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John McPhee on Writing Creative Nonfiction

By Anita Mathias

John McPhee, The Art of Nonfiction No. 3

Paris Review Interviews
Interviewed by Peter Hessler
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John Angus Mcphee was born in Princeton, New Jersey, in 1931, attended college in his hometown, and still lives there today. He tells stories when he drives through town; memories shadow him everywhere he goes. (“I grew up all over campus,” he says. “I knew the location of every urinal and every pool table.”) McPhee’s childhood home—white-railed porch, narrow garage—still stands at 21 Maple Street. (“They haven’t changed a thing.”) A few blocks away is the gray stone building where he attended elementary school. It’s now the university’s Lewis Center for the Arts, home to the creative-writing program. (“I flunked kindergarten in the basement of that building.”) McPhee’s father worked for thirty-six years as a university physician in the McCosh Health Center. Directly next door is Guyot Hall, where John McPhee currently has his own office. It’s the same building where he worked part-time in the mid-1940s, as a teenage assistant to biologists. (“My job was killing fruit flies after they finished experiments.”)
Naturally enough, McPhee’s career as an author began with a Princeton subject. In 1965 he published A Sense of Where You Are, a book about Bill Bradley, the college basketball star and future senator. But that first book seemed to free McPhee, and after its publication, even as he continued to live in his hometown, his research took him all around the world. He’s written about Alaska (Coming into the Country), the Swiss Army (La Place de la Concorde Suisse), and an island in Scotland’s Inner Hebrides (The Crofter and the Laird). His subjects have included the atomic bomb, the environmental movement, the U.S. Merchant Marine, Russian art, and fishing. Four books on geology. Three on transport. Two on sports. One book entirely about oranges.
McPhee has now published more than thirty books, work that first appeared in the pages of The New Yorker, where he has been a staff writer since 1963. He has received an Academy Award in Literature from the American Academy of Arts and Letters, and he won the Pulitzer Prize for Annals of the Former World, his comprehensive survey of North American geology. His work has inspired generations of nonfiction writers, and he has distinguished himself especially as a teacher of literary journalism. Since 1975 he’s taught a course in nonfiction writing at Princeton and roughly half of his students—a group that includes Richard Preston, David Remnick, Eric Schlosser, and Robert Wright—have gone on to careers in writing or publishing. In his campus office, a set of shelves contains two hundred fifteen books written by former students. “That’s probably about half of the total number,” he says.
McPhee’s office was the site for most of our conversations, which were held over several days. Six decades after killing fruit flies in the basement of Guyot Hall, he’s reached the top—a turret on the fifth floor, beyond the reach of the elevator, in a room formerly used as a paint closet. The windows are Gothic-style arrow slits. Maps cover the walls, and more than twenty dictionaries line the shelves: French, German, Welsh, Icelandic, Italian. There are texts about geology, physics, medicine, chemistry, animal tracks, and edible wild plants. There are no other writers in this part of Guyot, which is home to the biology and geology departments. Years ago, McPhee was moved here temporarily, while the humanities building was being renovated, and he liked it so much that he stayed.
In A Sense of Where You Are, McPhee describes Bradley playing basketball “according to the foundation pattern of the game.” Despite possessing an amazingly accurate shot, the athlete distinguished himself primarily through attention to footwork, passing, and strategy. In a sense, McPhee writes the same way. He rarely draws attention to himself, but his sense of structure, detail, and language is so refined that his presence is felt on every page. For profile subjects he gravitates toward craftsmen of a similar stripe. He writes best about intense and often solitary individuals, ranging from the brilliant tennis star Arthur Ashe to the reclusive canoe maker Henri Vaillancourt.
McPhee has sharp blue eyes, thinning gray hair, and the full beard of a shy man. He seldom grants interviews, and his photograph has never appeared on a book jacket. He speaks slowly and precisely, pausing to savor a word or a term that he clearly enjoys:phraseology, abecedarian, consolidated sand. At the age of seventy-nine he has no plans to retire from writing or teaching, and he still adheres to a strict exercise routine. On each day of our conversation, he went for a seven-mile bike ride along the towpath of the Delaware and Raritan Canal. In Princeton he lives with Yolanda Whitman, his wife of thirty-eight years. He has four daughters from his first marriage: Jenny and Martha are novelists, Laura is a photographer, and Sarah is a professor of architecture. McPhee has always protected his privacy, and over the course of his career he has written little about himself and his family. But beneath his reserve he is a person of deep warmth and humor, and he knows what it means to struggle with an artistic endeavor. On one day of our conversation, we were interrupted by a telephone call from Martha, who told her father that she had just finished her fourth novel, after years of work. “Bravissima!” McPhee exclaimed. “Fantastic, that’s so wonderful! I am so glad! Now you can pay some attention to my problems.”
INTERVIEWER
Is there something about solitude in a subject that attracts you? 
JOHN MCPHEE
I certainly don’t go around looking for loners, but I guess I am interested in people who are expert at something, because they’re going to lead me into some field, teach it to me, and then in turn I’m going to tell others about it. The ideal situation is to be watching somebody do their thing, and they don’t give a damn about you because they’re so absorbed. They’re confident about what they’re doing, and they’re not at all consumed with self-consciousness. Those people tend to be loners, I guess. 
INTERVIEWER
When did you first start to think about devoting yourself to writing? 
MCPHEE
There weren’t any very early signs. My biggest preoccupation in childhood was sports, mostly sports you could play with a ball. My father was a doctor of sports medicine, and Princeton was his employer. As I was growing up, we lived very close to the campus, and in the afternoons I would go with him to the university sports practices—football, basketball, baseball. I hung around a lot of football players who were ten or fifteen years older than I was. After a while they made a Princeton shirt for me with orange and black stripes on it, just like the big guys had. I was number thirty-three. 
INTERVIEWER
Who made the shirt for you? 
MCPHEE
The same company that made the shirts for the varsity football team. It was presented to me when I was eight, and I wore it for a few seasons. When a football game started, I would run onto the field with the team. I was on the sidelines during these games. Away games too. When Princeton scored a touchdown, I went behind the goalpost and caught the extra point.
One miserable November day I was down there on the sideline, wet, cold. And I looked up to the top of the stadium, and there was the press box. Shelter! I knew they had heaters in there with them, and these people were sitting there in complete comfort while we’re miserable down here on the field. They’re writing, they’re typing, and they’re warm. Then and there I decided to become a writer.
Now that story, which I have often told, is about three to five percent apocryphal. The rest of it is absolutely true. 
INTERVIEWER
Was your father interested in writing? 
MCPHEE
He published articles in medical journals, but he had no interest in being a writer. But from the earliest time I can remember, I would hear him, especially when he was driving, kind of speaking to himself and mumbling words that he obviously thought were appealing. He liked the rhythm. He said words over and over to himself, half aloud. And I heard him doing this and completely understood what he was doing: my dad was full of affection for words, and it showed in these little quiet ways.
I picked up the same tendency. If some word appealed to me, I’d say it over and over again. It would go around in my head the way the snatches of a song would. 
INTERVIEWER
Did you have any teachers who encouraged you to write? 
MCPHEE
At Princeton High School I had the same English teacher for the first three years. Her name was Olive McKee. She put a great deal of emphasis on writing. In the average week, she would have us do three compositions. We could write anything we wanted to—poetry, fiction, or a story about a real person. But what it had to have, even if it was a poem, was a diagram of some kind that showed the structure of what we had done. You had to turn that in with your piece.
That high-school English class was much more influential for me than working on any publication, which I didn’t do. At Princeton High School, the top students were streamed into what was called the academic division, and then there were the commercial and general arts courses. Kids were triaged at a really young age. I was in the academic group. The commercial group put out the school newspaper. So I was ineligible to write for it. As a student I didn’t have one word in the school newspaper. 
INTERVIEWER
Really? 
MCPHEE
It wasn’t considered curricular for those of us in the academic division. So I did all my writing in Olive McKee’s class. She was also the drama coach, and she carried this into the classroom in the form of having the kids read to the other kids. We’d get up and read our work, and the other kids were absolutely unbridled in their reactions. They wadded up pieces of paper and threw them at you while you were reading, they booed, they clapped. We had a lot of fun in that English class—and believe me, if something wasn’t working, you heard about it.
INTERVIEWER
Is reading your work aloud still important? 
MCPHEE
Certainly the aural part of writing is a big, big thing to me. I can’t stand a sentence until it sounds right, and I’ll go over it again and again. Once the sentence rolls along in a certain way, that’s sentence A. Sentence B may work out well, but then its effect on sentence A may spoil the rhythm of the two together. One of the long-term things about knitting a piece of writing together is making all this stuff fit.
I always read the second draft aloud, as a way of moving forward. I read primarily to my wife, Yolanda, and I also have a friend whom I read to. I read aloud so I can hear if it’s fitting together or not. It’s just as much a part of the composition as going out and buying a ream of paper. 
INTERVIEWER
Why don’t you read aloud to yourself? 
MCPHEE
I think because it strikes me as insane. I have to have somebody listening, and the somebody listening can be helpful with comments. But mostly the person is just listening. Yolanda doesn’t challenge me very much. The one stricture she set down was that she would only take ten minutes of geology at a time. 
INTERVIEWER
Has her reaction ever caused you to make a major change to a piece of writing? 
MCPHEE
With Coming into the Country, there was a whole section about the upper Yukon River, and Yolanda said, That’s not of a piece with the rest of this stuff, there’s something wrong there. I was irritated because I was tired, and it was toward the end of this composition. It had taken me several years. But she was dead right. What I was doing was letting other people’s language, their quotations, do my writing for me. I was just heaving in hunks of dialogue from my notes, and it was easier to do that than write. So I went back and did the whole section over again, leaning far less on the quotes. 
INTERVIEWER
Who is the friend you read to? 
MCPHEE
Gordon Gund. Gordon is blind. He lost his sight in his thirties. Before that, he had been an ice-hockey player at Harvard and later a pilot. He also owned the Cleveland Cavaliers and signed LeBron James. He’s so proud of LeBron.
I came to know him through fishing, and he happens to live in Princeton, and he is a spectacular listener. He has an amazing memory. It’s the usual thing: if you lose one sense, the others become sharper.
One of the things that gave me this idea was that when I was in high school, because my name was McPhee, I sat next to a guy named Muller, and he was blind, and we got to know each other. And as I got to know him, I took to reading to him. His family had a summer home on Lake Champlain, and for a number of years I went to visit them there. I would sit there on the dock all day long reading to him. I read him The Scarlet Letter, I read him who knows what. 
INTERVIEWER
Were there any writers you read in school who influenced you? 
MCPHEE
I have a general thought about that, which is that everything contributes. There’s a whole spectrum between stuff that’s utterly unappealing and stuff you really admire. It’s all going to influence you, because a negative influence is as significant as a positive one. And so when the question comes up—who do you model yourself after?—I don’t really have an answer. 
INTERVIEWER
What have been some of the negative influences? 
MCPHEE
They’re too small and too numerous. It’s when you read something that makes your lips curl, something that’s hokey, something that’s too much of an O. Henry ending. Hot-dog stuff, you know. Where you can watch the writer painting his own makeup on as he writes. 
INTERVIEWER
Which writers have you liked? 
MCPHEE
There was a time when I was drunk on Hemingway. I was particularly struck by the long rolling sentences of Joseph Conrad. Fitzgerald. I was a sophomore at Princeton lying under a tree in the spring reading This Side of Paradise—that’s an actual scene.
I remember another thing: my friend John Graham, who was precocious in many ways, used to read The New Yorker. He used to talk about it, and so I started looking at it too, at a kind of a young age. Liebling. Thurber. E. J. Kahn Jr.
Alva Johnston. Wolcott Gibbs—I loved reading Wolcott Gibbs. He was acerbic. And E. B. White, of course. 
INTERVIEWER
What kind of writing did you do in college? 
MCPHEE
The single most important thing was writing a regular column in the alumni magazine. It was called “On the Campus.” In those days, there was a competition among juniors who wanted this job, which was actually paid. Today, various kids write short essays for that column, but all I was doing was summarizing college news, writing about campus events—bonfires or whatever. But I still had to run the words through my typewriter and publish for an audience. 
INTERVIEWER
You wrote a novel for your thesis. Was that unusual for the time? 
MCPHEE
It was among the first the university had ever had. There was a great fight in the English department over whether I would be allowed to do it. They finally decided I could go ahead, but there was opposition. A professor of mine stopped me in the library and said, Well, Johnny, good luck with your—with that thing. I hope you make a lot of money. But I’d never give you a degree for it. And then he goes on down the corridor.
They asked me to show up on the first day of senior year with thirty thousand words. So I spent the summer in Firestone Library, working in the English grad-study room, writing longhand on yellow pads. I had a real good time in there, working alongside these English grad students, all in various stages of suffering. I got my thirty thousand words done, and then I finished the thing over Christmas. It had a really good structure and was technically fine. But it had no life in it at all. One person wrote a note on it that said, You demonstrated you know how to saddle a horse. Now go find the horse.
But writing teaches writing. And I’ll tell you this, that summer in Firestone Library, I felt myself palpably growing as a writer. You just don’t sit there and write thirty thousand words without learning something.
I also wrote a fair amount of poetry in college. It was really, really bad. I mean, bad. And that’s how I found out—by doing it. The form of writing that I gravitated to was factual writing. I have no retroactive thoughts about other genres. I’m in the right place and I love being there. But you find out what sort of writer you’ll be by banging around from one form to the next when you’re younger. 
INTERVIEWER
And yet you still worked in fiction for some time after college. 
MCPHEE
Yes, my first endeavor as a professional writer was writing plays for a show on NBC called Robert Montgomery Presents. It was the golden age of television and the networks had maybe a dozen of these playhouses. Each play was fifty minutes long. They built sets at a big studio in Rockefeller Center: one of mine cost a hundred thousand dollars, a lot of money in 1955. It was for one night’s performance, and then it was destroyed and they were into the one for the next week. It was not a series, and it was broadcast live, so if an actor stumbled over a part or the set crashed onto the floor, and somebody cursed, it went out on the air.
In ’55 and ’56 I wrote five of these hour-long plays, three were originals and two were adaptations of short stories in The New Yorker by Robert Coates. Only two of them were produced. It was a remarkable experience for someone just out of college, but it was a form I didn’t want to continue in. Once you’ve done a script, a whole great team of people—the casting director, the director, the actors—all come in and take over. I had this great sense of the whole business slipping away. I wanted to make the whole shoe.
I decided that I would work in the big world by day and learn about how it worked, and then write about it at night. So I took a job at a firm called W. R. Grace & Co. that was into dozens of miscellaneous businesses all conglomerated together. It became a major American chemical company, but at that time they were only beginning to get into that. They had an airline, and the Grace Line ships. They made paper out of sugarcane. They made a candy, they made paint—I could keep going. And what appealed to me was this incredible array of stuff they did. 
INTERVIEWER
What did you do there?
MCPHEE
I wrote articles during the day for the company magazine, but I couldn’t make myself write at night, so after a couple of months it became clear to me it wasn’t working out. All the time I was trying to sell stuff to The New Yorker. 
INTERVIEWER
Were you always hoping to write for The New Yorker? 
MCPHEE
