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62 (#ulink_3b207ae0-c498-58f5-b001-fffbc70afd34) Anthony Trollope, Barchester Towers (1857), ch. 40: ‘The painter put a veil over Agamemnon’s face when called on to depict the father’s grief at the early doom of his devoted daughter.’
63 (#ulink_c26f983b-1921-57cd-a5bc-5ee26ee2b60b) Nicholas Hardie (b. 12 November 1945), to whom The Silver Chair is dedicated, is the eldest son of Colin and Christian Hardie. Nicholas was educated at Magdalen College School and Balliol College, Oxford. After taking his BA in 1970, he took an MBA from Lancaster University.
64 (#ulink_c0686f0c-1da5-57c4-a3bf-30bfc473eab0) Victor Drew ran the little barber’s shop now called High St Barbers at 38 High Street, Oxford.
65 (#ulink_c5eca6ec-27a1-5119-90e1-7dcb10e2282c) John 16:22: ‘Ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you.’
66 (#ulink_082090c7-b73c-560c-9708-9d6b2bc97f8f) George Herbert, The Temple (1633), ‘The Tempter’, I, 3-4: ‘If what my soul doth feel sometimes,/My soul might ever feel!’
67 (#ulink_95dec5c5-32ab-576c-a064-ec2d2612f260) See the biography of Robert William Chapman in CL II, p. 203n.
68 (#ulink_df74756a-5816-5863-914e-dde69a0f7178) Legend relates that Stesichorus (c. 640-c. 555 BC), a Greek lyrical poet, was struck blind for having censured Helen in one of his poems. His sight was restored after he had written his Palinodia or recantation, in which he claims that it was not Helen, but her phantom, that accompanied Paris to Troy. This version of events was adopted by Euripides who used it in his play, Helen. Lewis was later to use this theme in his unfinished ‘After Ten Years’, published in The Dark Tower and Other Stories, ed. Walter Hooper (London: Collins, 1977; Fount, 1983).
69 (#ulink_df74756a-5816-5863-914e-dde69a0f7178) Horace, Odes, I, ix, 21-4: ‘nunc et latentis proditor intimo/gratus puellae risus ab angulo/pignusque dereptum lacertis/aut digito male pertinaci’: ‘Now too the lovely laugh betraying the girl hiding in the secret corner, and the token snatched from her arm or her scarcely resisting finger.’
70 (#ulink_7c8201b5-a348-5373-b123-826a908ec2b0) Chad Walsh, C. S. Lewis: Apostle to the Skeptics (1949).
71 (#ulink_7c8201b5-a348-5373-b123-826a908ec2b0) i.e., Warnie’s drinking.
72 (#ulink_0d60a026-7943-5dd0-ae6a-46754d03facb) Sister Madeleva CSC was a teacher of English at St Mary’s College, Notre Dame, Indiana, who had attended some of Lewis’s lectures in 1934. See her biography in CL II, p. 140n.
73 (#ulink_476adf0c-92ae-5a6c-a12c-2e7eb3ff7f17) Sister Madeleva, A Lost Language (New York: Sheed and Ward, 1951), p. 17: ‘This practice of prayer was something of a habit with Chaucer…It was, of course, one of the writer’s conventions of his day. Had it not been, there is a probability that he would have practiced it. But, as a convention, the devotional sincerity of his prayers is frequently questioned. Conventions are a badly libelled lot. One knows they are devices; one concludes that they are deceits with an immediacy to be recommended rather for speed than for logic. Particularly is this true of the conventional medieval writing. Without going into digression on this matter, it may be volunteered that the fourteenth century writer probably used the convention to say what he meant rather than to say the exact opposite of what he meant.’
74 (#ulink_af451341-efd1-5ee2-8755-eed75a88cbac) Mrs Lisbeth Greeves (1897-1982), née Lizzie Snowden Demaine, was the wife of Arthur’s cousin, Lt.-Col. John Ronald Howard Greeves (1900-). She was a devout and enthusiastic member of the Bahai faith, and was keen to discuss it with Lewis through the post.
75 (#ulink_246626bc-ff8a-5ef9-9bb6-daed9fe510af) One of Greeves’s dogs.
76 (#ulink_246626bc-ff8a-5ef9-9bb6-daed9fe510af) ‘No ham yet.’ See the letter to Greeves of 23 April 1951.
