortations to the Laodiceans, manifesting the unappreciated glories of Robert Frost. In fact, exhortations to those who cannot appreciate poetry might be the title of his work, earnest pleadings and showings to make the blind see and the deaf hear. So many splendors and so little power to admire we of the human race have. Well, one day Bruckner will more come into his own.

Some excerpts on the web.

Waiting for the Rain

Today the irregular class schedule was such we went our way downtown: to borrow books, to sign a paper, to see about a museum, to wander in the pleasant weather. It was a nice day today in Bogota, and warm.

Now I have The Way of All Flesh to read, having read something awfully interesting about it some weeks back which I do not now remember. And I got Randall Jarell’s Poetry and the Age. The first essay I had read, but it ought to be read by all for sense and insight; “The Obscurity of the Poet.” It contains many very, very useful insights on life and art. I also have a very interesting book by Adrian Underhill entitled Sound Foundations. It is supposed to be the ne plus ultra of phonology.

We learned that the Botero museum has more than Botero cartoons. That he purchased some legitimate art as well and then donated it to the museum. So we went and found Monet, Pissaro, Rouault, my old pal Chaim Soutine, Max Ernst (him of the large, mural type stuff, if I remember correctly), Dali, some pedophile called Balthazar, I believe, three uninteresting Picassos at least, and what have you—oil, gouache, watercolor, drawings, sculpture. Not a bad collection, and you stand before the canvasses without an intervening glass in most cases.

It is housed in a complex that also has a museum exhibiting coins, currency, and the implements for their manufacture. The complex is part of the National Bank, you see. It is very nicely arranged and pleasant to be there. Behind said coin museum, you have a gallery of Colombian artists. There are exhibited the patient toils of minor artists, some of which painted the corpses of nuns in the seventeenth century, and then the portraits, landscapes and such of Colombia that was and on into the dissolution of art and the century XX. One gallery has a collection of studies by an artist who labored patiently from his house on 13th, working on his art in an unambitious way, patiently, carefully, improving and improving. It was an eloquent commentary, that last.

We went in the sunshine to a café with not commendable empandas, which is rare. We entered a very admirable church, colonial in architecture, with dark wood and not gaudy, dim, a place to take in more gradually when less of the devout are kneeling and making use. Then we followed our way, winding back and forth near 7th till where we found several used book stores with tempting wares. If I begin to read Aristotle it will be in Spanish, in a large volume with very clear and pleasant print that will cost me 15,000 COPs. I bought a map of our department (state) for when I begin my great walking tours of it, and was rewarded with a complimentary book of verse by Bertha del Rio published in Bogota in 1972.

It would be nice, after that warm day, to have a thorough rinsing in the rain. But it does not appear, though the wind is cool and from the north. Tonight it will probably be a chilly night.

Exploring the Library Catalog

Número Topográfico: 050.42 C74
Título: The criterion 1922-1939.
Edición: edited by T. S. Eliot.
Editorial: London : Faber and Faber, 1967.
Descripción física: 18 v. ; 22 cm.
Notas:
v.1 October 1922-July 1923. — v.2 October 1923-July 1924. — v.3 October 1924-July 1925. — v.4 January 1926-October 1926. — v.5 January 1927-June 1927. — v.6 July 1927-December 1927. — v.7 January 1928-June 1928. — v.8 September 1928-July 1929. — v.9 October 1929-July 1930. — v.10 October 1930-July 1931. v.11 October 1931-July 1932. — v.12 October 1932-July 1933. — v.13 October 1933-July 1934. — v.14 October 1934-July 1935. — v.15 October 1935-July 1936. — v.16 October 1936-July 1937. — v.17 October 1937-July 1938. — v.18 October 1938-January 1939.

Sensus Plenior

There is not a vestige of real creativity de novo in us. Try to imagine a new primary color, a third sex, a fourth dimension, or even a monster wh. does not consist of bits of existing animals stuck together! Nothing happens. And that surely is why our works (as you said) never mean to others quite what we intended: because we are re-combining elements made by Him and already containing His meanings. Because of those divine meanings in our materials it is impossible we shd. ever know the whole meaning of our own works, and the meaning we never intended may be the best and truest one.

—Brother Ass.