The thing about writers is that, with very few exceptions, they grow slowly—very slowly. A John Updike comes along, he’s an anomaly. That’s no model, that’s a phenomenon. I sent stuff to The New Yorker when I was in college and then for ten years thereafter before they accepted something. I used to paper my wall with their rejection slips. And they were notmaking a mistake. Writers develop slowly. That’s what I want to say to you: don’t look at my career through the wrong end of a telescope. This is terribly important to me as a teacher of writers, of kids who want to write. 
INTERVIEWER
You spent seven years at Time before you started at The New Yorker. What was useful about that experience for you? 
MCPHEE
Time was where I was trained. I spent five of my seven years there in the show-business section, and the show-business writer did a lot more of his own interviewing than some of the others at the magazine did. Cover stories on Jackie Gleason, Richard Burton—I did all the reporting. Jack Benny comes to New York and I get into a taxicab with him and conduct an interview. Whereas if you were writing in the foreign-affairs section, as it was called then, you’d be writing out of files that people sent in from foreign bureaus. The sheer business of turning out five structured stories, however short they were, every week, was excellent training for me.
Now, throughout that period I was in dialogue with The New Yorker. I even sold a brief reminiscence piece to them, but spoke with an editor only over the phone, and did not advance one cubit toward a future there—I had written the piece for another magazine, and it found its way into this one kind of by accident. But there was a guy there named Leo Hofeller, who was reputed to spend a good bit of his time at Belmont Park. And Leo Hofeller, like almost no one else there, had a title. He was the executive editor, and his job was to talk to people off the street. He was William Shawn’s screen—his office was right next to Shawn’s. Leo Hofeller said he wanted to give me a little tryout. Would I think up six Talk of the Town ideas? I wrote these sample pieces, and I sent them there. 
INTERVIEWER
Do you remember what they were? 
MCPHEE
One was about somebody growing corn on the Lower East Side. But there was no discussion about any of them going into the actual magazine. Then, Leo Hofeller called me up and said he wanted me to come in. This is old Leo Hofeller of Belmont Park. This is nowhere near William Shawn—you don’t see William Shawn, who’s right through the wall. I went there, all excited, and he sits down and says, These pieces are pretty good. And then he turns around and says, I said pretty good, not very good! I’m sitting there shaking like an aspen leaf. Then he said he wanted me to think up three ideas for somewhat longer pieces. And then he said, And don’t come in here with that basketball player! We just did a basketball player. 
INTERVIEWER
Bill Bradley was already playing? 
MCPHEE
Bradley was playing at Princeton at this point. I was so caught up with him—not just that he could hit a jump shot, but that his story was so interesting. I had soaked up Bill’s story for a couple of years around Princeton, with my father being the doctor of the team. So I sat down and I wrote a five-thousand-word letter to Leo Hofeller. A lot of that letter is in A Sense of Where You Are. I mean it was seventeen thousand words in The New Yorker, and the letter was five thousand words long, and I probably used three thousand words from the letter. And what I said was, I’m so caught up with this subject that I’m going to write this piece on a freelance basis for somebody and then I’ll come back to you with some other idea. But then I just babbled on about Bradley.
I get this back from him: Despite what we said, we would be interested. But he told me that there were no guarantees, of course. I wrote the story and sent it in, and then Leo Hofeller called me to say that they were going to buy it. I showed up at his office, and he said something like, You will never speak to me again. From now on, you will speak to Mr. Shawn, and you’ll forget about me. Forget anything I ever told you, forget everything. It’s a blank slate. Then he leads me eight feet around the corner. And it’s, Hello, hello, Mr. McPhee. And that was the beginning with Shawn. 
INTERVIEWER
What were your first impressions? 
MCPHEE
He spoke so softly. I was awestruck: the guy’s the editor of The New Yorker and he’s this mysterious person. It was the most transforming event of my writing existence, meeting him, and you could take a hundred years to try to get to know him, and this was just the first day. But he was a really encouraging editor. Shawn always functioned as the editor of new writers, so he edited the Bradley thing. So I spent a lot of time in his office, talking commas. He explained everything with absolute patience, going through seventeen thousand words, a comma at a time, bringing in stuff from the grammarians and the readers’ proofs. He talked about each and every one of these items with the author. These were long sessions. At one point I said, Mr. Shawn, you have this whole enterprise going, a magazine is printing this weekend, and you’re the editor of it, and you sit here talking about these commas and semicolons with me—how can you possibly do it?
And he said, It takes as long as it takes. A great line, and it’s so true of writing. It takes as long as it takes. 
INTERVIEWER
Did he offer you a job after the Bill Bradley story? 
MCPHEE
After the last proof had gone to press, before I was leaving, I told him that I wanted to join The New Yorker staff. Ooh! The tone changed. Shawn turned from this wonderful and benevolent editor of words into a tough customer. He said, Oh, how could he encourage that? How could he know this wasn’t a one-shot deal where somebody produces something good because of their intense commitment to it? And furthermore, I had four children. How on earth could he encourage me to give up a job with a salary and benefits? He said, Morally I can’t do that. He was guiding the conversation toward a real flat dead end.
I said, Having had this experience—publishing these seventeen thousand words, with the spirit of it that the writer be satisfied—how can I go back to writing shorter pieces at Time? And I said, If I can’t work on staff here, I think I’ll go work for a bank or something, and try to write pieces independently for The New Yorker.
And Shawn goes, Oh. Oh, oh. I see. Well, then you might as well join the staff. And that was it. I walked out. That was the very beginning of ’65 and that was the moment I became a staff writer. 
INTERVIEWER
Was it hard to come up with things to write about? 
MCPHEE
I was really quite at sea about that. Let’s say I wanted to write about clams. I’d go to Shawn with that idea, and he would say, Oh no, no. That’s reserved in a general way for another writer. That’s reserved in a general way. Isn’t that amazing? Shawn never mentioned one writer to another. Shawn operated at the hub of an old-fashioned wheel, with the spokes going out all over the place, and the spokes were the writers and no one ever touched another. He kept this amazing thing going. He had thought beforehand about an amazing number of subjects, so the odds were if you brought something up, Shawn had pondered it in some context before. He always knew what he thought immediately. Sometimes he said that it was reserved for another writer, and sometimes he just wasn’t interested. If that was the case, he’d say, Oh no, that’s not for us.
At any rate, that first month, January of 1965, I go in there and we’re having this conversation—Oh no, that’s not for us. Again and again. And then finally I said, Well I have another idea. It’s a piece about oranges. That’s all I said—oranges. I didn’t mention juice, I didn’t mention trees, I didn’t mention the tropics. Just—oranges.
Oh yes! Oh yes! he says. That’s very good. The next thing I knew I was in Florida talking to orange growers. 
INTERVIEWER
Where did you find your subjects? 
MCPHEE
When I was starting out, I said to friends, I’m looking for ideas. And a high-school friend named Bob VanDeventer said, Why don’t you write about the Pine Barrens? And I said, The what? I was born and raised in New Jersey, but I’d never heard of them. So VanDeventer starts telling me about the pines, and how there were holes in the ground that had no bottom. And that the people who lived there were odd, to put it mildly. He had a whole lot of things that he had learned somewhere about the Pine Barrens, and with respect for my good friend Bob, all of these things were wrong. But what he did was light the spark. It was in New Jersey, and it related to the woods, two things that I was interested in.
There are zillions of ideas out there—they stream by like neutrons. What makes somebody pluck forth one thing—a thing you’re going to be spending as much as three years with? If I went down a list of all the pieces I ever had in The New Yorker, upward of ninety percent would relate to things I did when I was a kid. I’ve written about three sports—I played all of them in high school. I’ve written a great deal about the environment, about the outdoors —that’s from thirteen years at Keewaydin, in Vermont, where I went to camp every summer, first as a camper and then as a counselor. I’d go on canoe trips, backpacking trips, out in the woods all summer, sleeping on the ground. 
INTERVIEWER
Are there other friends who gave you ideas for stories and books? 
MCPHEE
I wrote Coming into the Country because of the influence of John Kauffmann. John is really significant in the germination of numerous pieces of mine. We taught school together here in Princeton, at the Hun School, in 1955. John had a canoe; he had grown up in canoes in northern New Hampshire. On weekends we’d go someplace way up the Delaware River, and we’d just sleep on the riverbank. We made trips of forty, fifty miles.
John eventually worked for the National Park Service. In 1971 he put in for a transfer to Alaska, where he became a park planner. This was seven or eight years before Jimmy Carter more than doubled the national park system. John’s interest was Arctic Alaska, in the central Brooks Range. He was the person who tramped this place and studied it summer after summer. The result of John’s work is Gates of the Arctic National Park and Preserve, almost nine million acres. John’s final recommendation for what the park service should do there, in terms of developing the park, was nothing. And so far that’s essentially what has happened.
He’d come and visit when he was home, and he would tell stories about Alaska, and I thought, God help me, I would love to go there. And so I go to Shawn and ask him if I can go to Alaska. Oh no, he said, that’s not for us.
I discovered later that the reason it was not for us was because it’s cold there. It wasn’t reserved for another writer in a general way, it was reserved for no writer in a specific way, because it’s cold there. He didn’t want to read about cold places. Another time I tried to get him to agree that I write about Newfoundland. And he said, right back, Is it cold there?
Anyway, I couldn’t go to Alaska, but I tried again. No. And I tried again, and I think he got impatient with me. But then this thing occurred: he was trying to figure out the matter of succession. Fundamentally Shawn did not want a successor, but he had to pretend that he did, so he had a series of dauphins. He had everybody from Bill McKibben to Jonathan Schell to Robert Bingham. Shawn called me up one day and said, We’re going to do something a little new here. From now on I’d like you to turn in your ideas for pieces to Mr. Bingham, and Mr. Bingham will decide.
I went straight to Mr. Bingham and I said, I want to go to Alaska. And I was in Alaska very shortly thereafter. 
INTERVIEWER
“The Encircled River,” the first part of Coming into the Country, has a particularly interesting structure. It starts in the middle of your canoe trip down the Salmon River in the Brooks Range, and the writing is in the present tense. Then you come to the end of the journey—but at that point the writing flashes back to the beginning of the trip. After that, it’s in the past tense, and the piece of writing ends with you in the canoe, somewhere relatively early in the journey, seeing a grizzly bear. It makes a circle, like the title of the section. How did you come up with that structure?
MCPHEE
Structure is not a template. It’s not a cookie cutter. It’s something that arises organically from the material once you have it. In “The Encircled River” I go to Alaska, and make that trip, and soak up that world. And when you’re up there, the most impressive thing is the cycles of that world. There aren’t any people up there in that Salmon River valley, not even Eskimos. Cycles of one year, five years, a thousand years: all these different cycles spinning around. The cycles of the wildlife, the different species and how they come and go. This sort of gets into your head and keeps going on and on.
But once I started writing, I had to tell a story. It’s the story of a journey. Within that journey certain things happened, such as an encounter with a big grizzly. That grizzly encounter was a pretty exciting thing, and it happened near the beginning of the trip. That was somewhat inconvenient structurally, because it’s such a climactic event. But you can’t move that bear, because this is a piece of nonfiction writing.
But what if you started telling the piece of writing further down the river, I wondered. That way, when you get to the end of the trip, you’re really only halfway through the story. What you do then is switch to the past tense, creating a flashback, and you back up and start your trip over again. By the time you get to that bear, that bear is at the perfect place for a climax. That’s what’s exciting about nonfiction writing. In this case it’s a simple flashback, but it also echoes all these cycles of the present and the past.
INTERVIEWER
You’ve mentioned that after writing for The New Yorker for a while, you wanted to write a different type of profile. Why? 
MCPHEE
I’d started with single profiles, and when I’d done enough of them, I began to want to do a double profile. Two people at once, with the idea that one plus one might equal more than two. Who would it be? A great example for a project like that would be Frank Gehry and Peter Lewis. This Peter Lewis is some character—a one-legged insurance billionaire who lives much of the year on one of the largest yachts in the world and was once caught carrying pot into New Zealand. And he donated the sixty million bucks to build the new library here on campus. And Frank Gehry is Frank Gehry. These two guys have to know each other—that library’s built here because Peter Lewis gave the money and said that Frank Gehry would be the architect. If you did a profile of Frank Gehry and a profile of Peter Lewis, and you put them in the same piece of writing, one plus one would add up to three point six.
That’s what I was looking for. An architect and his client—that exact thing occurred to me back then. A dancer and a choreographer—less appropriate for me because I don’t know anything about the subject. A baseball manager and a pitcher. You could keep going. At any rate, I was looking for a pair. And one day in 1968 I was watching CBS, and there were Clark Graebner and Arthur Ashe playing in the semifinals of the first U.S. Open Tennis Championships. They were the same age—they had both been born in 1943—and they would have known each other since they were eleven years old. One of them’s black, one of them’s white. One of them is this middle-class guy, a dentist’s son from Shaker Heights, and Arthur Ashe is the son of a playground director in Richmond.
So I go to Shawn and I say that I would like to do that. And I said, But I can’t do it without the match—and the match is on tape at CBS and, if they can make us a copy, will you pay for it? All right, he says. And so I called CBS, and this is several weeks after the match. In those days there were things known as kinescopes, films made from a television monitor. A really lousy film. And CBS said, you didn’t call a minute too soon because that tape is scheduled for erasure this afternoon. This piece was written about a match where you go stroke by stroke, and through all the interviewing the guys were looking at the film—and I was dead if that didn’t happen. But it worked out.
And then, having done that double profile, I got ambitious. I decided to escalate, and I had the idea of writing a triple profile—a three-part piece in which three people would be separately profiled as they related to a fourth person, whose story would develop over the course of the entire composition. So I wrote on my wall: ABC over D. I stuck it on a three-by-five card, in big letters. ABC over D. That’s all I knew. 
INTERVIEWER
You were still trying to figure out who to write about?
MCPHEE
Trying to figure out who A, B, C, and D were. This was 1968 when this thing goes up on the wall. I started to think, What would this story be about? Who would the A, B, C, and D be? The environmental movement was just becoming such—converting itself from contour plowing to what we know as ecology. And given all those years at Keewaydin, I decided to do it about the environmental movement, and I went to Washington and stayed with my park-service friend, John Kauffmann. We spent ten days just talking about this thing. D could have been Aldo Leopold, the Wisconsin conservationist who wrote A Sand County Almanac. But the absolute feistiest environmentalist was the executive director of the Sierra Club, David Brower. He was an early preacher of the environmental movement, and he was the right choice.
Now, who were going to be the three others? They should be people on the opposite side of the argument from Brower. John and I and various other people in Washington got together a list of seventeen possibilities. I mean, there were all kinds of people who could be on the opposite side of the fence. I narrowed it down until I got to Charles Fraser, a developer in the South, Floyd Dominy, the U.S. Commissioner of Reclamation and the builder of huge federal dams, and Charles Park, a career USGS guy.
That became Encounters with the Archdruid. It was an odd piece, a piece where the journalist creates the milieu—I invited Floyd Dominy to go with Dave Brower on a raft down the Colorado River. And The New Yorker is supporting all this. Instead of going out and covering something, I invited these people to go to these different places. 
INTERVIEWER
Did you ever have another project that started off on a theoretical, abstract level like that? 
MCPHEE
No. 
INTERVIEWER
After you’ve done your reporting, how do you proceed with a piece? 
MCPHEE
First thing I do is transcribe my notes. This is not an altogether mindless process. You’re copying your notes, and you get ideas. You get ideas for structure. You get ideas for wording, phraseologies. As I’m typing, if something crosses my mind I flip it in there. When I’m done, certain ideas have accrued and have been added to it, like iron filings drawn to a magnet.