77 (#ulink_66e6741d-38f0-5306-b886-d927a49849cc) Cardinal Henri de Lubac (1896-1991), French lesuit theologian, was a professor of theology at Lyon for many years. He was one of the thinkers who created the intellectual climate of the Second Vatican Council (1962-5), his major contribution being to open up the vast spiritual resources of the Catholic tradition. De Lubac was one of the founders of the collection ‘Sources Chrétiennes’, an important series of patristic and medieval texts. Griffiths probably sent Lewis a copy of de Lubac’s Catholicism: A Study of Dogma in Relation to the Corporate Destiny of Mankind (London: Burns & Oates, 1950).
78 (#ulink_66e6741d-38f0-5306-b886-d927a49849cc) William Wordsworth, The Prelude: or, Growth of a Poet’s Mind (1850).
79 (#ulink_0fb5b6aa-99fa-5a4f-9b58-d9741059675c) Matthew 5:29: ‘If thy right eye offend thee, pluck it out, and cast it from thee: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.’ See also Mark 9:47.
80 (#ulink_c5c0432a-44cc-52f2-bb4e-3595ade11960) Lewis had already devoted an essay to this principle entitled ‘First and Second Things’, published in First and Second Things and EC.
81 (#ulink_048c85f2-6294-5024-9dbb-1467ea6fce85) The Festival of Britain.
82 (#ulink_60cade59-6398-5c81-b48c-62fe2b9d82df) See Colin and Christian Hardie in the Biographical Appendix.
83 (#ulink_22965b04-5a23-5649-b924-3846fadd3f25) Hardie had asked Lewis to read an essay he had written on ‘The Myth of Paris’. It has never been published.
84 (#ulink_ba725ad4-4213-5e5a-a5d3-f7d772e3c036) ‘delete’.
85 (#ulink_cb095bd6-cb76-5479-94ab-aaccc5f5aeea) Maurice Roy Ridley (1890-1969) was Tutor in English Literature at Balliol College, Oxford, 1920-45. See his biography in CL II, p. 306n.
86 (#ulink_6bd295a2-cf51-5125-b64f-823007fd186d) Reginald Walter Macan (1848-1941) was Master of University College, Oxford, 1906-23. See his biography in CL I, p. 263n.
87 (#ulink_f6cf834e-ef7d-56d0-ba17-8d583ecf4010) This letter was published in Essays in Criticism, I (July 1951), p. 313, under the title ‘Robinson Crusoe as a Myth’.
88 (#ulink_724cd118-79ba-5064-8055-6e5e1c160266) Ian Watt, ‘Robinson Crusoe as a Myth’, Essays in Criticism, I (April 1951), pp. 95-119.
89 (#ulink_724cd118-79ba-5064-8055-6e5e1c160266) Watt’s reply appears on the same page as Lewis’s letter.
90 (#ulink_68c100d1-bffe-59a5-a119-073a32ac9544) See Valerie Pitt in the Biographical Appendix to CL II, pp. 1059-60. Pitt, who was writing a B. Litt. thesis for St Hugh’s College, Oxford, was secretary of the Socratic Club.
91 (#ulink_519f05a1-6db2-5dd5-a6f9-7762712f4c9f) Austin Farrer was a member of the Socratic Club. See Austin and Katharine Farrer in the Biographical Appendix.
92 (#ulink_b9468d7a-39f4-50a2-8ad2-74da7f884d1c) John Flavell (baptized 1630, d. 1691), Presbyterian minister and religious writer, was educated at University College, Oxford. He was the minister at Dartmouth, Devon, 1656-62. Following Charles II’s declaration of indulgence in 1672, Flavell returned to Dartmouth, licensed as a Congregationalist minister. His works include A Token for Mourners (1674), The Seaman’s Companion (1676), Divine Conduct (1678), Sea Deliverances (c. 1679), The Touchstone of Sincerity (1679), The Method of Grace (1681), A Saint Indeed (1684) and Treatise on the Soul of Man (1685). See the article on Flavell in the Oxford DNB.
93 (#ulink_2392e36f-eb95-578c-a430-e35819ac1716) E. R. Eddison, The Worm Ouroboros (1922). See Eric R”ucker Eddison in the Biographical Appendix to CL II, pp. 1025-8. Hamilton had been a close friend of Eddison, and he was trying to arrange for The Worm Ouroboros to be reprinted, with an introduction by Lewis. He was not successful.
