The Letters of J. R. R. Tolkien - Christopher Tolkien

Скачать книгу

idealize a plain young man into a hero; but they don’t really need any such glamour either to fall in love or to remain in it. If they have any delusion it is that they can ‘reform’ men. They will take a rotter open-eyed, and even when the delusion of reforming him fails, go on loving him. They are, of course, much more realistic about the sexual relation. Unless perverted by bad contemporary fashions they do not as a rule talk ‘bawdy’; not because they are purer than men (they are not) but because they don’t find it funny. I have known those who pretended to, but it is a pretence. It may be intriguing, interesting, absorbing (even a great deal too absorbing) to them: but it is just plumb natural, a serious, obvious interest; where is the joke?

      They have, of course, still to be more careful in sexual relations, for all the contraceptives. Mistakes are damaging physically and socially (and matrimonially). But they are instinctively, when uncorrupt, monogamous. Men are not. . . . . No good pretending. Men just ain’t, not by their animal nature. Monogamy (although it has long been fundamental to our inherited ideas) is for us men a piece of ‘revealed’ ethic, according to faith and not to the flesh. Each of us could healthily beget, in our 30 odd years of full manhood, a few hundred children, and enjoy the process. Brigham Young (I believe) was a healthy and happy man. It is a fallen world, and there is no consonance between our bodies, minds, and souls.

      However, the essence of a fallen world is that the best cannot be attained by free enjoyment, or by what is called ‘self-realization’ (usually a nice name for self-indulgence, wholly inimical to the realization of other selves); but by denial, by suffering. Faithfulness in Christian marriage entails that: great mortification. For a Christian man there is no escape. Marriage may help to sanctify & direct to its proper object his sexual desires; its grace may help him in the struggle; but the struggle remains. It will not satisfy him – as hunger may be kept off by regular meals. It will offer as many difficulties to the purity proper to that state, as it provides easements. No man, however truly he loved his betrothed and bride as a young man, has lived faithful to her as a wife in mind and body without deliberate conscious exercise of the will, without self-denial. Too few are told that – even those brought up ‘in the Church’. Those outside seem seldom to have heard it. When the glamour wears off, or merely works a bit thin, they think they have made a mistake, and that the real soul-mate is still to find. The real soul-mate too often proves to be the next sexually attractive person that comes along. Someone whom they might indeed very profitably have married, if only —. Hence divorce, to provide the ‘if only’. And of course they are as a rule quite right: they did make a mistake. Only a very wise man at the end of his life could make a sound judgement concerning whom, amongst the total possible chances, he ought most profitably to have married! Nearly all marriages, even happy ones, are mistakes: in the sense that almost certainly (in a more perfect world, or even with a little more care in this very imperfect one) both partners might have found more suitable mates. But the ‘real soul-mate’ is the one you are actually married to. You really do very little choosing: life and circumstance do most of it (though if there is a God these must be His instruments, or His appearances). It is notorious that in fact happy marriages are more common where the ‘choosing’ by the young persons is even more limited, by parental or family authority, as long as there is a social ethic of plain unromantic responsibility and conjugal fidelity. But even in countries where the romantic tradition has so far affected social arrangements as to make people believe that the choosing of a mate is solely the concern of the young, only the rarest good fortune brings together the man and woman who are really as it were ‘destined’ for one another, and capable of a very great and splendid love. The idea still dazzles us, catches us by the throat: poems and stories in multitudes have been written on the theme, more, probably, than the total of such loves in real life (yet the greatest of these tales do not tell of the happy marriage of such great lovers, but of their tragic separation; as if even in this sphere the truly great and splendid in this fallen world is more nearly achieved by ‘failure’ and suffering). In such great inevitable love, often love at first sight, we catch a vision, I suppose, of marriage as it should have been in an unfallen world. In this fallen world we have as our only guides, prudence, wisdom (rare in youth, too late in age), a clean heart, and fidelity of will. . . . .

      My own history is so exceptional, so wrong and imprudent in nearly every point that it makes it difficult to counsel prudence. Yet hard cases make bad law; and exceptional cases are not always good guides for others. For what it is worth here is some autobiography – mainly on this occasion directed towards the points of age, and finance.

      I fell in love with your mother at the approximate age of 18. Quite genuinely, as has been shown – though of course defects of character and temperament have caused me often to fall below the ideal with which I started. Your mother was older than I, and not a Catholic. Altogether unfortunate, as viewed by a guardian.1 And it was in a sense very unfortunate; and in a way very bad for me. These things are absorbing and nervously exhausting. I was a clever boy in the throes of work for (a very necessary) Oxford scholarship. The combined tensions nearly produced a bad breakdown. I muffed my exams and though (as years afterwards my H[ead] M[aster] told me) I ought to have got a good scholarship, I only landed by the skin of my teeth an exhibition of £60 at Exeter: just enough with a school leaving schol[arship] of the same amount to come up on (assisted by my dear old guardian). Of course there was a credit side, not so easily seen by the guardian. I was clever, but not industrious or single-minded; a large part of my failure was due simply to not working (at least not at classics) not because I was in love, but because I was studying something else: Gothic and what not.2 Having the romantic upbringing I made a boy-and-girl affair serious, and made it the source of effort. Naturally rather a physical coward, I passed from a despised rabbit on a house second-team to school colours in two seasons. All that sort of thing. However, trouble arose: and I had to choose between disobeying and grieving (or deceiving) a guardian who had been a father to me, more than most real fathers, but without any obligation, and ‘dropping’ the love-affair until I was 21. I don’t regret my decision, though it was very hard on my lover. But that was not my fault. She was perfectly free and under no vow to me, and I should have had no just complaint (except according to the unreal romantic code) if she had got married to someone else. For very nearly three years I did not see or write to my lover. It was extremely hard, painful and bitter, especially at first. The effects were not wholly good: I fell back into folly and slackness and misspent a good deal of my first year at College. But I don’t think anything else would have justified marriage on the basis of a boy’s affair; and probably nothing else would have hardened the will enough to give such an affair (however genuine a case of true love) permanence. On the night of my 21st birthday I wrote again to your mother – Jan. 3, 1913. On Jan. 8th I went back to her, and became engaged, and informed an astonished family. I picked up my socks and did a spot of work (too late to save Hon. Mods.3 from disaster) – and then war broke out the next year, while I still had a year to go at college. In those days chaps joined up, or were scomed publicly. It was a nasty cleft to be in, especially for a young man with too much imagination and little physical courage. No degree: no money: fiancée. I endured the obloquy, and hints becoming outspoken from relatives, stayed up, and produced a First in Finals in 1915. Bolted into the army: July 1915. I found the situation intolerable and married on March 22, 1916. May found me crossing the Channel (I still have the verse I wrote on the occasion!)4 for the carnage of the Somme.

      Think of your mother! Yet I do not now for a moment feel that she was doing more than she should have been asked to do – not that that detracts from the credit of it. I was a young fellow, with a moderate degree, and apt to write verse, a few dwindling pounds p. a. (£20 – 40),5 and no prospects, a Second Lieut. on 7/6 a day in the infantry where the chances of survival were against you heavily (as a subaltern). She married me in 1916 and John was born in 1917 (conceived and carried during the starvation-year of 1917 and the great U-Boat campaign) round about the battle of Cambrai, when the end of the war seemed as far-off as it does now. I sold out, and spent to pay the nursing-home, the last of my few South African shares, ‘my patrimony’.

      Out of the darkness of my life, so much frustrated, I put before you the one great thing to love on earth: the Blessed Sacrament. . . . . There you will find romance, glory, honour, fidelity, and the true way

Скачать книгу