Tozer Again

While no instructed Christian would claim for any hymn the same degree of inspiration that belongs to the Psalms, the worshiping singing soul is easily persuaded that many hymns possess an inward radiance that is a little more than human. If not inspired in the full and final sense, they are yet warm with the breath of the Spirit and sweet with the fragrance of myrrh and aloes and cassia out of the ivory palaces.

—A.W. Tozer

Today in Bogota

Today in Bogota we went to eat Chinese food. It smelled alien and involved oxtail. No doubt the most authentic Chinese food I’ve ever had. We met a girl from Hong Kong here today in Bogota and along with her Chinese food—I think—we had mashed potatoes thanks to an English chap whose out to run a hostel.

Today in Bogota we went walking along the indescribable Caracas Avenue to find a natural store. They have many tiny stores with whole wheat bread and herbal assortments and other such objects of nature. We found it: coca tea for altitude sickness. Now we have what we’ll need to treat our guests when they are dizzy. Next time I’m about to climb the mountains: coca tea.

Today in Bogota I learned the Botero museum, which I have been avoiding, has only half its museum dedicated to the creations of Colombia’s most famous artist; the rest of it is full, I am told, of the kind of things I’d not mind seeing.

Today in Bogota I learned of a book on English pronunciation that actually looks very interesting to read. We might have a Director of Studies able to orient me into the bizarre and unappealing literature of English Language Teaching. At least he’s going to get me a membership to the British Council.

One is always surprised at what turns up in Bogota. I regretted leaving Minneapolis, this morning, when I read about the new train there. Looks like the thing, especially to ride it in winter. We are supposed to get a metro here, and one that runs as far or perhaps farther, but it will be a while yet.

Perelandra

There is a comfortable feeling in re-reading a book you know satisfied you the first time and which you realize still has many things in store. Such, for me, are any of the works of C.S. Lewis. Lewis was a man of flowering and moral imagination, and fresh air for those stifled by the unimaginative.

Science fiction appeals to my imagination: the vast empires spread over so many planets, the technology in which humans protect themselves from hostilities, the strangeness of remote things and the sense of strangeness conjured up. I was never able to re-read Dune, but I still remember the sense of it, the fanatics, the transformation of bedouin into fremen (and so on with the technique of rendering something familiar strange by rearranging), and the fanatical, drug-induced interstellar navigation. What is Frank Herbert had been an intelligent man? It staggers the imagination. The appeal of science fiction is an appeal to wonder, and in an age when science had seemed to drain so much wonder out of this world—filling it with machines, pollution, and neat stupidities—to use machines to escape and find new wonders is both ironic and satisfying to me. Ingenuity is a function of imagination, and science fiction has some sense of the admirableness of human ingenuity. Admittedly the genre is ruled by persons of decidedly inferior skill, intelligence and degraded imagination, but it does not therefore follow that it is the fault of the genre. Lewis saw this, saw the possibilities, and went to work most ingeniously. His great, wonderful project of space-going medievalism I find wonderfully subversive of the genre and, of course, apt.

He has conjured up, in outer space, the ordered society of the middle ages, and he has suggested to us how a Christian order would prevail against the diabolical tendencies of scientists out to pursue the adolescent dreams and nightmares science fiction too often panders to. The medieval order is not the only thing conjured up, ancient mythology is conjured up as well. Here is another wresting away of something Lewis both loved and judged. He describes our early myths as “Gleams of celestial strength and beauty falling on a jungle of filth and imbecility.” Plato would be pleased.

And the quotation perhaps shows some of the method Lewis adopted: we have hints, gleams and glimmers of the real thing shining through in our oldest tales, like the memory of a dream before the nightmare of our fallen world. Lewis seeks to imagine the celestial strength and beauty out of myth, theology and poetry. Classical antiquity and medieval theology, along with modern science inform the imagination out of which Lewis builds his cosmos, and the result is probably too rich, too rich for many. It culminates, at the end of Perelandra, in the long, anonymous doxology that spontaneously rises from the congregation of intelligent being gathered on a place that seems in much resembling Olympus. Strange and wonderful it is, and much to my taste.

What does Lewis give us in this book? I can think of six things.