And so now you’ve got piles of stuff on the table, unlike a fiction writer. A fiction writer doesn’t have this at all. A fiction writer is feeling her way, feeling her way—it’s much more of a trial-and-error, exploratory thing. With nonfiction, you’ve got your material, and what you’re trying to do is tell it as a story in a way that doesn’t violate fact, but at the same time is structured and presented in a way that makes it interesting to read.
I always say to my classes that it’s analogous to cooking a dinner. You go to the store and you buy a lot of things. You bring them home and you put them on the kitchen counter, and that’s what you’re going to make your dinner out of. If you’ve got a red pepper over here—it’s not a tomato. You’ve got to deal with what you’ve got. You don’t have an ideal collection of material every time out. 
INTERVIEWER
What happens next?
MCPHEE
You write a lead. You sit down and think, Where do I want this piece to begin? What makes sense? It can’t be meretricious. It’s got to deliver on what you promise. It should shine like a flashlight down through the piece. So you write a beginning. Then you go back to your notes and start looking for an overall structure. It’s three times as easy if you’ve got that lead.
Once I’ve written the lead, I read the notes and then I read them again. I read them until they’re coming out my ears. Ideas occur, but what I’m doing, basically, is looking for logical ways in which to subdivide the material. I’m looking for things that fit together, things that relate. For each of these components, I create a code—it’s like an airport code. If a topic is upstate New York, I’ll write UNY or something in the margin. When I get done, the mass of notes has some tiny code beside each note. And I write each code on an index card. 
INTERVIEWER
How many components go into a piece like Encounters with the Archdruid? 
MCPHEE
The whole book had thirty-six components. What I ended up with was thirty-six three-by-five cards, each with a code word. Some of these things are absolutely dictated by the story of the journey down the Colorado River. But the choices are interesting where it’s not dictated, like the facts of David Brower’s life.
I knew where I was going to start, but I didn’t know the body of the thing. I went into a seminar room here at the university, and I laid the thirty-six cards out on the table. I just looked and looked at them. After a while I was looking at two cards: Upset Rapid, which is a big-time rapid in the Colorado River, and Alpinist. In Upset Rapid, Brower doesn’t ride the rapid. Why doesn’t he ride the rapid? His answer to Floyd Dominy is, “Because I’m chicken.” That’s a pretty strong scene. What next? Well, there are more than seventy peaks in the Sierra Nevada that were first ascended by David Brower, hanging by his fingernails on some cliff. “Because I’m chicken”? This juxtaposition is just loaded with irony, and by putting the Alpinist right after Upset Rapid, in the white space between those two sections there’s a hell of a lot of stuff that I don’t have to say. It’s told by the structure. It’s all crackling along between those two things. So I put those two cards side by side. Now there are thirty-four other parts there on the table.
INTERVIEWER
How do you approach transitions between these various sections? 
MCPHEE
You look for good juxtapositions. If you’ve got good juxtapositions, you don’t have to worry about what I regard as idiotic things, like a composed transition. If your structure really makes sense, you can make some jumps and your reader is going to go right with you. You don’t need to build all these bridges and ropes between the two parts. 
INTERVIEWER
Where did this method come from? 
MCPHEE
It goes back to Olive McKee at Princeton High School, and the structural outline that we had to have before doing any piece of writing. It came up again when I worked at Time. My first cover story just floored me. It was five thousand words, and I really struggled with the mass of material. I was pretty unhappy. It was just a mess—a mess of paper, I didn’t know where anything was. So I went back to Olive McKee and the outline, sorting through this matrix of material, separating it into components and dealing with one component at a time. 
INTERVIEWER
Is there ever a risk of it becoming too mechanical? 
MCPHEE
It sounds very mechanical, but the effect is the exact opposite. What it does is free you to write. It liberates you to write. You’ve got all the notes there; you come in in the morning and you read through what you’re going to try to write, and there’s not that much to read. You’re not worried about the other ninety-five percent, it’s off in a folder somewhere. It’s you and the keyboard. You get away from the mechanics through this mechanical means. The spontaneity comes in the writing, the phraseology, the telling of the story—after you’ve put all this stuff aside. You can read through those relevant notes in a relatively short period of time, and you know that’s what you want to be covering. But then you spend the rest of your day hoping spontaneous things will occur.
It may sound like I’ve got some sort of formula by which I write. Hell, no! You’re out there completely on your own—all you’ve got to do is write. OK, it’s nine in the morning. All I’ve got to do is write. But I go hours before I’m able to write a word. I make tea. I mean, I used to make tea all day long. And exercise, I do that every other day. I sharpened pencils in the old days when pencils were sharpened. I just ran pencils down. Ten, eleven, twelve, one, two, three, four—this is every day. This is damn near every day. It’s four-thirty and I’m beginning to panic. It’s like a coiling spring. I’m really unhappy. I mean, you’re going to lose the day if you keep this up long enough. Five: I start to write. Seven: I go home. That happens over and over and over again. So why don’t I work at a bank and then come in at five and start writing? Because I need those seven hours of gonging around. I’m just not that disciplined. I don’t write in the morning—I just try to write. 
INTERVIEWER
You were writing in the sixties and seventies, when there was a lot of talk about New Journalism. What was your attitude toward that? Did you feel that something different was happening in nonfiction writing? 
MCPHEE
Well, something was happening in the Sunday magazine of The New York Herald Tribune. It’s often described as some kind of revolution, but I never really understood that. Nonfiction writing didn’t begin in 1960. Going back, there were so many nonfiction writers—what about Liebling? Walter Lord, James Agee, Alva Johnston, Joseph Mitchell—these are people who had prepared the way, and, more than that, had written many better things than these so-called New Journalists would ever do. Henry David Thoreau, for all that, was a New Journalist of his time, as were Dorothy Day, Ida Tarbell, Willa Cather between the ages of twenty and forty at McClure’s Magazine, John Lloyd Stephens, Richard Henry Dana Jr., and on back to Thomas Browne, Robert Burton, Francis Bacon, James Boswell, and Daniel Defoe. You get the point.
New Journalism sounded like labeling for labeling’s sake. Some of the things were really interesting to read, but there was too much precedent challenging the word new. Anytime I was called a New Journalist I winced a little with embarrassment.
Tom Wolfe helped bring a certain amount of attention to this kind of writing. But he’s just Tom Wolfe. It didn’t happen because one person did it. It happened because a whole bunch of people across a lot of time were interested in making pieces of writing out of factual material that would stand up on their own. They were not just writing articles telling you how to recover from hypothermia. 
INTERVIEWER
Was there any significant change in terms of interest, or in the way that people viewed nonfiction writing? 
MCPHEE
The only significant change is that, in a general way, nonfiction writing began to be regarded as more than something for wrapping fish. It acquired various forms of respectability. When I was in college, no teacher taught anything that was like the stuff that I write. The subject was beneath the consideration of the academic apparatus.
Sometime during the eighties I was invited to do a reading at the University of Utah, and I accepted. And several weeks later, the person who approached me got back in touch and said he was really embarrassed and sorry. While he had wanted me to come to Utah and do a reading and talk to students, his colleagues did not. They didn’t approve of the genre I write in. I wrote back to him and said that I really appreciated his wanting me to be there. And certainly I didn’t feel anything toward him but gratitude, but as for his colleagues—when they come into the twentieth century I’ll be standing under a lamp looking at my watch. 
INTERVIEWER
What do you call the type of writing you do? Your course at Princeton has sometimes been called The Literature of Fact and sometimes Creative Nonfiction. 
MCPHEE
I prefer to call it factual writing. Those other titles all have flaws. But so does fiction.Fiction is a weird name to use. It doesn’t mean anything—it just means “made” or “to make.”Facere is the root. There’s no real way to lay brackets around something and say, This is what it is. The novelists that write terrible, trashy, horrible stuff; the people that write things that change the world by their loftiness: fiction. Well, it’s a name, and it means “to make.” Since you can’t define it in a single word, why not use a word that’s as simple as that?
Whereas nonfiction—what the hell, that just says, this is nongrapefruit we’re having this morning. It doesn’t mean anything. You had nongrapefruit for breakfast; think how much you know about that breakfast. I don’t object to any of these things because it’s so hard to pick—it’s like naming your kid. You know, the child carries that label all through life. 
INTERVIEWER
Memoir has also become popular, but you’ve never written much about yourself. Why not? 
MCPHEE
I never had any interest in writing about myself, or, Lord knows, in inserting myself between the reader and the material. But if the writer belongs in the piece, and needs to be there, he ought to be there. A New York Times reporter will get into a rubber raft somewhere and later write, A visitor stepped into the raft. Well, shoot. You’re in the piece if you have to be.
Here’s an example: in The Deltoid Pumpkin Seed, a story of endless flight tests, there was no need to announce myself. I was obviously there, listening to it, scribbling it down—there’s no mention of me. And then we get all the way through sixty thousand words, nearly to the end, and that’s where the climax happened—this thing actually flew, at long last. And a guy named Everett Linkenhoker jumped in a Piper Cherokee to go up with it, to fly around, and I jumped in the plane beside him! And off we went. Now, I submit, who got in the plane? A visitor? So I said, “I went with him.” I turned in a sixty-thousand-word essay, and that was the only I in it. Robert Bingham, my editor at The New Yorker, couldn’t stand this. His nerves couldn’t handle the single pronoun. He said, That’s the only one. And I said, Look, Bobby, it’s the only one that belongs in the piece. He said, You’ve got to add another one. I said, Look, there’s no need of one anywhere. And he said, You’ve got to; it’s wrong; you just can’t have this thing over there. And I said, OK. So there was a scene, in a gas station, a garage where a mechanic was working on something—a gas station in Neshaminy, Pennsylvania. I thought, well, I could say that I watched him do that. So I put an I in there and maybe one other place and Bingham went home happy. 
INTERVIEWER
You’ve mentioned Shawn and Bingham, two of your editors at The New Yorker. What was their role in your writing? 
MCPHEE
Bingham had been a writer-reporter at The Reporter magazine. So he comes to work atThe New Yorker, to be a fact editor. Within the first two years there, he goes out to lunch with his old high-school friend Gore Vidal. And Gore says, What are you doing as an editor, Bobby? What happened to Bob Bingham the writer? And Bingham says, Well, I decided that I would rather be a first-rate editor than a second-rate writer. And Gore Vidal draws himself up and says, And what is wrong with a second-rate writer? Bingham liked to tell that story. He was my principal editor for sixteen years until he died of brain cancer in 1982.
An editor provides a dialogue with the writer before he’s written anything, and while he’s writing. Bingham wasn’t saying, This sentence doesn’t work. But he was talking to me as I was going along. And I was a very nervous writer about my own work, and am to this day. I never have any confidence when I start out on a story. I gain confidence after the first draft is written. But before the first draft is written, I’m almost as lacking in confidence now as I was back then. Conversation with him would help that. I would also read him sentences. How does that sound? Does that sound like a good lead for a piece in the magazine? And he didn’t uniformly say yes just to say yes. The point is that dialogue was happening.
Then it hit a bizarre moment. I went through a terrible period of life when I got divorced. And if I had no confidence before that, during that period I had negative confidence. I was trying to keep a book going, I had children to support, and I was a total mess. I called Bingham up and I say, Does this sound like it will work as the lead? And then I call him up and say, Well, you know, after that there’s—And I proceeded to read to that man, on the telephone, sixty thousand words. Can you believe it? Not in one session but over a period of time. I was so lacking in confidence that I needed to have somebody say, Yeah, yeah, go ahead. And he said, Yeah, yeah, go ahead. The result is Encounters with the Archdruid.
INTERVIEWER
You read him the whole book on the phone? 
MCPHEE
A hundred percent. That didn’t repeat itself; that wasn’t our normal relationship. But I was a basket case, and I had absolutely no confidence that I could put my left foot forward and then the right one after that. He was patient.
I remember there was one piece we were working on that had this weird pun in it. And Bingham said, You know that pun there? That’s terrible, that’s really bad. And I said, I want it to stay there. I like that. And he says, Well, you’re the writer; I just work here. And then we go on talking about other things and everything else. Twenty-four hours go by, we’re back at his desk, he says, You know that line there? Um, it’s really bad, you should think about it again. I said, Bobby, we talked about that. I like that line. And then he mentioned it a third time and I said something similar. Another day went by, and I walked into his office, first thing I say, Bob, you know that pun there? Take it out, OK? It’s no good.
Not a smile, nothing. He showed nothing on his face. He was totally aware during this entire sequence, of course. He was tremendous. And he was just a very, very, very good friend. 
INTERVIEWER
Was there anything else that helped you get through that difficult period?
MCPHEE
No, I just got through it. Stories are always really, really hard. I think it’s totally rational for a writer, no matter how much experience he has, to go right down in confidence to almost zero when you sit down to start something. Why not? Your last piece is never going to write your next one for you.
When I wrote Coming into the Country, I was sitting up in an office I used to have on Nassau Street, this little room on the second floor, and I stewed like hell. My walls were covered in bulletin boards with three-by-five cards and maps of Alaska and everything else. And I’d go in there and try to advance this piece. So I started thinking, if I ever finish this piece I am not going to write another word!
In those years I used to play tennis with Peter Benchley. We went out to Princeton Junction to this tennis court once a week. One day I got into his car and I was just sputtering. Writing sucks! Writing stinks! I’m never gonna write again, goddamn it! And Peter listens to all that and just drove to Princeton Junction.
About two weeks later he comes by again, exact same situation, and I’m not irrational at this moment. He starts to drive and then he says, You remember two weeks ago when you were yelling and saying, Writing sucks! Do you recall that? I said, Peter, yes, I do recall that. And he said, Well, tell me something. If you wrote something and you made so much money that you would never need to write again, would you write again? And I said, Peter, that isyour problem. That is so far beyond my horizon that there’s nothing I can say that’s useful about it.
He had just written Jaws, and the thing I was so awed by and so admired about Peter was that he never stopped. Peter wrote and wrote and wrote. He wrote books, he wrote screenplays, he wrote National Geographic pieces, he got expeditions going about all kinds of oceanographic things, he got into the biology of fishes—he never stopped, he just kept it up. The fact that he made all this money—life was about something else. And this was the lovely thing; Peter Benchley was one of the nicest people that will ever walk the earth.
INTERVIEWER
Occasionally reviewers have said that you should be more forthcoming with your own opinions. Do you have strong political feelings on the need to protect the environment?
MCPHEE
Only in the sense that I subscribe to the idea of doing something about it, and if you’re doing something, it’s political. Once I started writing books like Encounters with the Archdruid, people like David Brower wanted me to join various environmental organizations. And I wouldn’t do it. Because I’m a writer, a journalist, and I want to be believed. I’m trying to show both sides of an issue. As a reporter, my vote is less important than my laying the whole deal out in front of people. It was really important because I got this label as an environmental writer, and I wanted to preserve the independence and relative objectivity of the journalist. 
INTERVIEWER
Did that label make you uncomfortable? 
MCPHEE
All these labels—I’ve been called an agricultural writer, an outdoor writer, an environmental writer, a sportswriter, a science writer. And so you just grin. I’m a writer who writes about real people in real places. End of story.