94 (#ulink_2392e36f-eb95-578c-a430-e35819ac1716) James Stephens (1882-1950) wrote an introduction to Eddison’s A Fish Dinner in Memison (1941). See CL II, p. 558, n. 53.
95 (#ulink_2392e36f-eb95-578c-a430-e35819ac1716) ‘The other Eddison’ was Colin Eddison, brother of E. R. Eddison.
96 (#ulink_78557eeb-7268-5052-bfde-5dc966cd1ae3) See the letter to Andrew Young of 18 May 1951.
97 (#ulink_2121f5e6-094c-5799-aa9b-c7420e53a8f3) See the Rev. Andrew John Young in the Biographical Appendix.
98 (#ulink_ff227627-fa6d-5c49-9fff-8e64aa9ba877) Andrew Young, Collected Poems (1936), ‘The Slow Race’, IV, 2.
99 (#ulink_fb9228aa-b0cc-576c-b5fc-2b61bd21c3a0) George MacDonald, Unspoken Sermons, 1st series (1867), ‘Love thy Neighbour’, p. 202: ‘No one loves because he sees why, but because he loves.’
100 (#ulink_d1fce1e8-1ac8-540b-986b-cdf6e84a1de7) This was probably Edward John Gough, author of Simple Thoughts on the Holy Eucharist (1893).
101 (#ulink_e6c8a556-e132-5950-86e7-7e4415206c7e) An article entitled ‘The Id and the Fall’ which was not, finally, published in The Month.
102 (#ulink_da106802-31cd-5d50-9bec-7662c37f594d) St Thomas Aquinas, Summa Theologica, Part I, Question 98: ‘In the state of innocence there would have been generation of offspring for the multiplication of the human race; otherwise man’s sin would have been very necessary, for such a great blessing to be its result.’
103 (#ulink_da106802-31cd-5d50-9bec-7662c37f594d) ‘increase and multiply’.
104 (#ulink_da106802-31cd-5d50-9bec-7662c37f594d) Genesis 1:21-2: ‘And God created great whales, and every living creature…And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’
105 (#ulink_579d080e-62b5-5920-9080-07f9a21f4612) Starr had been teaching at Rollins College Winter Park, Florida, since 1941. In March 1951, its 33-year-old president, Paul Wagner, announced that almost a third of its laculty members (one of whom was Starr) were to be dismissed for ‘financial reasons’. Members of the board suspected that the progressive educator had fired these members because they refused to conform to his campaign for visual education, as opposed to the old reading and lecture method: Wagner boasted that after a number of years people wouldn’t know how to read. The firing was reported in ‘Squeeze at Rollins’, Life, 30, no. 13 (26 March 1951), p. 115. After months of wrangling, the faculty members were reinstated and Wagner was removed from office. He was replaced by Hugh F. McKean (1908-95), a member of the art faculty. Professor Starr chose to resign at the end of the academic year 1951-2, and he spent the next academic year at Kansai University, Osaka, Japan as a Fulbright Scholar. See the letter to Starr of 3 February 1953.
106 (#ulink_5be9ec4a-858a-53c5-9ec3-81bbbc54da7e) George MacDonald, The Diary of an Old Soul (1885).
107 (#ulink_1b74ebf6-fea9-5bdb-91f8-2480af7e7ea9) Virgil, Georgia, IV, 169; Aeneid, I, 436: ‘the work grows leverish’.
108 (#ulink_1b74ebf6-fea9-5bdb-91f8-2480af7e7ea9) John Bunyan, The Pilgrim’s Progress from this World to That which is to Come, ed. lames Blanton Wharey, 2nd edn rev. Roger Sharrock (Oxford: Clarendon Press, 1960), First Part, p. 106: ‘Then Christian and Hopeful outwent them again, and went till they came at a delicate Plain, called Ease, where they went with much content.’
109 (#ulink_1b74ebf6-fea9-5bdb-91f8-2480af7e7ea9) Springfield St Mary’s was a youth hostel at 122 Banbury Road, Oxford, run by the Community of St Mary the Virgin.
110 (#ulink_f843bcc2-f17a-505f-aee4-48e978dda4bc) Lewis was reading Skinner’s The Return of Arthur: Merlin (London: Frederick Muller, 1951), the first part of a four-part work. The second part was entitled The Return of Arthur: Parti (London: Chapman and Hall, 1955); the third was entitled The Return of Arthur: Part II (London: Chapman and Hall, 1959). The complete edition, containing the three earlier volumes as well as The Return of Arthur, Part III, was published under the title The Return of Arthur: A Poem of the Future (London: Chapman and Hall, 1966). Because of the rarity of the individual parts, all references are to the 1966 edition.