1 Lewis explained a lot of theology, specifically theodicy, demonology and hamartiology in ways far more engaging than any Systematic Theology, though not as thorough. You get a Christian view of temptation and sin, and if you have read this and not been personally helped, then you weren’t paying attention. He has clarified things for me, helped me to understand, encouraged me to endure. But another valuable thing in this regard is Lewis’s imagination not only of innocence, but also of beatitude. We need those. You must take it as a man’s imagination who has experienced neither; still, it is full of suggestions.

2 He imagined a world with a definite moral order, and more, he makes you desire it. Twice, successfully, Lewis made up names for Christ: Aslan and Maleldil. That is no slight task. How he did it, I do not know, but put yourself the problem of coming up with a believable new name for the Lord Jesus Christ and see how far you get. Lewis also successfully created imaginary realities so real, sharp and beautiful that one cannot help but long for what he imagines. Nothing, when I was young, ever affected me the way Narnia did. I wanted nothing in the world the way I wanted to go to Narnia and for Narnia to be true: it was that wonderful. I find, reading Perelandra and thinking about the world he conjures up, the planets of old creatures, the opening up of the heavens for the inhabitants of planets, the hierarchies with dignity and devoid of all envy, the variety and splendor with all its wisdom and order very compelling. When I read it, I wish it were that way exactly, and that is the power of the moral imagination: when it is working, that is what it ought to do—make us desire more than anything the good, make us revile and abhor evil. It is no accident that in these desirable cosmos of Lewis’s creation, we have a supreme being whose name is not wrong. How it works, I do not understand, but I am sure there is a relationship and it is no accident.

3 “All is righteousness and there is no equality,” they sing in their doxology. I wish we could add that line to ours and sing it every Sunday morning. He shows the banality of egalitarian ideas and suggests how these depend on the sentimental notion of unfairness. “It’s unfair,” his characters at their most pathetic depths cry. Justice, in our time, has been spoiled by becoming the handmaid of envy and petty ambition. Lewis imagines a better way in his story, boldly, and he does it so justly you wish it would come true. The point at which this story most affected me, most made me yearn was the point where Ransom sees in a cold green light giant beetles drawing a cart on which a mantled form rides in distant majesty. Something in him wants to pay homage, and his reflection is that there ought to be a way to pay homage to beings greater than us—beings we would properly call gods—without dishonoring him who is the true God above all others. It is Lewis’s notion of hierarchy and justice at work, and I find it immensely compelling. We ought to have the gestures to acknowledge something greater than ourselves with gladness unspoiled by envy, to watch lower creatures rise above us with joy, to help them do so as do the Eldila. And it also shows what Lewis is trying to say, to show, the idea buried away in his book that is always bursting forth, especially at the end when he unveils it in the doxology.

4 Lewis really likes to expose evasions. I love the way he stands evolution on its head. Whether or not he agreed with the theory of evolution is not apparent from reading this book. What he did was to take the dull and tedious machinations of evolutionists and make something wonderful out of these materials. There is a very important distinction he makes through the book between the fatuous notion of the blind progress of forces and the truth that God proceeds not by reverting back, but by making things new. God, in his wisdom and benevolence changes things, and these changes we must accept, knowing they come from one who rules all things well. Lewis points out how hard it is for our race to accept the changes that a benevolent intelligence brings into our lives and how easily we succumb to a blind determinism fatalistically. Lewis really had a gift at imagining his way out of these dilemmas we stupidly poise, accept and succumb to rather regularly. (His doxology, by the way, deals a nice blow to popular notions of evolution.) At one point, wrestling through the temptation not do undertake what he has come to do, Ransom realizes that if he does not do what he was sent to do, Maleldil will do something greater and more terrible: some act of rescue even more humiliating and splendid than the cross and incarnation. I think it is a brilliant answer to the dilemma Ransom had been trying to force off of himself onto God.

5 The imagination of holy hatred and the case for violence in resisting evil is there. I do not see this part as something that will convince an enemy, but it will help us to imagine how the thing ought to be done well. It comes with a proper caution and is poetical, wonderful, inspiring. This book is a novel: it is about interiority, about the states of mind and heart of the persons. It starts with the narrator but then switches to Ransom. The novel is a perfect vehicle for dealing with the location where Christian warfare takes place. But though it is a book dealing much with thought, psychological states, and inner struggle, it also shows the exterior ramifications of these things: in a most fantastic setting.