I suppose it is a little hard to hide your biases, though. It shows through the cracks, you can’t help it. If somebody thinks that my bias is toward what’s known as the environmental movement, they’re right. But as a writer I’m struggling to present both sides. There’s the section in Coming into the Country where Ed Gelvin and his son Stanley have run this Caterpillar bulldozer up into the mountains. They’ve dragged it over incredibly rugged terrain, a place without any roads, all fifty-five tons. They’ve taken it apart and put it back together, and they’ve gotten it to work. This is a family that has invested everything trying to get gold, and they’re tearing up a beautiful stream. The passage says, “Am I disgusted? Manifestly not. Not from here, from now, from this perspective. I am too warmly, too subjectively caught up in what the Gelvins are doing. In the ecomilitia, bust me to private.”
I’m for these guys. In this time and this place—don’t hold me to this forever—I’m for these guys. But some people think I should be writing with my cudgel. They think that I don’t have the temerity to express these opinions. That’s just the exact reverse of what’s going on. I’m trying to lay this thing out for the reader. Not to take the reader and rub his nose in it, and say, This is how you should think. I want the reader to do his own thinking. And why do I do that? Because I think it’s a higher form of writing.
INTERVIEWER
Why have you avoided specializing in one field? 
MCPHEE
I’ve always thought that the thing I bring to my subjects—one thing—is a fresh eye. And the fresh eye is important, because you’re learning. Certain pieces you can only do once. You can only introduce lacrosse once. The fresh eye is a distinct asset.
I’m not an expert in anything, true enough. But how about twenty years in geology? Did that come about because I decided to spend twenty years in geology? Never. I had an interest in geology from high-school days, and when I stepped into geology I thought I was in it for a short period of time.
When I proposed writing about geology to Shawn, he was very sober about it. Well, he said, go ahead. Go ahead. Readers will rebel. But you go ahead; you’ll figure out a way—but readers will rebel.
He was right. I’ve never had an experience like that. Readers strongly support it and strongly rebel, and seem to be split in camps.
INTERVIEWER
Why do you think that is? 
MCPHEE
Two cultures. There are some people whose cast of mind admits that sort of stuff, and there are others who are just paralyzed by it at the outset, no matter how crafty the writing might be. A really nice thing that happens is when people say, I never thought I’d be interested in that subject until I read your piece. These letters come about geology too, but there are some people who just aren’t going to read it at all. Some lawyer in Boston sent me a letter—this man, this adult, had gone to the trouble to write in great big letters: stop writing about geology. And it’s on the letterhead of a law firm in Boston. I did not write back and say, One thing this country could very much use is one less lawyer. Why don’t you stop doing law? 
INTERVIEWER
How did the geology project get started? 
MCPHEE
After Coming into the Country I had the idea of doing a Talk of the Town piece about a rock outcrop in New York City. I would tell about that rock outcrop, and how old it was, and in what events it formed. And shut up and go home—a Talk piece. And I called Ken Deffeyes in the geology department at Princeton and said, If I did that, would you go with me? Yes, he said, he would. But my mind kept going around, and so I called him back and I said, What if I did a longer piece? Instead of just one outcrop, what if we went from outcrop to outcrop and told a bigger story? For example, go up the Adirondack Northway, one of the most beautiful roads in America—there are spectacular outcrops all along that road.
And Deffeyes says, Not on this continent. That’s exactly what he said. He said, If you want to do something like that on this continent, go across the structure. Because the way North America is put together, if you go east–west you’re going from one physiographic province to another. If you go north–south, odds are you’re going to stay in a single physiographic province. The next thing I know he has drawn up a chart, an amazing chart of the United States, and it shows the whole country and the ages of the rock across the fortieth parallel. And then he made the fundamental point that New Jersey and Nevada are geologically related, in that the same thing is going on in Nevada now that went on in New Jersey two hundred million years ago. Thanksgiving break in 1978, Deffeyes and I spend a weekend in Nevada. Basin and Range got started that way. And then Deffeyes, thinking his way through the country, thought Dave Love would be the best guy for the Rockies, Eldridge Moores for California, Anita Harris with her paleontology for the Appalachians.
And that’s how it started. I was going to do it all in a lump, but it turned out to be such a huge thing. I realized I couldn’t write it all at once, so I broke it down naturally—into Basin and Range, In Suspect Terrain, Rising from the Plains, and Assembling California. 
INTERVIEWER
You said you didn’t know what you were getting into. At what point did the size of the project become clear? 
MCPHEE
Two or three years later. I just kept getting in deeper and deeper. I had a terrible time. When I wrote The Curve of Binding Energy, Ted Taylor and others could lead me through a little corner of physics and could make certain things clear to me. Whereas in this thing, every time you turn up one thing you get to another. Stratigraphy, structure, tectonics, brrrrr! And if you’re going to do that trip across the country, you can’t ignore any of it! So I was really scrambling. When I went with Anita to the Delaware Water Gap, I was scribbling notes, and she was talking. We spent hours there—all day I scribbled. I did not understand anything that I was writing down. And the interesting thing was that about two and a half years later, when I wrote In Suspect Terrain, by that time I could read that stuff. I understood what it said. And I hadn’t understood it when I made the notes.
That first year it sank in how far over my head I was. The next two years were ’79 and ’80, and I really was unhappy. I thought I was in a cave and I couldn’t get out. It was just too big a thing.
INTERVIEWER
Did you ever think about abandoning it? 
MCPHEE
The funny thing is that you get to a certain point and you can’t quit. Because I always worried: if you quit, you’ll quit again. The only way out was to go forward, to learn your way and write your way out of it.
Gradually I felt better about it, because I kept learning. But it was really difficult all the way. Assembling California, my God! I kept telling Yolanda, This thing I’m working on is stillborn. It’s no good, it’s not working, it’s flat, it’s dead. It took two years to write the first draft—how would you like to be married to somebody who says that every day? Poor Yolanda! That’s what I did. Eight hours a day I’m feeling this way. And then there came a day when I wrote a note on her desk and I said, I’ve just learned it’s on the New York Timesbest-seller list.
To have gone into one subject for twenty years, and to communicate what was interesting about that science to other people like myself, nonscientists, and to have pulled together a single thing that monolithically sticks out among my books—that big fat thing that belongs holding a door open—I’m really glad I had that experience. I wouldn’t start it over again, though, because of the terrific strained depression. 
INTERVIEWER
In Annals of the Former World, you mention how geologists have an unusual sense of time—one of them describes it as “schizophrenic.” Did that project affect your own concept of time? 
MCPHEE
There’s a line in the book: “If you free yourself from the conventional reaction to a quantity like a million years, you free yourself a bit from the boundaries of human time. And then in a way you do not live at all, but in another way you live forever.” And I certainly developed this sense of time. I was fascinated by the intersection of human time and geologic time. You know, people just go along and build houses, they do this and that, they get married, one thing or another—and then an earthquake strikes where they happen to live. That earthquake was in the making all along, but nobody knows this! Human time is so different. The earth is sitting there, it’s just there, bobbing, and now—human time and geologic time, bang, hairs crossed! The hairs crossed when gold was discovered in the American River and Sutter’s Mill, and they cross in any earthquake.
The geologists all say a million years is the smallest unit they can really think in, and you come to understand what that means. 
INTERVIEWER
Did it change the way you thought about your own writing? 
MCPHEE
Not really. Writing is a sustaining thing. I decided when I was young that I wanted to write, so that’s what I do. If I didn’t do it, I wouldn’t know what to do. Without it I’d probably croak.
The fact is that everything I’ve written is very soon going to be absolutely nothing—and I mean nothing. It’s not about whether little kids are reading your work when you’re a hundred years dead or something, that’s ridiculous! What’s a hundred years? Nothing. And everything, it doesn’t evanesce, it disappears. And time goes on, and the planet does what it’s going to do. It makes you think that you’re living in your own time all right. It makes the idea of some kind of heritage seem touching, seem odd.
But I’ll tell you one thing, after Basin and Range I got a number of letters from cancer patients—spontaneous, out of the blue—about the essay on time that’s in that book. People say, I’m a cancer patient and I read that essay on time. They say that the perspective of deep time was helpful to them. And of course they could have learned that anywhere, but they happened to learn it from my essay. 
INTERVIEWER
You’ve ended up, now, in the place where you were born and grew up. Does it ever surprise you that you’ve spent so much time in Princeton? 
MCPHEE
I don’t know. I lived in New York for five years, until 1962, and then came down here to build this house, because my kids were getting older. And the real reason I came to Princeton, rather than anywhere else, was not because it was my hometown. Firestone was the magnet. 
INTERVIEWER
The library? 
MCPHEE
The library. I was still at Time, but I wanted someplace where I could do research. I was looking ahead. I wanted to write longer pieces and books, which would require research.
I probably would have wanted to move if my work hadn’t taken me everywhere from Cyprus to Nome. I’ve likened it in the past to having a fixed foot, like a compass. Princeton is a terrific place to come home to. I spend ten days here working on something for every one day I’m out in the field. I computed that one time. So I come back here, and I type up all those notes and everything else—I can’t think of a better place to do that than right here. 
INTERVIEWER
How did you start teaching? 
MCPHEE
A call came from the university, in the week between Christmas and New Year’s in 1974. They had hired Larry L. King, the coauthor of The Best Little Whorehouse in Texas, to teach for four consecutive semesters. If you hire a journalist in his forties for four consecutive semesters, it’s a little hard for him to keep going as a journalist. Larry King imploded, exploded, and everything else at Christmastime, and he quit. I was right across the street and they called me up and said, Would you do this? And I said yes, immediately, without doing my usual thing—Oh well, I have to think about that, can I have a week? A couple years earlier I would never have done it. This was the end of ’74, and I started writing for The New Yorker full-time in ’65. This is retroactive thinking, but having written one piece after another with never a break, a break was a good idea.
One of my dear friends, an English teacher at Deerfield, told me: Do not do this. He said, Teachers are a dime a dozen—writers aren’t. But my guess is that I’ve been more productive as a writer since I started teaching than I would have been if I hadn’t taught. In the overall crop rotation, it’s a complementary job: I’m looking at other people’s writing, and the pressure’s not on me to do it myself. But then I go back quite fresh. My schedule is that I teach six months out of thirty-six, and good Lord, that leaves a lot of time for writing, right? 
INTERVIEWER
Apart from giving you a rest, does the teaching serve any other purpose for your writing? 
MCPHEE
I had no idea when I started that I would keep on teaching. I didn’t know that I would be teaching more than those first three months. But I also had no idea of the extent to which I would stay in touch with former students over time. That’s been a great part of life. I mean, last year I had the first kid in my class whose father had been my student.
But above all, interacting with my students—it’s a tonic thing. Now I’m in my seventies and these kids really keep me alive. To talk to a nineteen-year-old who’s really a good writer, and he’s sitting in here interested in talking to me about the subject—that’s a marvelous thing, and that’s why I don’t want to stop.
But I have certainly written enough. You shouldn’t write too much. I’m telling you the truth. 
INTERVIEWER
What do you mean by that? 
MCPHEE
I don’t think somebody should write a huge number of books. I have no ambition in that regard. Or I don’t think it necessarily adds up to anything, although I’m a great admirer of Lope de Vega, who is the all-time-forever champion in this department. He is said to have written more than fifteen hundred plays. 
INTERVIEWER
Given your years of teaching, obviously you have faith that important things about nonfiction writing can be taught. Is there anything that can’t be taught? 
MCPHEE
The fundamental thing is that writing teaches writing. And you always get this question from people, and they say some version of the idea that writing can’t be taught. And the thing is, yeah, you can’t throw a firecracker on the ground and up comes a writer. But you can teach writing in the same way that you can coach swimming. When I was a swimming instructor at Keewaydin, all the kids I taught could already swim. Every single one of them was a swimmer. But as they moved through the water they had different levels of efficiency. You can talk to them about breathing and their rhythm and their arms and legs.
A teacher of writing can do that—as long as the teacher always bears in mind that writers are all unique. It seems a pointless exercise if you’re trying to teach somebody to write the way you do. You just comment on what they’re doing, and I think there’s a net utility in it. 
INTERVIEWER
I suppose one of the hard things for a young writer is to learn that there’s no obvious path. 
MCPHEE
There is no path. If you go to dental school, you’re a dentist when you’re done. For the young writer, it’s like seeing islands in a river and there’s all this stuff you can get into—where do you go? It can be a mistake to get too great a job at first; that can turn around and stultify you. At the age of, say, twenty-one, you’re in a very good position to make mistakes. Twenty-two, twenty-three, twenty-four—each time the mistakes become a little more costly. You don’t want to be making these mistakes when you’re forty-five. But the thing is, in steering around all those islands, and finding currents to go around them, they’re all relevant. 
INTERVIEWER
Do you worry about outlets diminishing for writers? 
MCPHEE
I’m really concerned about it. And nobody knows where it’s going—particularly in terms of the relationship of the Internet to the print media. But writing isn’t going to go away. There’s a big shake-up—the thing that comes to mind is that it’s like in a basketball game or a lacrosse game when the ball changes possession and the whole situation is unstable. But there’s a lot of opportunities in the unstable zone. We’re in that kind of zone with the Internet.
But it’s just unimaginable to me that writing itself would die out. OK, so where is it going to go? It’s a fluid force: it’ll come up through cracks, it’ll go around corners, it’ll pour down from the ceiling. And I would have counseled anybody ten, twenty, and thirty years ago the same thing I’m saying right now, which is, as a young writer, you should think about writing a book. I don’t think books are going to go away. 
INTERVIEWER
With your own writing projects, you said that you sense you’ll be doing fewer projects that are heavy on reporting. Why is that? 
MCPHEE
Oh, probably just energy—going out and sleeping in some motel and spending a week or two in some place. The thing is, I want to find things to write about, so that troubles me. The last time I went out and did a piece of reporting of any substance was four years ago. If I were going to go out and do a thing on the Uncompahgre Plateau, and have to be by myself for three or four weeks—I’d be less motivated to do that now. 
INTERVIEWER
But the writing itself hasn’t gotten any easier?  
MCPHEE
No, it hasn’t. Where getting older and having experience kicks in is after you have a first draft. Then a big change goes on in me. I’m much more relaxed, instead of feeling what Joan Didion calls “low dread”—a perfect phrase. Didion talks about being in her living room, and looking at the door to her study—just looking at that door gives her low dread. That’s there every single day, in the day of a writer.
My writing methods changed in a different way. I used to write and write. I didn’t want to stop because I had broken through all these dreads. I would go on into the night, maybe even to three a.m. But what I gradually discerned was that it was quite inefficient, because the next time I’d be able to do some writing would be two and a half days later or something. At the end of the month, you’d have more done if you quit at seven. So I quit at seven. If I am in the middle of a sentence, and I’m all excited and it’s really going well, at seven o’clock I get up and go home. 
INTERVIEWER
So that’s a strict rule. 
MCPHEE
The routine produces. But each day, nevertheless, when you try to get started you have to transmogrify, transpose yourself; you have to go through some kind of change from being a normal human being, into becoming some kind of slave.
I simply don’t want to break through that membrane. I’d do anything to avoid it. You have to get there and you don’t want to go there because there’s so much pressure and so much strain and you just want to stay on the outside and be yourself. And so the day is a constant struggle to get going.
And if somebody says to me, You’re a prolific writer—it seems so odd. It’s like the difference between geological time and human time. On a certain scale, it does look like I do a lot. But that’s my day, all day long, sitting there wondering when I’m going to be able to get started. And the routine of doing this six days a week puts a little drop in a bucket each day, and that’s the key. Because if you put a drop in a bucket every day, after three hundred and sixty-five days, the bucket’s going to have some water in it.