111 (#ulink_f843bcc2-f17a-505f-aee4-48e978dda4bc) ‘to think alike about political affairs’. From Henry St John Bolingbroke (1678-1751), Dissertation Upon Parties, Letter 1.
112 (#ulink_0072e41c-0d2c-55b5-9e31-43c9e22d03c1) Skinner, The Return of Arthur: Merlin, II, ii, 5.
113 (#ulink_0072e41c-0d2c-55b5-9e31-43c9e22d03c1) ibid., xxxvii.
114 (#ulink_0072e41c-0d2c-55b5-9e31-43c9e22d03c1) Stanza.
115 (#ulink_0072e41c-0d2c-55b5-9e31-43c9e22d03c1) ibid., Ill, ix. ‘Lasciate etc’ refers to Dante, Inferno, III, 9.
116 (#ulink_f69e4046-cfb9-5de5-8b8c-648560a91dec) Sir Desmond MacCarthy (1877-1952), literary journalist, was known for his theatre criticism and for his reviews and other writing in the Sunday Times.
117 (#ulink_d718ef8f-c1ce-5a1f-a964-e81e364ca45c) In C. S. Lewis: Apostle to the Skeptics, ch. 20, p. 161, Walsh stated: ‘I mention what Lewis has not done, not as a reproach to him, but to suggest to his overardent admirers that an exclusive diet of his works is not wholesome.’
118 (#ulink_e69079ef-470b-56a5-a94d-7eae85774458) Genia Goelz—Mrs E. L. Goelz—was the daughter of Mrs Mary Van Deusen. She is referred to as ‘Mrs Sonia Graham’ in L. She was writing from 2756 Reese Avenue, Evanston, Illinois. Although abbreviated copies of the letters to Mrs Goelz appeared in L, complete copies were made by Walter Hooper in 1965.
119 (#ulink_579e3db8-46da-5173-ab68-7964f502b78a) Mary Elizabeth ‘Lily Ewart was Greeves’s sister. See her biography in CL I, p. 98n.
120 (#ulink_aae502eb-af6d-539a-a012-a2dbf4a18d92) Dr Firor had a ranch in Wyoming, and he was constantly urging Lewis to join him there.
121 (#ulink_aae502eb-af6d-539a-a012-a2dbf4a18d92) In The Great Divorce: A Dream (London: Bles, 1945 [1946]; Fount, 1997), ch. 11, one of the Ghosts has on his shoulder a Red Lizard who represents Lust.
122 (#ulink_ef6d2c8f-c371-565a-8a1b-12e44eefece5) Robert C. Walton, head of the BBC’s School Broadcasting Department, wrote to Lewis on 9 July 1951 announcing plans for six half-hour programmes on ‘the nature of evidence’: ‘We shall begin by stating as clearly as possible the Christian belief that God is to be understood in personal terms, and then two speakers will discuss with the “interrogator” how they have come to accept the Christian conception of God’s nature. Our main purpose is not to argue whether or not the Christian belief is true, but to explain the nature of the evidence which leads Christians to this conclusion. We should be very glad if you would take part in this programme.’
123 (#ulink_77b2d8c7-25b6-5443-a8cf-a4500133cf9c) The old white cobra in ‘The King’s Ankus’ in Kipling’s Second Jungle Book (1895).
124 (#ulink_48fadf68-2f17-5355-87f0-1ff0e8a3975a) Sir David Lyndsay, The Monarchie (Ane Dialog Betwix Experience and ane Courteour) (1554), 1293-4.
125 (#ulink_8b7c903c-0f9c-5897-9069-a05f2dc7fde1) This letter was first published in the Church Times, CXXXIV (10 August 1951), p. 541, under the title ‘The Holy Name’.
126 (#ulink_d40451c6-799c-508b-bb4e-d96f8dcb59cf) Leslie E. T. Bradbury, ‘The Holy Name’, Church Times, CXXXIV (3 August 1951), p. 525.
127 (#ulink_2110200b-1189-5df8-a0c1-48e153b0d550) See the biography of Idrisyn Oliver Evans in CLII, p. 584n.
