34 ‘clever’.
35 Matthew 22:20.
36 ibid., 21:25: ‘The baptism of John, whence was it? from heaven, or of men?’
37 ibid., 22:32.
38 Luke 7:40.
39 Matthew 6:30, Luke 12:28.
40 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 ibid., 18:2–6.
42 ibid., 15:11–32.
43 ‘for want of any better alternative’,
44 Ephesians 2:14–15.
45 Romans 2.
46 Galatians 4.
47 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 ‘respect of persons’.
49 Galatians 3:28.
50 ‘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 ‘Until you have charity, do not do as you will.’ This is Lewis’s gloss and expansion of the Augustinian phrase.
52 Lewis had sent Baker a copy of The Allegory of Love.
53 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 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 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 George Peele, David and Bethsabe (1599), 1169, 1648.
57 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 John Milton, Il Penseroso (1645), 105.
59 Owen Barfield’s fairy tale, The Silver Trumpet, was published in 1925.
60 i.e. Lewis’s unpublished ‘Great War’ document. See note 35 to the letter to Barfield of 16 March 1932.
61 Franz Kafka, The Castle (London: Seeker and Warburg, 1926).
62 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 The Voice of Cecil Harwood: A Miscellany, ed. Owen Barfield (London: Rudolf Steiner Press, 1979), ‘Day and Night’, stanza 2, 2.
64 ibid., 6.
65 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 ‘Where is “The Place of the Lion”? The home and hearth of Cecil!’
67 ‘saying