LITMIR.BIZ

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art forms. In a later edition of the book he added running headlines identifying the various members of the Clevers as ‘The poetry of the Silly Twenties’, ‘The swamp-literature of the Dirty Twenties’, and ‘The gibberish-literature of the Lunatic Twenties’. And it is not only the arts that come under attack in the book. Freudianism and Marxism are among the many other dangers that the pilgrim encounters, and Lewis’s feelings towards the whole era are summed up at the moment in the story when Reason attacks and slays the Zeitgeist or Spirit of the Age.

      After the pilgrim has escaped from ‘darkest Zeitgeistheim’ he spends the night at the house of ‘Mr Sensible’, a learned but utterly shallow dilettante who undoubtedly represents Lewis’s view of many of his Oxford colleagues – well-read men, able to produce witty aphorisms for every occasion, but adhering to no religion or philosophy and living a shallow life; the kind of man in fact that Lewis was thinking of when he said that, in contrast, Hugo Dyson was ‘none of your damned dilettanti’. Then, from the house of Mr Sensible, the pilgrim John journeys into sterner regions of the mind; and here the book launches an attack on another of Lewis’s enemies.

      Sheltering in a hut and attempting to survive by extreme asceticism are three Pale Men, ‘Humanist’, ‘Neo-Classical’, and ‘Neo-Angular’. The first two profess no religion, but Neo-Angular is a believer in ‘the Landlord’, the figure that stands for God in the allegory. His practice of religion, however, is a very different thing from the orthodoxy which John eventually embraces. ‘My ethics are based on dogma, not on feeling,’ he tells John, and he disapproves of John’s search for ‘the Island’, the allegorical representation of ‘Joy’, telling him that it is the wrong reason for the pilgrimage. He also declares that John should not speak directly to ‘Mother Kirk’ (the Church) but should ‘learn from your superiors the dogmata in which her deliverances have been codified for general use’. Lewis explained this part of the allegory in a letter to a friend: ‘What I am attacking in Neo-Angular is a set of people who seem to me to be trying to make of Christianity itself one more highbrow, Chelsea, bourgeois-baiting fad. T. S. Eliot is the single man who sums up the thing I am fighting against.’

      Eliot’s conversion to Christianity had by this time become a matter of public knowledge, but it had not endeared him to Lewis, who felt that Eliot’s form of religion was ‘High and Dry’, not merely sectarian in its Anglo-Catholicism but also emotionally barren and counter-romantic. So in The Pilgrim’s Regress a character dismisses the fact that Neo-Angular is a Christian by suggesting that he may be only ‘poacher turned gamekeeper’.

      The book’s title is explained in the last section. John the pilgrim, after crossing by Mother Kirk’s aid the chasm of original sin, has no sooner become regenerate as a Christian than he is told to retrace his steps. This he does, passing once more through the regions of the mind and seeing them for the delusions they really were. He comes at last to his childhood home of Puritania, and it is from the gate of his parents’ cottage that he finally climbs the foothills towards the mountain where stands the Landlord’s Castle, the City of God. He has come at last to true ‘Joy’, and has found it in – of all places – the religion of his childhood.

      This element of revisiting childhood, combined with the attack on contemporary ideas, did not escape the notice of the critics. ‘Though Mr Lewis’s parable claims to reassert romanticism,’ remarked The Times Literary Supplement reviewer when the story was published in 1933, ‘it is the romanticism of homesickness for the past, not of adventure towards the future, a “Regress” as he candidly avows.’

      Among Lewis’s friends there was one who gradually began to think that the book’s title was particularly significant, though in rather a different way. Tolkien admired The Pilgrim’s Regress, but many years later he wrote of it: ‘It was not for some time that I realized that there was more in the title Pilgrim’s Regress than I had understood (or the author either, maybe). Lewis would regress. He would not re-enter Christianity by a new door, but by the old one: at least in the sense that in taking it up again he would also take up, or reawaken, the prejudices so sedulously planted in boyhood. He would become again a Northern Ireland protestant.’