128 (#ulink_9d6ada8f-71db-5b6f-86c7-e5964803b967) I. O. Evans, The Coming of a King: A Story of the Stone Age (1950).
129 (#ulink_efb405bc-e841-5718-84c5-8f87d75c3a82) Mrs Vulliamy was writing from Park College, Parksville, Missouri.
130 (#ulink_3ceed007-7a29-5cfe-a890-442f8ca4b526) Lewis’s doctor, Robert Emlyn ‘Humphrey Havard.
131 (#ulink_33404ef2-cd76-5ca5-a0f9-3f7d2982d090) Acts 9:4-5: ‘And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who are thou, Lord? And the Lord said, I am Jesus whom thou persecutes’
132 (#ulink_33404ef2-cd76-5ca5-a0f9-3f7d2982d090) Colossians 1:23-4: ‘I Paul…now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church.’
133 (#ulink_33404ef2-cd76-5ca5-a0f9-3f7d2982d090) Romans 12:5: ‘So we, being many, are one body in Christ, and every one members one of another.’
134 (#ulink_08ec5391-9750-5c1f-9e83-e0d4d1fcf10d) Lewis was referring to a problem that sometimes arises when, in a family of non-Christians, one of them becomes a Christian. It is one of the themes in Lewis’s novel, Till We Have Faces. See the letter to Clyde Kilby of 10 February 1957.
135 (#ulink_08ec5391-9750-5c1f-9e83-e0d4d1fcf10d) Lewis meant ‘The Coming of Galahad’ in Charles Williams’s Taliessin Through Logres (1938).
136 (#ulink_08ec5391-9750-5c1f-9e83-e0d4d1fcf10d) Luke 12:49-53: Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother in law against her daughter in law, and the daughter in law against her mother in law.’
* (#ulink_27513fd8-7a0f-5730-88d0-fb6025c16718) Yet oh! How I sympathise with him! God is such an Intruder! We must deal with them v. tenderly.
137 (#ulink_29ba91f6-f002-590a-97dd-31d9a3240a8e)Francis of Assist: Early Documents, 3 vols., ed. Regis J. Armstrong OFM Cap., J. A. Wayne Hellmann OFM, Conv., William J. Short OFM (New York: New City Press, 2000), Vol. II: The Founder, ‘The Legends and Sermons about Saint Francis by Bonaventure of Bagnoregio (1255-1267)’, p. 564: ‘[Francis of Assisi] taught his brothers…that they should master their rebellious and lazy flesh by constant discipline and useful work. Therefore he used to call his body Brother Ass, for he felt it should be subjected to heavy labor, beaten frequently with whips, and fed with the poorest food.’
138 (#ulink_4fbff2df-f33b-518e-9871-331d7e4cbb2b) This was the Italian translation of Out of the Silent Planet, published as Lontano dal Pianeta Silenzioso, trans. Franca Degli Espinosa (Milan and Verona: Mandadori, 1951).
139 (#ulink_b806a9ef-f9de-5c92-a9bf-f79c82942d41) See the biography of Bernard Acworth in CL II, p. 632n. Acworth was founder and president emeritus of the Evolution Protest Movement.
140 (#ulink_650f013c-320e-585a-9b83-60d8e8da7b12) Bernard Acworth, This Progress: The Tragedy of Evolution (London: Rich & Cowan, 1934).
141 (#ulink_005ba236-92d9-5acc-8cdd-594b9968dcf7) The tomb of Boethius (AD 480-524) is in the Church of S. Pietro Ciel d’Oro at Pavia.
142 (#ulink_005ba236-92d9-5acc-8cdd-594b9968dcf7) The edition Lewis used was The Consolation of Philosophy, with the English Translation of ‘I.T.’ (1609), rev. H. E Stewart (London: Heinemann, Loeb Classical Library, 1918).
143 (#ulink_d870c1fb-f84b-524c-a645-99894c717d36) Kinter had asked about a sentence in the preface of Lewis’s That Hideous Strength: A Modern Fairy-Tale for Grown-Ups (London: John Lane, 1945; HarperCollins, 2000), p. xii: ‘Those who would like to learn further about Numinor and the True West must (alas!) await the publication of much that still exists only in the MSS. of my friend, Professor J. R. R. Tolkien.’
144 (#ulink_d870c1fb-f84b-524c-a645-99894c717d36) Max M”uller, The Science of Language, 2 vols. (London: Longmans, 1891), Vol. II, p. 454.