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Creating the Taste by Which You are Enjoyed (T.S. Eliot)

By Anita Mathias

Creating the Taste by Which You Are Enjoyed 

I love T.E. Eliot’s poetry and prose–well as much as I understand of them. He did a genuinely new thing. One of the perceptive things he said is that the original writer must create the taste by which he is enjoyed.


Blogging is such a new field. I come rather late to the party, just 6 months ago. I first started hearing about blogs about 6 years ago, and made various attempts to keep a blog. It was an uphill job: I was truly concerned about revealing my life and thoughts, and spilling my guts on the world wide web, not to mention the time it took from real writing. And at first I thought I needed to be interesting. (Now, I think I just need to be myself!!). What helped me to develop the habit of pretty much daily blogging was, oddly, monetizing my 3 blogs. Getting a little bit of income every day shortens the gap between work and payday, and helps me feel that this is not entirely a self-indulgent endeavour. 


Since blogging is a new genre, compared to say poetry which is thousands of years old, it is still very much being defined. You can do anything you like. If it takes, and you gain readers, then you are, as T.S. Eliot said all writers should, creating the taste by which you are enjoyed. The immense variety of successful blogs, the wide open field of possiblities are very exciting!!

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Father and Son by Edmund Gosse: a Memoir of Science and Faith

By Anita Mathias

Father and Son by Edmund Gosse, a Memoir of Science and Faith.



Father and Son by Edmund Gosse is a deeply moving Victorian memoir, full of Devon, the sea, tidal pools, and religion!

Gosse’s father Philip was a distinguished naturalist. (One finds traces of Gosse as Oscar in Carey’s Oscar and Lucinda, while Oscar’s father is most certainly modelled on Philip). He had a childhood split between two enthusiams–tidepooling, and the Devon beach, and Christianity, a narrow, sectarian, relatively joyless version of it–that of the Plymouth Brethren.

Gosse was a type of a Eminent Victorian, who lives in and for science, science and faith. He writes in his journal of his beloved wife–“E. delivered of a son. Received green swallow from Jamaica”—an amusing conjunction which Edmund described as demonstrating only the order of events: the boy had arrived first.

Gosse movingly describes the rapture with which his father greeted Charles Darwin’s newly published theories. They made perfect sense to his mind, and his scientific instincts. It was like all the pieces of a jigsaw falling into place. But then he realizes the contradictions with Genesis. He decided if what there is a contradiction between what his knowledge of science tells him is true, and what his knowledge of scripture tells him is true, the former must be wrong. Making himself the laughing stock of the Royal Society, he argues against the theory of evolution. 

Gosse, a sensitive, literary teen and his father are increasingly at odds as it becomes clear that Gosse will never follow in his father’s steps and become a lay preacher. Gosse eventually becomes a distinguished literary critic, while, movingly, maintaining cordial relationships with his father, obeying the ancient law of that the bonds of close family relationship are not lightly to be broken, as he puts it.

A charming memoir, and the first psychological memoir to be written, where the main action and drama is within. As such, it is still a very interesting exemplar of the genre of the memoir, the genre of little things lovingly backlit (as opposed to the autobiography). 










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C.S. Lewis’s Discovery/ Recovery of Creativity, Magic and the Imagination in the Depths of Christianity

By Anita Mathias

C.S. Lewis’s Discovery/ Recovery of Creativity, Magic and the Imagination in the Depths of Christianity
Owen Barfield noted that there were three Lewises–Lewis, the scholar, whose critical books are still read today; Lewis, beloved children’s and science fiction writer;  and Lewis, the Christian writer and apologist. That is astonishing. Lewis also wrote a beloved memoir, Surprised by Joy which reveals all these aspects of his personality. 
In Surprised by Joy, we read that becoming a Christian for Lewis, was essentially a recovery of the imagination and creativity, a recovery of the child-like sense of wonder at beauty, a recovery of joy. He describes the cold wind which blew from the North, the “strange cold air” of Norse mythology that captivated him (and totally captivated me as a child.) 
 
    I had become fond of Longfellow’s “Saga of King Olaf”: fond of it in a casual, shallow way for its story and vigorous rhythms. But then, and quite different from such pleasures, and like a voice from far more distant regions, there came a moment when I idly turned the pages of the book and found the unrhymed translation of “Tegner’s Drapa”, and read:
        I heard a voice that cried
        Balder the beautiful
        Is dead, is dead,
    I knew nothing about Balder; but instantly I was uplifted into huge regions of the northern sky; I desired with almost sickening intensity something never to be described (except that it is cold, spacious, severe, pale and remote) and then…found myself at the very same moment already falling out of that desire and wishing I were back in it.
In becoming a Christian, he recovers the things which were most precious to him– imagination, creativity, wonder, beauty, poetry, literature, mythology—all enhanced.
                          All which I took from thee I did but take,
                         Not for thy harms.
                        But just that thou might’st seek it in my arms.
                       All which thy child’s mistake
                      Fancies as lost, I have stored for thee at home”
                                                                                Francis Thompson, The Hound of Heaven.
W.B. Yeats observes in his autobiography that when he wanted to know if a man could be trusted he watched to see if he associated with his betters (by which Yeats meant his intellectual and creative superiors). That is one yardstick I use to gauge people (do they surround themselves with people who challenge them, or those who uncritically admire them?). However, one of the things which most interests me about people is whether they believe in God—or not. And if so, to what extent and how it affects their lives. And also how they came to faith.
Lewis’s spiritual journey, as befits a bookish man, much of whose life was lived in, and mediated and refracted through books was through reading and other writers. What a melange of writers brought him to faith—Plotinius!!, Phantastes, by George Macdonald, which baptized his imagination, and introduced him to the feel of “holiness,” and G.K. Chesterton’s “The Everlasting Man” a portrait of the central position of Christ in human history, which baptized his intellect.  “In reading Chesterton, as in reading MacDonald, I did not know what I was letting myself in for. A young man who wishes to remain a sound Atheist cannot be too careful of his reading. . . . God is, if I may say it, very unscrupulous.” Lewis comments.

And then, he was a man most blessed in his friends.  Owen Barfield, who rids him of his “chronological snobbery,” the “uncritical acceptance of the intellectual climate common to our age and the assumption that whatever has gone out of date is on that count discredited;” Tolkein and Dyson convince him that Christianity had elements of the myths he loved, the God who died to redeem, except it was a true myth, the ultimate story in which alone the longings and tales of redemption in all great myths were historically realized.  “The story of Christ is simply a true myth,” he says he discovered that night, “a myth working on us in the same way as the others, but with this tremendous difference that it really happened.”
As Adam Gopnik says in The New Yorker, “This was a new turn in the history of religious conversion. Where for millennia the cutting edge of faith had been the difference between pagan myth and Christian revelation, Lewis was drawn in by the likeness of the Christian revelation to pagan myth. Even Victorian conversions came, in the classic Augustinian manner, out of an overwhelming sense of sin. Cardinal Manning agonized over eating too much cake, and was eventually drawn to the Church of Rome to keep himself from doing it again. Lewis didn’t embrace Christianity because he had eaten too much cake; he embraced it because he thought that it would keep the cake coming, that the Anglican Church was God’s own bakery.”
Faith for Lewis was a recovery of the sense of childlike joy and possibility, of infinite worlds within worlds. I must say it feels the same to me. As a believer, he can go back to the magical lands of his childhood, and in a sense see them for the first time. As he writes in “Surprised by Joy” “My first taste of Oxford was comical enough. I had made no arrangements about quarters and, having no more luggage than I could carry in my hand, I sallied out of the railway station on foot to find either a lodging-house or a cheap hotel; all agog for “dreaming spires” and “last enchantments.” My first disappointment at what I saw could be dealt with. Towns always show their worst face to the railway. But as I walked on and on I became more bewildered. Could this succession of mean shops really be Oxford? But I still went on, always expecting the next turn to reveal the beauties, and reflecting that it was a much larger town than I had been led to suppose.
Only when it became obvious that there was very little town left ahead of me, that I was in fact getting to open country, did I turn round and look. There behind me, far away, never more beautiful since, was the fabled cluster of spires and towers. I had come out of the station on the wrong side and been all this time walking into what was even then the mean and sprawling suburb of Botley. I did not see to what extent this little adventure was an allegory of my whole life.  
Gopnik goes on to say that his new-found faith got Lewis “to write inspired scholarship, and then inspired fairy tales. The two sides of his mind started working at the same time and together.” And that is always how it is when one finds a voice, or finds oneself as a writer. Things one has thought, and felt, and read, and learned, and suffered and dreamed suddenly coalesce in a magical amalgam.
And in his forties, Lewis begins to work in fantasy, first science fiction, and then in his late forties, he begins to write very quickly and “almost carelessly” about the magic world of Narnia, which, as Gopnik puts it, “includes, encyclopedically, everything he feels most passionate about: the nature of redemption, the problem of pain, the Passion and the Resurrection, all set in his favored mystical English winter-and-spring landscape.”
New writing, a new thing, in one’s late forties, forged through a combination of one’s natural intelligence, gifts and interests, touched and sanctified by religious faith and love. What a very, very inspiring story!

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Wikio: The top 20 UK literature blogs – October 2010

By Anita Mathias


Wikio: The top 20 UK literature blogs – October

  

I–and this blog!!–are pleased to be in at 17, albeit down a place.

1   Charlie’s Diary
2   Cornflower Books
3   Savidge Reads
4   The BookDepository.uk news feed
5   booktwo.org
6   Stuck In A Book
7   Reading Matters
8   Asylum
9   Pepys’ Diary
10 dovegreyreader scribbles
11 Just William’s Luck
12 A Don’s Life – Times Online WBLG
13 An Awfully Big Blog Adventure
14 The Book Smugglers
15 A Common Reader . . .
16 Other Stories
17 The Good Books Blog
18 Harriet Devine’s Blog
19 Elizabeth Baines
20 My Favourite Books
Ranking made by Wikio
Thank you, Cornflower for sharing this list!!