      *

      Was Lewis an Ulster Protestant? In Surprised by Joy he denies that he had been brought up in any particularly puritanical form of religion, and he was very angry when a Catholic publisher who reissued The Pilgrim’s Regress identified ‘Puritania’ with Ulster. ‘My father’, declared Lewis, ‘was, by nineteenth-century and Church of Ireland standards, rather “high”.’ However, his diary of life at Wynyard School, written when he was ten years old, gives a rather different impression:

      We were obliged to go to St John’s (Watford), a church which wanted to be Roman Catholic, but was afraid to say so. A kind of church abhorred by respectful [sic] Irish Protestants. In this abominable place of Romish hypocrites and English liars, the people cross themselves, bow to the Lord’s Table (which they have the vanity to call an altar), and pray to the Virgin.

      Twenty-two years later when Lewis resumed the practice of religion he was still rather evangelical in his approach, making his Communion only at major festivals and generally preferring to attend Matins. After a time he increased his frequency of Communion to monthly intervals. Eventually he adopted the habit of communicating weekly and on major saints’ days. Indeed as the years passed he became distinctly more ‘Catholic’ in his practices. He began to make regular confessions, and came to believe in the importance of prayers for departed souls. Yet these things did not play a large part in his religious thought, or at least not in his Christian writings, where he rarely discussed them. Indeed, he tried to avoid anything that would classify him as ‘Anglo-Catholic’ or ‘Evangelical’. He hated such terms and maintained that to say that you were High Church or Low Church was to be wickedly schismatical.

      For him, the real distinction lay elsewhere, not between High and Low at all but between religious belief that was orthodox and supernatural on the one hand, and ‘liberal’ and ‘demythologised’ on the other. He had been on a long journey before he arrived at Christianity, and now that he had arrived he was determined to accept the traditional doctrines of the Church; he wanted not to argue about them or to reinterpret them but to defend them. As a result he was highly critical of the ‘broad church’ as he called it, the liberalism which he believed to be the canker in modern Christianity. Among the targets for attack in The Pilgrim’s Regress is ‘Mr Broad’, who though a ‘Steward’ (a clergyman) doubts the necessity of actual conversion. ‘I wouldn’t for the world hold you back,’ he tells John. ‘At the same time there is a very real danger at your age of trying to make these things too definite. These great truths need reinterpretation in every age.’ Lewis thought he saw this attitude growing in the contemporary church, and he took a stand firmly in opposition. For him, the great truths did not need reinterpretation. They needed to be championed, to be defended as much against ‘liberalisers’ as against unbelievers. In this attitude he was in agreement with two ultra-orthodox defenders of the faith, G. K. Chesterton, whose apologetic writings had been an influence on him during his conversion, and Tolkien.

      Tolkien was a devout Roman Catholic. He had hoped that Lewis too might become a Catholic, and he was disappointed that he had returned to membership of the Church of England (the equivalent of the Church of Ireland in which Lewis had been baptised). Tolkien was strongly unsympathetic towards the Church of England, not least because during his childhood his own mother, a Catholic convert, had been treated harshly by relatives who belonged to it – indeed he believed that this ‘persecution’ had hastened her death. As a result he was particularly sensitive to any shade of anti-Catholic prejudice.

      Unfortunately Lewis retained more than a trace of the Belfast Protestant attitude to Catholics. In unguarded moments he and his brother Warnie might refer to Irish Catholics as ‘bog-trotters’ or ‘bograts’, and, though they usually avoided such crude remarks in Tolkien’s presence, there were moments of tension. ‘We were coming down the steps from Magdalen hall,’ Tolkien recalled, ‘long ago in the days of our unclouded association, before there was anything, as it seemed, that must be withheld or passed over in silence. I said that I had a special devotion to St John. Lewis stiffened, his head went back, and he said

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