145 (#ulink_3cddde34-494b-566a-96ef-b9e6c556b8a9) George MacDonald, Sir Gibbie (1879), ch. 47: ‘the time for speaking comes rarely, the time for being never departs.’
146 (#ulink_91f64bb7-53ab-5781-b2b2-fe02789acc2d) Wendell W. Watters, MD, a Canadian psychiatrist, was Professor of Psychiatry at McMaster University, Hamilton, Ontario, Canada. He was the author of Deadly Doctrine: Health, Illness, and Christian God-talk (1992).
147 (#ulink_91f64bb7-53ab-5781-b2b2-fe02789acc2d) This letter first appeared in L as ‘To A CRITICAL BUT CHARITABLE READER’, and was incorrectly dated 12 September 1951.
148 (#ulink_c6b96873-6072-5b4d-b4bf-7af88e8a5e20) Dr Watters’s objection to Christ’s ‘unfair advantage’ was occasioned by Lewis’s Broadcast Talks, Bk. II, ch. 4. When revising the talks for Mere Christianity (London: Bles, 1952; HarperCollins, 2002), Lewis added two paragraphs to the end of Book II, Chapter 4, in which he used the example given here: ‘I have heard some people complain that if lesus was God as well as man, then His sufferings and death lose all value in their eyes, “because it must have been so easy for him”…If I am drowning in a rapid river, a man who still has one foot on the bank may give me a hand which saves my life. Ought I to shout back (between my gasps) “No, it’s not fair! You have an advantage! You’re keeping one foot on the bank”? That advantage—call it “unfair” if you like—is the only reason why he can be of any use to me. To what will you look for help if you will not look to that which is stronger than yourself?’ (pp. 58-9)
149 (#ulink_98f195e2-3242-52e5-a815-44b48cf5f2ff) Geoffrey Bles was pressing Blamires to persuade Lewis to write a preface for Blamires’s English in Education (London: Bles, 1951).
150 (#ulink_98f195e2-3242-52e5-a815-44b48cf5f2ff) i.e., the preface he was writing for D. E. Harding’s The Hierarchy of Heaven and Earth.
151 (#ulink_f503de38-04d4-59f7-8b2f-e63b5c01d478) See the biography of Herbert Palmer, poet and literary critic, in CL II, p. 678n.
152 (#ulink_dc46e410-eefb-5c0a-a9b3-5b02c6a497a6) John Milton, Prose Works, with preliminary remarks and notes by J. A. St John, 5 vols. (London: Bohn’s Standard Library, 1948-53).
153 (#ulink_1b2a2b41-2fb5-5d58-b01e-6968df9258be) Herbert Palmer, ‘English Poetry: 1938-1950–I’, The Fortnightly, CLXX (September 1951), pp. 624-8; ‘English Poetry: 1938-1950–II’, ibid. (October 1951), pp. 695-700; ‘English Poetry: 1938-1950–III’, ibid. (October 1951), pp. 768-74.
155 (#ulink_aa4af86c-a7c8-5389-8959-3102fb8fcb8b) i.e., The Problem of Pain.
156 (#ulink_aa4af86c-a7c8-5389-8959-3102fb8fcb8b) Ashley Sampson of Geoffrey Bles, The Centenary Press, had asked Lewis to contribute a book on pain to the Christian Challenge series. See CL II, p. 289n.
157 (#ulink_33d138c6-9b85-5888-8975-807591e26d42)The Problem of Pain, ch. 1, p. 15: ‘The Christian faith…has the master touch–the rough, male taste of reality’
158 (#ulink_1a7efdde-88a3-56ae-b4dc-f4a5a512b31c) ‘C. S. Lewis: 1898-1963’, Bodleian Library, MS. Facs. d. 290.
159 (#ulink_9798517e-d044-597b-9a5d-875d67145268) Since the thirteenth century there have been many versions of the legend of the Wandering Jew. In essence the legend recounts how a Jew chided Christ as he bore the cross to Calvary and was thereafter condemned to wander about the world until Christ’s Second Coming.
160 (#ulink_6a824c32-9bfe-5ea9-9e74-ed8a98f4477e) Bunyan, The Pilgrim’s Progress, Part I, pp. 55-6.
161 (#ulink_d6b9bcd4-3c00-59e1-998f-d129e792fe7c) United Nations Organization.