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C.S Lewis, “Prisoner of Narnia” by Adam Gopnik,

By Anita Mathias

Here’s an interesting article!!

PRISONER OF NARNIA

How C. S. Lewis escaped.

by Adam GopnikNOVEMBER 21, 2005

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KEYWORDS
Lewis, C. S.;

 

“;

 

The Narnian”;
(HarperSanFrancisco, $25.95);

 

Jacobs, Alan;
Biographies;

 

“
he British literary scholar, Christian apologist, and children’s-book author C. S. Lewis is one of two figures—Churchill is the other—whose reputation in Britain is so different from their reputation in America that we might as well be talking about two (or is that four?) different men. A god to the right in America, Churchill is admired in England but hardly beatified—more often thought of as a willful man of sporadic accomplishment who was at last called upon to do the one thing in life that he was capable of doing supremely well. In America, Lewis is a figure who has been incised on stained glass—truly: there’s a stained-glass window with Lewis in it in a church in Monrovia, California—and remains, for the more intellectual and literate reaches of conservative religiosity, a saint revered and revealed, particularly in such books as “The Problem of Pain” and “The Screwtape Letters.” In England, he is commonly regarded as a slightly embarrassing polemicist, who made joke-vicar broadcasts on the BBC, but who also happened to write a few very good books about late-medieval poetry and inspire several good students. (A former Archbishop of Canterbury, no less, “couldn’t stand” Lewis, because of his bullying brand of religiosity, though John Paul II was said to be an admirer.) 
The British, of course, are capable of being embarrassed by anybody, and that they are embarrassed by Lewis does not prove that he is embarrassing. But the double vision of the man creates something of a transatlantic misunderstanding. If in England he is subject to condescension, his admirers here have made him hostage to a cult. “The Narnian” (HarperSanFrancisco; $25.95), a new life of Lewis by his disciple Alan Jacobs, is an instance of that sectarian enthusiasm. Lewis is defended, analyzed, protected, but always in the end vindicated, while his detractors are mocked at length: a kind of admiration not so different in its effects from derision. Praise a good writer too single-mindedly for too obviously ideological reasons for too long, and pretty soon you have him all to yourself. The same thing has happened to G. K. Chesterton: the enthusiasts are so busy chortling and snickering as their man throws another right hook at the rationalist that they don’t notice that the rationalist isn’t actually down on the canvas; he and his friends have long since left the building.
In England, the more representative biography of Lewis is the acidic though generally admiring life that A. N. Wilson published some fifteen years ago. It gives Lewis his due without forcing stained-glass spectacles on the reader. (Wilson is quite clear, for instance, about Lewis’s weird and complicated sex life.) While William Nicholson’s “Shadowlands,” in all its play, movie, and television versions, shows the priggish Lewis finally humanized by sex with an American Jewish matron, it actually reflects the British, rather than the American, view: Lewis as a prig to be saved from priggishness, rather than as a saint who saved others from their sins.
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None of this would matter much if it weren’t for Narnia. The seven tales of the English children who cross over, through a wardrobe, into a land where animals speak and lions rule, which Lewis began in the late nineteen-forties, are classics in the only sense that matters—books that are read a full generation after their author is gone. They have become, to be sure, highly controversial classics: the wonderful British fantasist Philip Pullman has excoriated their racism (the ogres are dark-skinned and almond-eyed), their nasty little-Englandness, and their narrow-hearted religiosity. But they are part of the common imagination of childhood, and, with the release of “The Lion, the Witch and the Wardrobe” as the first of a series of film adaptations, they are likely—if the “Lord of the Rings” trilogy is any indication—to become still more deeply implanted.
The two Lewises—the British bleeding don and the complacent American saint—do a kind of battle in the imagination of those who care as much about Narnia as they do about its author. Is Narnia a place of Christian faith or a place to get away from it? As one reads the enormous literature on Lewis’s life and thought—there are at least five biographies, and now a complete, three-volume set of his letters—the picture that emerges is of a very odd kind of fantasist and a very odd kind of Christian. The hidden truth that his faith was really of a fable-first kind kept his writing forever in tension between his desire to imagine and his responsibility to dogmatize. His works are a record of a restless, intelligent man, pacing a cell of his own invention and staring through the barred windows at the stars beyond. That the door was open all the time, and that he held the key in his pocket, was something he discovered only at the end.
he early, appealing part of Lewis’s life is extremely well told in his own 1955 memoir, “Surprised by Joy.” He was born in 1898, into a rough and ready but pious Ulster Protestant family in Belfast; his father was dense and eccentric—a man with “more power of confusing an issue or taking up a fact wrongly than any man I have ever met,” his exasperated son wrote much later—and his mother, who died before Lewis turned ten, was warm and loving and simple. The key relation in his life was with his older brother, Warnie, with whom he shared a taste for reading and even a private language and mythology, and to whom he remained close throughout Warnie’s long, unhappy, and, later, alcoholic life.
Above all, the young Lewis, often in company with his brother, read and walked. He was the sort of kid who is moved to tears every day by poems and trees. He loved landscape and twilight, myth and fairy tale, particularly the Irish landscape near their suburban home, and the stories of George MacDonald. Now too easily overlooked in the history of fantasy, MacDonald’s stories (“At the Back of the North Wind,” “The Princess and the Goblin,” and, most of all, “Phantastes”) evoked in Lewis an emotion bigger than mere pleasure—a kind of shining sense of goodness and romance and light. Lewis called this emotion, simply, the “Joy.” With it came the feeling that both the world and the words were trying to tell him something—not just that there is something good out there but that there is something big out there. The young Lewis found this magic in things as different as Beatrix Potter and Longfellow, “Paradise Lost” and Norse myth. “They taught me longing,” he said, and made him a “votary of the Blue Flower,” after a story by the German poet Novalis, in which a youth dreams of a blue flower and spends his life searching for it. The Christianity he knew in childhood, by contrast, seemed the opposite of magic and joy: dull sermons and dry moral equations to be solved.
This loving and mother-deprived boy was sent to a series of nightmarish English boarding schools, where he was beaten and bullied and traumatized beyond even the normal expectations of English adolescence. Lewis’s own words about the places are practically Leninist. (One headmaster raced down the length of a room with his cane to beat a lower-middle-class boy, enraged by his social pretensions.) Lewis writes about his last school, Malvern, at such length, and with such horror—with far more intensity than he writes even about serving on the Western Front—that it’s clear that the trauma, coming at a time of sexual awakening, was deep and lasting. It seems to have had the usual result: Lewis developed and craved what even his Christian biographer, Jacobs, calls “mildly sadomasochistic fantasies”; in letters to a (homosexual) friend, he named the women he’d like to spank, and for a time signed his private letters “Philomastix”—“whip-lover.”
A bright and sensitive British boy turned by public-school sadism into a warped, morbid, stammering sexual pervert. It sounds like the usual story. What was special about Lewis was that, throughout it all, he kept an inner life. Joy kept him alive—and it is possible that the absence of happiness allowed an access of joy. When he served on the Western Front, in 1917, he got what every soldier wanted—an honest wound honestly come by but bad enough to send him home. Still, he saw the trenches as they really were, and though he chose largely to forget, and tried to deprecate the importance of “the horribly smashed men still moving like half-crushed beetles,” he admitted, in later years, that he had had nightmares about it for the rest of his life.
Oxford always seemed like joy to escapees from public schools; add the Western Front, and it must have seemed like something close to paradise. After Lewis’s first long residence there, upon his departure from the Army, in 1918, he never left Oxford again, except, at the end, for Cambridge. He took a first in classics, and then made a decision, slightly daring in those days, when teaching English literature seemed as swinging as teaching media studies does now, to become a tutor in English; he soon became a fellow in English at Magdalen College. (He also took up with a much older married woman, with whom he had a long affair that may have had a sadomasochistic tinge.)
Jacobs is a bit touristy about Magdalen’s charms; Wilson is much better, tartly and accurately describing how the system of tutorials, seemingly so seductive—an essay delivered each week by the pupil, and analyzed and critiqued by the tutor—helps turn the tutors, from sheer exhaustion and self-protection, into caricatures of themselves, rather as the girls in a lap-dance club take on exotic names and characters. Lewis, the sensitive and soft-spoken young hiker, took on the part of a bluff, hearty Irishman, all tweed and pipe. It is this Lewis who became an Oxford legend, smoking in darkened rooms and holding “Beer and Beowulf” evenings in his rooms. He held to the narrow anti-modern curriculum then in place at Oxford, and befriended a young philologist named J. R. R. Tolkien, whose views on teaching English were even more severe than Lewis’s: Tolkien thought that literature ended at 1100.
Lewis had a reputation as a tough but inspiring teacher, and, reading his letters, one can see why. His literary judgments are full of discovery; his allegiance to a dry, historical approach in the university didn’t keep him from having bracingly clear critical opinions about modern books, all of them independent and most of them right. He got the greatness of Wodehouse long before it was fashionable to do so, appreciated Trollope over Thackeray, and could admire even writers as seemingly unsympathetic to him as Woolf and Kafka. He was a partisan without being a bigot.
It was through the intervention of the secretive and personally troubled Tolkien, however, that Lewis finally made the turn toward orthodox Christianity. In company with another friend, they took a long, and now famous, walk, on an autumn night in 1931, pacing and arguing from early evening to early morning. Tolkien was a genuinely eccentric character—in college, the inventor of Lothlorien played the part of the humorless pedant—who had been ready to convert Lewis for several years. Lewis was certainly ripe to be converted. The liberal humanism in which he had been raised as a thinker had come to seem far too narrowly Philistine and materialist to account for the intimations of transcendence that came to him on country walks and in pages of poetry. Tolkien, seizing on this vulnerability, said that the obvious-seeming distinction that Lewis made between myth and fact—between intimations of timeless joy and belief in a historically based religion—was a false one. Language, and the consciousness it reflected, was intrinsically magical. One had to become religious to save the magic, not to be saved from it. (It was, ironically, the same spirit in which the children of the nineteen-sixties felt that the liberal humanism in which they had been raised failed to account for the intensities of another kind of trip—and that led them, too, to magic, and to Lewis and Tolkien.) All existence, Tolkien insisted on that night ramble, was intrinsically mythical; the stars were the fires of gods if you chose to see them that way, just as the world was the stories you made up from it. If you were drawn to myth at all, as Lewis was, then you ought to accept the Christian myth just as you accepted the lovely Northern ones. By the end of the walk, Lewis was, or was about to become, a churchgoer.
This was a new turn in the history of religious conversion. Where for millennia the cutting edge of faith had been the difference between pagan myth and Christian revelation, Lewis was drawn in by the likeness of the Christian revelation to pagan myth. Even Victorian conversions came, in the classic Augustinian manner, out of an overwhelming sense of sin. Cardinal Manning agonized over eating too much cake, and was eventually drawn to the Church of Rome to keep himself from doing it again. Lewis didn’t embrace Christianity because he had eaten too much cake; he embraced it because he thought that it would keep the cake coming, that the Anglican Church was God’s own bakery. “The story of Christ is simply a true myth,” he says he discovered that night, “a myth working on us in the same way as the others, but with this tremendous difference that it really happened.”
It seemed like an odd kind of conversion to other people then, and it still does. It is perfectly possible, after all, to have a rich romantic and imaginative view of existence—to believe that the world is not exhausted by our physical descriptions of it, that the stories we make up about the world are an important part of the life of that world—without becoming an Anglican. In fact, it seems much easier to believe in the power of the Romantic numinous if you do not take a controversial incident in Jewish religious history as the pivot point of all existence, and a still more controversial one in British royal history as the pivot point of your daily practice. Converted to faith as the means of joy, however, Lewis never stops to ask very hard why this faith rather than some other. His favorite argument for the truth of Christianity is that either Jesus had to be crazy to say the things he did or what he said must be true, and since he doesn’t sound like someone who is crazy, he must be right. (He liked this argument so much that he repeats it in allegorical form in the Narnia books; either Lucy is lying about Narnia, or mad, or she must have seen what she claimed to see.) Lewis insists that the Anglican creed isn’t one spiritual path among others but the single cosmic truth that extends from the farthest reach of the universe to the house next door. He is never troubled by the funny coincidence that this one staggering cosmic truth also happens to be the established religion of his own tribe, supported by every institution of the state, and reinforced by the university he works in, the “God-fearing and God-sustaining University of Oxford,” as Gladstone called it. But perhaps his leap from myth to Christian faith wasn’t a leap at all, more of a standing hop in place. Many of the elements that make Christianity numinous for Lewis are the pagan mythological elements that it long ago absorbed from its pre-Christian sources. His Christianity is local, English and Irish and Northern. Even Roman Catholicism remained alien to him, a fact that Tolkien much resented.
f believing shut Lewis off from writing well about belief, it did get him to write inspired scholarship, and then inspired fairy tales. The two sides of his mind started working at the same time and together. His first important book, and his best, is “The Allegory of Love,” a study of epic poetry that Lewis began writing soon after his conversion. It is full of enthusiasm for and appreciation of the allegorical epics of Ariosto, Tasso, Spenser, et al.—but it also makes a profound historical argument about the literary imagination. Until the time of Tasso and Ariosto, he points out, writers had two worlds available to them: the actual world of experience and the world of their religion. Only since the Renaissance had writers had a third world, of the marvellous, of free mythological invention, which is serious but in which the author does not really believe or make an article of faith. In Ariosto, Lewis found the beginnings of that “free creation of the marvelous,” slipping in under the guise of allegory:


The probable, the marvelous-taken-as-fact, the marvelous-known-to-fiction—such is the triple equipment of the post-Renaissance poet. Such were the three worlds which Spenser, Shakespeare, and Milton were born to. . . . But this triple heritage is a late conquest. Go back to the beginnings of any literature and you will not find it. At the beginning the only marvels are the marvels which are taken for fact. . . . The old gods, when they ceased to be taken as gods, might so easily have been suppressed as devils. . . . Only their allegorical use, prepared by slow developments within paganism itself, saved them, as in a temporary tomb, for the day when they could wake again in the beauty of acknowledged myth and thus provide modern Europe with its “third world” of romantic imagining. . . . The gods must be, as it were, disinfected of belief; the last taint of the sacrifice, and of the urgent practical interest, the selfish prayer, must be washed away from them, before that other divinity can come to light in the imagination. For poetry to spread its wings fully, there must be, besides the believed religion, a marvelous that knows itself as myth. 