6 This overlaps points four and five, but taken together, the psychology and the exposure of our evasions, these things underline point one. It is a rich study of the human soul in a strange situation, an incredible situation, one that will never take place, and yet one in which so much that speaks to mind and heart is portrayed. It is a work to excite serious reflection because it is set in a Christian cosmos, because it is founded on the truth of theology and morality. Long after most of the books published during 1944 and even the 20th century have gone out of print, we will be reading Perelandra with profit and admiration. How do I know? It is that rich.

I’ve never been fond of the dogmatic assertion that there is no life on other planets. One of the reasons I’m not fond of it is that it seems to depend on an urge to stifle all wonder and curiosity: a kind of philistine commandment—thou shalt not use the imagination. Another is that it has been based on the rather poor hermeneutical device of concluding that if there were life elsewhere, it would be described in the Bible. Lewis is an antidote to this, and a strong one. What the Bible suggests about other beings, he imagines about with a vengeance (one day the study version will come out with all the passages in Scripture he alludes to so that the pedants can look them all up). Lewis wove in mythology and everything, as if finding a way for everything wonderful he ever wanted to be true, to be true. That is why we desire what he created so much. Whether it is true or not is yet to be seen, and I fervently hope it is, but even if it isn’t, as Lewis teaches us, it will be because the truth is something even more wonderful.

More Sounds and Reading

One of the pleasures of going to church right now is that we are taken along by an older woman. She picks up an even older woman and then they come our way and we with them do go. I listen to them speaking, their accents, their idioms, the rhythm of their speech and exclamations, their anecdotes. It would be a rich thing to capture and reproduce; it is enough of a rich pleasure merely to hear them speaking in low voices from the front seats.

The pleasure of this afternoon was to have an impending three-hour class canceled so that I could devote the whole thing to re-reading the bulk of Perelandra. I thought I had read this book too much recently: I had got a jolly decent recording out from the Minneapolis Public Library and had listened to the whole trilogy through three times. But no, it is interesting and unanticipated. It isn’t that there is much to forget, but there are so many details to notice. Lewis has all these allusions: I wonder about them, if he is playing and being merely clever, sometimes. An example: his old friend the dragon. Upon examination I find the allusion fits with the idea of never repeating, of unending, infinite wonder and, of course, personal reassurance. It comes when Ransom has arrived at the decision to fight, and hard upon a mention of the enemy.

Not merely being clever, and a great deal of theology about temptation and the devil in that book. I suppose the first time I found much of it decorative, interesting, unusual and ignorable. The theology has been growing on me through the readings, especially this time.

One final observation about life in Bogota, and how I am enjoying it. I listened to Beethoven this morning, but as I left and most of the day I kept humming Brahms. Brahms, Brahms, Brahms, Brahms, Brahms, Brahms, Brahms. His music, that is. I keep putting on other music—with satisfaction—but my mind turns and returns to Brahms. What does it mean? I do not know.

Sounds and Reading

There is a myth Borges used in a poem, a pastoral myth. I think a story might come out of it and I am reading As You Like It for pastoral inspiration. Wonderful how easily Shakespeare reads, how he handles even prose. I guess that’s why he’s Shakespeare, beside the fact that he gives you all of life. It reminds me that I recently read Lewis observing in a letter how he and Tolkien thought Beatrix Potter a master of English prose—note to self: pay more attention next time you’re around the children’s books.

Borges, like Eliot was allusive. His imagination started up from the ancient ruins and built them anew. It was an elegant world, and as I find myself repeating—in the case of Borges—labyrinthine. He has the aura of that last, great age. I sometimes think I ought to wear a poppy all year round, remembering the disaster that WWI represented; I’m more convinced it was the great calamity.

I hear, in Bogota, the sounds of Christmas. We do not have Thanksgiving here, so the next thing is Christmas. I am one of the ones for celebrating it early. I have some very cheerful and energetic Christmas Gregorian chant, and my favorite Christmas Organ Music beside the sound of Christmas: Bach’s Oratorio. They’re decorating here: seventh—la carrera septima—coming out of downtown has lights strung over it, at Home Center you can buy life-size Santas, and even our pizza place has lights and balls strung up.