When we sit down to write a romance, then, we make up elves and ghosts and wraiths and wizards, in whom we don’t believe but in whom we enclose our most urgent feelings, and we demand that the world they inhabit be consistent and serious.
Yet, if these words are a declaration of faith, they are also a document of bad conscience. For, throughout his own imaginative writing, Lewis is always trying to stuff the marvellous back into the allegorical—his conscience as a writer lets him see that the marvellous should be there for its own marvellous sake, just as imaginative myth, but his Christian duty insists that the marvellous must (to use his own giveaway language) be reinfected with belief. He is always trying to inoculate metaphor with allegory, or, at least, drug it, so that it walks around hollow-eyed, saying just what it’s supposed to say.
Marvellous writing in our culture has two homes, children’s literature and science fiction, and in his forties Lewis began to work in both. His first effort, the trilogy that begins with “Out of the Silent Planet,” is essentially science fiction written against science. What is really out there is not more machines but bigger mysteries. But these books are lacking in vitality, and seem worked out rather than lived in. They are filled with a kind of easy Blimpish polemics—the bad scientists are fat and smelly, or atheists. It was only in the late forties, when he began to write, quickly and almost carelessly, about the magic world of Narnia, that he began to find a deeper vein of feeling.
What is so moving about the Narnia stories is that, though Lewis began with a number of haunted images—a street lamp in the snow, the magic wardrobe itself, the gentle intelligent faun who meets Lucy—he never wrote down to, or even for, children, except to use them as characters, and to make his sentences one shade simpler than usual. He never tries to engineer an entertainment for kids. He writes, instead, as real writers must, a real book for a circle of readers large and small, and the result is a fairy tale that includes, encyclopedically, everything he feels most passionate about: the nature of redemption, the problem of pain, the Passion and the Resurrection, all set in his favored mystical English winter-and-spring landscape. Had he tried for less, the books would not have lasted so long. The trouble was that though he could encompass his obsessions, he could not entirely surrender to his imagination. The emotional power of the book, as every sensitive child has known, diminishes as the religious part intensifies. The most explicitly religious part of his myth is the most strenuously, and the least successfully, allegorized. Aslan the lion, the Christ symbol, who has exasperated generations of freethinking parents and delighted generations of worried Anglicans, is, after all, a very weird symbol for that famous carpenter’s son—not just an un-Christian but in many ways an anti-Christian figure.
When “The Lion, the Witch and the Wardrobe” (magical title!) opens, four children who have been sent to the countryside discover an enchanted land on the other side of an old wardrobe; this is Narnia, and it has been enslaved by a White Witch, who has turned the country to eternal winter. The talking animals who live in Narnia wait desperately for the return of Aslan, the lion-king, who might restore their freedom. At last, Aslan returns. Beautiful and brave and instantly attractive, he has a deep voice and a commanding presence, obviously kingly. The White Witch conspires to have him killed, and succeeds, in part because of the children’s errors. Miraculously, he returns to life, liberates Narnia, and returns the land to spring.
Yet a central point of the Gospel story is that Jesus is not the lion of the faith but the lamb of God, while his other symbolic animal is, specifically, the lowly and bedraggled donkey. The moral force of the Christian story is that the lions are all on the other side. If we had, say, a donkey, a seemingly uninspiring animal from an obscure corner of Narnia, raised as an uncouth and low-caste beast of burden, rallying the mice and rats and weasels and vultures and all the other unclean animals, and then being killed by the lions in as humiliating a manner as possible—a donkey who reëmerges, to the shock even of his disciples and devotees, as the king of all creation—now, that would be a Christian allegory. A powerful lion, starting life at the top of the food chain, adored by all his subjects and filled with temporal power, killed by a despised evil witch for his power and then reborn to rule, is a Mithraic, not a Christian, myth.
Tolkien hated the Narnia books, despite Lewis’s avid sponsorship of Tolkien’s own mythology, because he hated to see an imagination constrained by the allegorical impulse. Though Tolkien was certainly a devout Catholic, there is no way in which “The Lord of the Rings” is a Christian book, much less a Catholic allegory. The Blessed Land across the sea is a retreat for the already immortal, not, except for Frodo, a reward for the afflicted; dead is dead. The pathos of Aragorn and Arwen’s marriage is that, after Aragorn’s death, they will never meet again, in Valinor or elsewhere. It is the modernity of the existential arrangement, in tension with the archaicism of the material culture, that makes Tolkien’s myth haunting. In the final Narnia book, “The Last Battle,” the effort to key the fantasy to the Biblical themes of the Apocalypse is genuinely creepy, with an Aslan Antichrist. The best of the books are the ones, like “The Horse and His Boy,” where the allegory is at a minimum and the images just flow.
startling thing in Lewis’s letters to other believers is how much energy and practical advice is dispensed about how to keep your belief going: they are constantly writing to each other about the state of their beliefs, as chronic sinus sufferers might write to each other about the state of their noses. Keep your belief going, no matter what it takes—the thought not occurring that a belief that needs this much work to believe in isn’t really a belief but a very strong desire to believe. In his extended essay “The Problem of Pain,” which appeared, propitiously, in 1940, and in his novel “The Screwtape Letters,” two years later—these are written to a younger devil by an older one—Lewis takes as his presumed opponent a naïve materialist who believes in progress and in the realm of common sense and the factual and verifiable, and who relegates imagination and myth and ritual to a doomy past. Lewis has an easy time showing that progress is dubious, that evil persists, that imagination has a crucial role to play in life, that life without a shared ritual and some kind of sacred myth is hardly worth living. But, trying to explain why God makes good people suffer, Lewis can answer only that God doesn’t, bad people do, and God gave bad people free will to be bad because a world in which people could only be good would be a world peopled by robots. Anyway, God never gives people pain that isn’t good for them in the long run. This kind of apologetic is better at explaining colic than cancer, let alone concentration camps.
An old Oxford tradition claims that Bertrand Russell, on being asked why his concerns had turned so dramatically away from academic philosophy, replied, with great dignity, “Because I discovered fucking.” So did Lewis, only he was older. The story of how Lewis came to be seduced by a married woman named—for fate is a cornier screenwriter than even man is—Joy is so well told in the “Shadowlands” film that one is almost inclined to imagine it overdrawn. But, indeed, the real Joy Davidman, a spirited Jewish matron from Westchester who had been impressed by Lewis’s books, was not delicate and transcendent but foulmouthed, passionate, a little embarrassing. She drove away his more bearishly single-minded Oxford friends, including Tolkien. Fierce and independent-minded (she was played by Debra Winger in the movie but seems more Barbra Streisand in life), Davidman was a Christian convert who never lost her native oomph. After she Yokoishly insinuated herself into Lewis’s life, in the early fifties, she also brought him passion. They “feasted on love,” Lewis wrote. “No cranny of heart or body remained unsatisfied.” That’s a lot of crannies for a middle-aged don to be satisfying, but it had a happy effect on his mind and on his prose.
It is tempting to say that Lewis, in the dramatic retellings of this story, becomes hostage to another kind of cult, the American cult of salvation through love and sex and the warmth of parenting. (She had two kids for him to help take care of.) Yet this is exactly what seems to have happened. Lewis, to the dismay of his friends, went from being a private prig and common-room hearty to being a mensch—a C. of E. mensch, but a mensch. When Joy died, of bone cancer, a few years later, he was abject with sadness, and it produced “A Grief Portrayed,” one of the finest books written about mourning. Lewis, without abandoning his God, begins to treat him as something other than a dispenser of vacuous bromides. “Can a mortal ask questions which God finds unanswerable? Quite easily, I should think,” he wrote, and his faith becomes less joblike and more Job-like: questioning, unsure—a dangerous quest rather than a querulous dogma. Lewis ended up in a state of uncertain personal faith that seems to the unbeliever comfortingly like doubt.
“Everything began with images,” Lewis wrote, admitting that he saw his faun before he got his message. He came to Bethlehem by way of Narnia, not the other way around. Whatever we think of the allegories it contains, the imaginary world that Lewis created is what matters. We go to the writing of the marvellous, and to children’s books, for stories, certainly, and for the epic possibilities of good and evil in confrontation, not yet so mixed as they are in life. But we go, above all, for imagery: it is the force of imagery that carries us forward. We have a longing for inexplicable sublime imagery, and particularly for inexplicable sublime imagery that involves the collision of the urban and the natural, the city and the sea. The image of the street lamp in the snow in “The Lion, the Witch and the Wardrobe”; the flock of crying white birds and the sleeping Narnian lords at the world’s end in “Voyage of the Dawn Treader”; the underground abode of the surviving Narnian animals in “Prince Caspian,” part “Wind in the Willows” badger hole and part French Resistance cellar; even the exiled horse’s description of his lost Northern home in “The Horse and His Boy,” called Narnia but so clearly a British composite (“Narnia of the heathery mountains and the thymy downs, Narnia of the many rivers, of the plashing glens, the mossy caverns and the deep forests”)—these are why Lewis will be remembered.
For poetry and fantasy aren’t stimulants to a deeper spiritual appetite; they are what we have to fill the appetite. The experience of magic conveyed by poetry, landscape, light, and ritual, is . . . an experience of magic conveyed by poetry, landscape, light, and ritual. To hope that the conveyance will turn out to bring another message, beyond itself, is the futile hope of the mystic. Fairy stories are not rich because they are true, and they lose none of their light because someone lit the candle. It is here that the atheist and the believer meet, exactly in the realm of made-up magic. Atheists need ghosts and kings and magical uncles and strange coincidences, living fairies and thriving Lilliputians, just as much as the believers do, to register their understanding that a narrow material world, unlit by imagination, is inadequate to our experience, much less to our hopes.
The religious believer finds consolation, and relief, too, in the world of magic exactly because it is at odds with the necessarily straitened and punitive morality of organized worship, even if the believer is, like Lewis, reluctant to admit it. The irrational images—the street lamp in the snow and the silver chair and the speaking horse—are as much an escape for the Christian imagination as for the rationalist, and we sense a deeper joy in Lewis’s prose as it escapes from the demands of Christian belief into the darker realm of magic. As for faith, well, a handful of images is as good as an armful of arguments, as the old apostles always knew. ♦

Read more http://www.newyorker.com/archive/2005/11/21/051121crat_atlarge?currentPage=all#ixzz11akQMzso
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Finding Your Own Blogging Voice

By Anita Mathias

Finding Your Own Blogging Voice


I have been writing for a while and have definitely found my own distinctive writing voice. Blogging, on the other hand, was a different ball game–putting up your thoughts on the web, for friend and foe alike, raw, unprocessed, unedited. Wow!


How does one find the voice for that? Not too personal, not too boring, not too pompous or distant. Writing for unseen, anonymous readers.


I have been blogging for almost six months, with some success–top 20 in Wikio UK in both culture and literature, high ranks in technorati, and top blog sites. But I had not found my real voice, me. I was not sharing who I really was, just what I thought.





An accident helped me find my own blogging voice. I wrote a post of great interest to the large Christian community to which I belong. I had 1400 page views within a week, 852 of them unique page views (the rest were repeats because of the 60 or so comments.) 


And as always happens when you have a sudden spike in page views, most dropped off, but not all. My graph of page views was suddenly on another level.




I suddenly had a real audience–people I knew, whom I worshipped with every Sunday, and met mid-week every week. True, I did not know which individuals, but I suddenly felt I had real people reading my blogs, who somewhat knew me, and were interested in what I had to say.


There is nothing like that for finding one’s real writing or blogging voice.




I have now found my own distinctive blogging voice on two of my blogs, theoxfordchristian.blogspot.com and wanderingbetweentwoworlds.blogspot.com. I still need to find my own voice, who I really am, on my third blog, a literary blog called thegoodbooksblog.blogspot.com.


I think of the pop psychology book popular when I was a teen, “Why am I Afraid to Tell You Who I Am.” It goes on to say, “I am afraid to tell you who I am because you may not like who I am, and who I am is all I have.”


So, a truly good blog, a truly interesting one, is written by someone who is not afraid to tell you who she really is. 