We are celebrating Thanksgiving however. Monday is the celebration of the heroic resistance and deliverance of Cartagena—they endured a great siege, ch0osing starvation and liberty rather than tyranny and death. So we will celebrate with a feast, and call it late thanksgiving.

I’m going to join the library on Saturday. We are settling in it seems, and I’ve read too many of the books I brought. I have Spanish books to read and can get more, but I am afraid to lose any of my ability in English by reading too much Spanish, which is also why I keep reading Shakespeare. Let it never grow difficult for me again to take up Shakespeare and to know the glories of my mother tongue. Speaking of him and this, here is a sound observation:

Not a whit, Touchstone. Those that are good manners at the court are as ridiculous in the country as the behaviour of the country is most mockable at the court.

Help Wanted

The first thing to consider in this relation of events is that everybody likes Katrina.

Today her student’s husband’s chauffeur drove her north to the city of the moon (Chia is Chibcha for moon), deposited here there for an interview, waited, and drove her back. She had a good interview at the school and will go back for some more practical evaluation—we are not sure if they really like her, yet (remember, they do or will eventually, it is a rule) or if they are doing it out of consideration for her student whose children attend said school (and are probably the only ones chauffeured, not bussed).

Today another person called eager for classes for her and her daughter with Katrina, and was dismayed to find out that Katrina has class scheduled by the first student for herself and daughter at the time the second mother-daughter possibility wanted a class today. Katrina has been very successfully helping the first’s daughter with her homework, even the father is impressed. So we have a person much in demand, you see.

And here is the thing: if the opportunity to be bussed north to the city of the moon five days a week to teach young ladies in the arts of English writing, reading and spelling works out, there is going to be a certain limit that will apply. I might have to come out of my semi-retired state to teach the students of Katrina, which with the latest addition might number exactly 7 (One begins gradually here; I have 16 presently, but 11 of them are in one chunk). I will probably have to try my hand at more domestic things, from time to time.

It isn’t the extra work I mind (I welcome it—I like to teach, though I might be writing instead). I can handle the two young boys: we can study Tolkien and Lewis and what have you. It is the mother-daughter pairs, that worry me.

You know, if this works out, and Katrina is traveling to the city of the moon, then we might have an opening for some person who is a native English speaker to come and be employed for a few months. We have the spare room.

Weather Meditations Unexamined

In Spanish there is no exact equivalent for the English word weather. My student this morning was trying to tell me it is because in Spanish speaking regions they don’t really have seasons. I am not inclined to believe him, though he’s far more traveled than I. But he might be onto something if you think about the origins of our language and the weather of the British Isles.

Anyway, we are having classic rainy season weather. Cool to chilly evenings and mornings, clear mornings warming to midday summer (ay, que rico) and then the torrents of the afternoon. It rains in alarming quantities for an hour or two and clears again, so it can cool off for the night. I met a guy from Seattle and he says it is like Seattle, only here you get more sun.

I’ve grown to like it. I like the rain of course, but the midday summer is nice too. I’m becoming like a Bogotano in that I feel the slight changes in temperature more, I notice the chilly mornings and evenings like they do, and I think part of all that makes me enjoy the warm, cheerful sun though it is tropical and forthright.

Now, perhaps, I am prepared for the more tropical lowlands where the heat is parked, the rain abrupt, and the great brown rivers flow by deep and sluggish. Christmas is coming, the season of unemployment. We might have to employ ourselves in some traveling.

At last! Another Story

I’ve got a science fiction story. It started with a quotation from Rodo. As it neared its end, it took on something of the poem from W. H. Auden below, especially the intriguing last stanza. I think I’ve construed the last stanza with the help of Gibbon. You have to think about it, but that’s the point.

The Fall of Rome
by W. H. Auden

(for Cyril Connolly)

The piers are pummelled by the waves;
In a lonely field the rain
Lashes an abandoned train;
Outlaws fill the mountain caves.

Fantastic grow the evening gowns;
Agents of the Fisc pursue
Absconding tax-defaulters through
The sewers of provincial towns.

Private rites of magic send
The temple prostitutes to sleep;
All the literati keep
An imaginary friend.

Cerebrotonic Cato may
Extol the Ancient Disciplines,
But the muscle-bound Marines
Mutiny for food and pay.

Caesar’s double-bed is warm
As an unimportant clerk
Writes I DO NOT LIKE MY WORK
On a pink official form.

Unendowed with wealth or pity,
Little birds with scarlet legs,
Sitting on their speckled eggs,
Eye each flu-infected city.

Altogether elsewhere, vast
Herds of reindeer move across
Miles and miles of golden moss,
Silently and very fast.

* * *
The Decline And Fall Of The Roman Empire by Edward Gibbon, Vol. 1, Chapter IX: State Of Germany Until The Barbarians, Part I: The State Of Germany Till The Invasion Of The Barbarians In The Time Of The Emperor Decius.

Some ingenious writers have suspected that Europe was much colder formerly than it is at present; and the most ancient descriptions of the climate of Germany tend exceedingly to confirm their theory. The general complaints of intense frost and eternal winter, are perhaps little to be regarded, since we have no method of reducing to the accurate standard of the thermometer, the feelings, or the expressions, of an orator born in the happier regions of Greece or Asia. But I shall select two remarkable circumstances of a less equivocal nature. 1. The great rivers which covered the Roman provinces, the Rhine and the Danube, were frequently frozen over, and capable of supporting the most enormous weights. The barbarians, who often chose that severe season for their inroads, transported, without apprehension or danger, their numerous armies, their cavalry, and their heavy wagons, over a vast and solid bridge of ice. Modern ages have not presented an instance of a like phenomenon. 2. The reindeer, that useful animal, from whom the savage of the North derives the best comforts of his dreary life, is of a constitution that supports, and even requires, the most intense cold. He is found on the rock of Spitzberg, within ten degrees of the Pole; he seems to delight in the snows of Lapland and Siberia: but at present he cannot subsist, much less multiply, in any country to the south of the Baltic. In the time of Caesar the reindeer, as well as the elk and the wild bull, was a native of the Hercynian forest, which then overshadowed a great part of Germany and Poland. The modern improvements sufficiently explain the causes of the diminution of the cold. These immense woods have been gradually cleared, which intercepted from the earth the rays of the sun. The morasses have been drained, and, in proportion as the soil has been cultivated, the air has become more temperate. Canada, at this day, is an exact picture of ancient Germany. Although situated in the same parallel with the finest provinces of France and England, that country experiences the most rigorous cold. The reindeer are very numerous, the ground is covered with deep and lasting snow, and the great river of St. Lawrence is regularly frozen, in a season when the waters of the Seine and the Thames are usually free from ice.

It is difficult to ascertain, and easy to exaggerate, the influence of the climate of ancient Germany over the minds and bodies of the natives. Many writers have supposed, and most have allowed, though, as it should seem, without any adequate proof, that the rigorous cold of the North was favorable to long life and generative vigor, that the women were more fruitful, and the human species more prolific, than in warmer or more temperate climates. We may assert, with greater confidence, that the keen air of Germany formed the large and masculine limbs of the natives, who were, in general, of a more lofty stature than the people of the South, gave them a kind of strength better adapted to violent exertions than to patient labor, and inspired them with constitutional bravery, which is the result of nerves and spirits. The severity of a winter campaign, that chilled the courage of the Roman troops, was scarcely felt by these hardy children of the North, who, in their turn, were unable to resist the summer heats, and dissolved away in languor and sickness under the beams of an Italian sun.

Bread of the World

Bread of the world in mercy broken,
wine of the soul in mercy shed,
by whom the words of life were spoken,
and in whose death our sins are dead:

Look on the heart by sorrow broken,
look on the tears by sinners shed;
and be thy feast to us the token
that by thy grace our souls are fed.

Reginald Heber

Another Benefit of Having a Cedula

Can sign up for and go to free concerts:

Estimad@ Joel Zartman.

Usted quedó inscrit@ con su acompañante Katrina Zartman CC E######, al concierto ORATORIO EL MESIAS DE HANDEL

Le recordamos que el lugar donde se llevará a cabo el evento será en el Auditorio Mario Laserna. Calle 19A No 1 – 96 Este.

Le agradecemos llegar con 1 hora de anticipación el lunes 23 de noviembre de 2009, POR FAVOR NO IMPRIMA ESTA INVITACIÓN YA QUE NO ES NECESARIA PARA EL INGRESO.

Because you get in by showing your Cedula.

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