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The Art of Parody

By Anita Mathias

Craig Brown: The Lost Diaries

How do you out-snob Virginia Woolf, out-raunch DH Lawrence and out-rant Germaine Greer? Craig Brown explains the parodist’s art
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Craig Brown
Parodist Craig Brown. Photograph: BBC
Some authors appreciate being parodied . . .
  1. The Lost Diaries
  2. by Craig Brown
  3. Buy it from the Guardian bookshop

In 1912, Max Beerbohm published “The Mote in the Middle Distance”, his parody of Henry James. It begins: “It was with a sense of a, for him, very memorable something that he peered now into the immediate future, and tried, not without compunction, to take that period up where he had, prospectively left it. But just where the deuce had he left it?”
Beerbohm was understandably anxious about James’s reaction. As well he might, since it so slyly captures James’s oblique, elliptical style, a style compared by HG Wells to “a magnificent but painful hippopotamus resolved at any cost, even at the cost of its dignity, upon picking up a pea which has got into a corner of its den”.
But after dinner with Henry James, Edmund Gosse was able to reassure Beerbohm that James “desired me to let you know at once that no one can have read it with more wonder and delight than he”.
Later that year, James and Beerbohm were guests at the same party. When an admirer asked James his opinion on something-or-other, James pointed across the room to Beerbohm and said: “Ask that young man. He is in full possession of my innermost thoughts.”
On my own, more modest level, the roster of those who have enjoyed my parodies of them is wholly unpredictable. Marianne Faithfull sent me a thankyou letter, as did Roy Jenkins (his widow found it on his desk after his death, and kindly passed it on to me). WG Sebald also enjoyed my parody of his trip to the seaside (“High above me in the air, the seagull continued upon its vacuous and erratic journey through a sky still glowering in fury at the ceaseless intrusion of the crazed sun”), though, again, I only discovered this after he had died, having spent one shared lunch-party sheepishly trying to avoid him.
. . . while others do not.
Seven or eight years ago, I was at a large party consisting of perhaps a couple of hundred people. At one point, I glanced across the sea of heads to the other side of the room, only to be confronted by the terrifying sight of Harold Pinter staring back at me, his face set in a gargoylish grimace, each thumb stuck to the side of his head while his fingers waggled about in the traditional schoolboy gesture of derision.
It was a scary sight, at one and the same time daft and threatening, not to mention weirdly psychic (how did he know that I would glance over at that moment, or had he been pulling faces for some time, on the off-chance?)
The next day, I heard that he had said to our hostess: “Is that who I think it is?” “Yes. Are you going to punch him?” she said, to which he replied, “I wouldn’t dirty my fists.”
Parody is a remarkably libel-proof mode of abuse.
If you call someone a liar or a crook in print, the next day you are likely to be showered with letters from Messrs Sue, Grabbit and Runne. If, on the other hand, you demonstrate what you are getting at in parodic form, you will probably get off scot-free. Parody is read between the lines. It is as though lawyers, denied humour’s x-ray specs, are unable to see what everyone else can see. A parody gets at the truth by parading truth’s opposite: the reader is left to put two and two together. So as the former royal butler Paul Burrell fondly reminisces about his life at Buckingham Palace, he simultaneously by-passes legal objections:
“Her Majesty was a lovely lady. She thought the world of me. She would often call by on her nights off. I got used to that tell-tale knock on the door. She would drum out the opening bars of the National Anthem with her clenched fist. That way, I knew it was her. I’d open the door, and there she’d be, dressed in casual clothes – a pair of designer denims and a favourite kaftan. Often she’d let her hair hang down, so it flowed over her creamy shoulders. It gave her the more relaxed and carefree look she had always craved. ‘You know, you should keep it like that, ma’am – you look truly fabulous!’ I once ventured, but she looked downcast. ‘My public would never accept me like that, Paul!’ she said. ‘They like me with it up!’ At that point, she got out her guitar and sang me one of my all-time favourite songs – Ralph McTell’s Streets of London. It was a very private moment.”
A parody can be both unfair and funny or fair and funny. But it should never be either unfunny and fair, or unfair and unfunny.
Edward Lear was, I think, one of the great Victorian originals, but at the same time I consider this parody of his nonsense verse by John Clarke, reproduced in John Gross’s recent Oxford Book of Parodies, is indisputably accurate:
There was an old man with a beard,
A funny old man with a beard
He had a big beard
A great big old beard
That amusing old man with a beard.
Often it is the addition of a single, unassuming word that jolts the humdrum into the humorous. In the above case, I think it is the word “amusing”.
Many funny writers don’t have a sense of humour.
Instead of laughing at someone else’s joke, they tend to say: “That’s funny,” and then squirrel the joke away, ready for a crafty respray at some time in the future.
Just as most fishermen don’t like the taste of fish, many humorists don’t have a sense of humour. Jonathan Swift claimed to have only ever laughed twice in his entire life; Alexander Pope couldn’t remember ever having laughed. Like many professional humorists, Keith Waterhouse would never tell jokes in company, saying it was the closest thing to throwing gold coins down the drain.
To make some parodies more credible, the parodist must first make their originals less ridiculous.
I remember reading this passage by Germaine Greer against, of all things, teddy bears, in the Guardian a year or two ago, and feeling bewildered as to how I might parody it:
“Teddies and bunnies are taken into exams and sat on the desks, as if to be without them for three hours would induce hysteria and fainting spells. Soft toys are left along with the flowers at the scenes of fatalities. Wherever they are, they are truly hideous, beyond kitsch. By making our children fall in love with such ugliness, we are preparing them for a life without taste.
. . . I have certainly seen a two-year-old humping her teddy bear. If we persist in decoying children away from demanding relationships with humans by providing them with undemanding animal fetish objects, we should not be surprised if they end up like Big Brother housemate Jonty Stern, who, at the age of 36, is still a virgin.”
It struck me then, and still strikes me now, as a perfect example of self-parody, a condensed lampoon of all that writer’s worst tendencies towards needless iconoclasm, exasperation, sensationalism, exaggeration and the hoovering up of current news items: like so many opinionistas, Greer can never see the wrong end of a stick without trying to grab it with both hands.
The trouble for the parodist, though, is that Greer leaves no room for improvement: it’s perfect as it is. The same goes for Edwina Currie’s diaries, Tracey Emin’s meanderings, John Prescott’s splutterings and Harold Pinter’s poems. In my new collection of parodies, The Lost Diaries, which is arranged along the lines of a calendar, with one or two entries for each day of the year, I have placed a number of such pieces under April 1st, with the asterisked caution to the reader that they are, alas, real.
Every child is born a parodist.
Children learn to speak by parodying their parents. When grown-ups roll their eyes in amusement at children’s remarks and exclaim “The things they come up with!” they are in fact laughing at a skewed version of themselves. The process continues as life goes on: most political speeches, for instance, are parodies of earlier political speeches. President Obama’s oratory has the same rhythms as Dr Martin Luther King’s, and it sometimes seems that every speaker at a British political party conference has come as Winston Churchill.
The more accurate the parody, the more likely it is to be confused with the real thing.
Terence Blacker and the late William Donaldson, aka Henry Root, once published a spoof of tabloid journalism called “101 Things You Didn’t Know About the Royal Love-Birds” by “Talbot Church, The Man the Royals Trust”, to tie in with the wedding of Prince Andrew and Sarah Ferguson. It revealed that the Ferguson family motto is “Full steam ahead” and included items such as “Fergie wore braces on her teeth until she was 16. When these were removed she blossomed overnight into the flame-haired beauty with an hour-glass figure we see today – but their removal left her with a slight speech impediment and she was unable to say the word ‘solicitor’ until she was 21.”
It was such an accurate parody of tabloid journalism that it was lifted without a by-your-leave by the Sun, who did not realise it was a spoof, and later by the American biographer Kitty Kelley, who inserted Talbot Church jokes into her book about the royal family, presumably in the belief they were hard facts.
To appreciate parody, you must be capable of holding two contradictory ideas in your head simultaneously.
For some years, I wrote the parodic Bel Littlejohn column in the Guardian. It seemed to me that only about half the readers twigged that it was a spoof; the others, whether they liked her or loathed her, believed Bel to be the real thing. In 1997, she was given her own entry in Who’s Who (as was my spoof Spectator columnist Wallace Arnold). After writing a Why-Oh-Why piece on the need for correct grammar, Wallace Arnold received a letter from the chairman of the government’s new Good English Campaign, Sir Trevor McDonald, asking him to join them.
I was reliably informed that the historian Eric Hobsbawm once told someone that he had known Bel in the 70s, but that her writing had gone off a bit. When she mentioned in one column that she had been a student at Leeds University with Jack Straw in the 1960s, she received a letter inviting her to join the Leeds University Old Alumni Association. She once wrote a piece in support of the progressive school Summerhill, which was threatened with closure. “Okay so maybe the kids can’t read and write – but when’s that ever been the point of school? Last year, two of those so-called ‘uneducated kids achieved a Grade C, thank you very much, and an under-matron gained her black belt in karate . . . The school budgerigar, Tarantino, won the underwater swimming competition, for which he was awarded a posthumous trophy.”
A couple of days later, I received a letter from the chair of the Centre for Self-Managed Learning. “Absolutely spot-on – wonderful . . .” he wrote. “We are 100% with the sentiments in your article and are keen to do something practical to address the issue.” I realised with a start that he was not being ironic.
But it was never my intention to fool people. What would be the point? A parody only works if, with one side of his brain, the reader knows that it is a joke but with the other side is able to entertain the idea that it is real. To someone who thought she was real, Dame Edna Everage would just be a bossy, self-promoting Australian vulgarian. To someone who could only see her as an artificial construct, she would just be a man dressed up as a woman saying deliberately provocative things. For the joke to emerge, the brain must be capable of holding both ideas at once. The same is true of all parody and impersonation, and perhaps of all art: those who look at a painting of apples by Cézanne and see a real bunch of apples are as blind to the art within as those who can see only strokes of paint, representing nothing.
Parody represents a collaboration, however unwilling, between the parodist and his victim.
It is sometimes said that the best parodies are affectionate. I don’t think this is always true. Max Beerbohm had a deep loathing of Rudyard Kipling, but his Kipling parody (“An’ it’s trunch trunch truncheon does the trick”) is a thing of joy. The Mary Ann Bighead column in Private Eye is manifestly not enamoured of its real-life target, but remains sublimely funny.
On the other hand, parody is a pas-de-deux, in that the parodist must inhabit the language and speech-rhythms of the parodied while subverting them for his own ends. Thus a certain strange empathy is called for, no matter how cold-hearted.
There is no place with so few good books as the parodist’s library.
Among the books on my shelves are Barbara Cartland’s Love at the Helm; The Crossroads Cookbook; My Tune by Simon Bates; all four volumes of Katie Price’s autobiography; The Duchess of York’s Budgie: The Little Helicopter; the autobiographies of Edward Du Cann, Anthea Turner, Norman Fowler, Tim Rice, George Carey, Max Clifford and Peter Purves; Reg Kray’s Thoughts, Philosophy and Poetry; The Wit of Prince Philip; Enoch Powell’s Collected Poems; My Friends’ Secrets by Joan Collins; Inspired and Outspoken: The Collected Speeches of Ann Widdecombe; and Doris Stokes’s Voices of Love.
They are all heavily annotated, with the most gruesome passages all dutifully underlined. For instance, my copy of Prezza: The Autobiography of John Prescott has multiple markings beneath the regurgitation passages, and my copy of Tony Blair’s autobiography carries heavy underlinings beneath his night of passion with Cherie. In Simon Heffer’s new book, horribly titled Strictly English: The Correct Way to Write . . . and Why it Matters, I have put a double ring around “I once got a job by finding 24 mistakes in a piece of prose in which I had been told I would find 20, and which had been given to me as part of a test during an interview: this was because the person who had set the test, good though his English was, did not know about gerunds.” A double ring tends to mean that a passage can go straight into my parody of it, completely unaltered.
It is the task of the regular writer to pick exactly the right word. The task of the parodist is different: he must pick exactly the wrong word.
“To Chatsworth. Poky.” This was my Woodrow Wyatt diary; at three words, it is probably the shortest parody I have written.
. . . But occasionally the two aims coincide.
“Suicide mass-murder is more than terrorism: it is horrorism,” wrote Martin Amis in The Second Plane.
Topical humour lasts only as long as its victims . . .
Like a particularly giggly form of parasite, parody can expect to live only as long as its host. “Who’s Nancy dell’Olio?” a teenager asked me the other day, while browsing through the The Lost Diaries. For a second, I struggled to remember. “The ex-girlfriend of Sven-Goran Eriksson!” I explained. “Who’s Sven-Goran Eriksson?” came the reply.
The book is already 400 pages long, but in 50 years time, the book will require a further 400 pages of explanatory notes by a learned academic. Take the “F”‘s, for instance: Faithfull, Marianne, Fayed, Mohamed; Feltz, Vanessa; Fergusson, Major Ronald; Fermoy, Ruth, Lady”. I suspect Review readers may already be struggling. I can give them just the briefest rest-stop – “Flaubert, Gustave” – before plunging back in with “Fletcher, Cyril; Follett, Barbara; Follett, Ken; Ford, Tom and Fowler, Sir Norman” et cetera.
Like so many things these days, the book is vulnerable to built-in obsolescence – particularly as I have a perverse interest in already-ghostly figures such as Cyril Fletcher and Ruth, Lady Fermoy (whose name, for some reason, always makes me titter). Her full index-entry is “Fermoy, Ruth, Lady: rejoices at the Queen Mother breaking wind 112 (and footnote); begs like dog 182; plays ‘Any Old Iron’ 212-13.” Needless to say, all those jokes are based around the idea of their unlikelihood – but who, in a few years time, will be able to recollect that Ruth, Lady Fermoy would have taken a fierce pride in not breaking wind, or begging like a dog, or leading cockney sing-songs?
Among my Fs, the only entry with an odds-on hope of being known in 100 years time is Lucian Freud, who pops up in Queen Elizabeth II’s diary when he is painting her portrait (“Freud: not a name you hear very often,” she reflects). His closest runner is Lady Antonia Fraser. “Orders Château d’Yquem on behalf of the sugar plantation workers of East Timor; tips the Kinnocks; quizzes Castro about Joanna Trollope; finds Paris ‘very French'”, reads her entry: yet more explanatory toil for our poor, exhausted footnoter.
. . . though there are one or two who get away, and long outlive their host.
Some of the most notable classics of English humour – Diary of a Nobody, Three Men in a Boat, parts of Alice in Wonderland, Cold Comfort Farm – began life as parodies of works that are now forgotten. In the reverse of the normal process, they now ensure their victims a ghostly kind of immortality.
There is no avoiding parody . . .
The greatest writers may also be the most parodiable, as their style and vision are necessarily singular. Alan Bennett, John Updike, Philip Roth are all exceptional writers, and it is this idiosyncrasy that makes them susceptible to parody. God Himself is peculiarly easy to ape: I remember sailing through the Old Testament section of my Theology A-level by making up all the rumbling, hoity-toity and frequently bad-tempered quotes from God and his prophets Isaiah, Ezekiel and Hosea. It was so much easier than remembering the real ones.
In the introduction to his endlessly enjoyable Oxford Book of Parodies, John Gross explains the way in which parodists often rejoice in their subjects. “They are not telling us that we should not write like Robert Browning (or George Crabbe or Henry James or Muriel Spark), still less that Browning should not write like Browning – that he should choose to apprehend the universe in this one peculiar fashion. And how gratifying that he should keep it up – that he can always be relied on to be Browningesque.”
. . . Unless you are a bore. But even bores can be parodied, just as long as they are boring enough.
The only way to be truly beyond parody is to be run-of-the-mill. But you should be careful to be just interesting enough, as excessive tedium becomes a joke in itself. When I read Margaret Drabble’s memoir The Pattern in the Carpet I realised that I had struck gold. One sentence, about her tiresome “dotty” aunt (could editors please declare a moratorium on dotty aunts?), reads: “I maintain (though she queried this) that it was I who usefully introduced her to scampi and chips, at an excellent but now defunct hostelry overlooking the Bristol Channel at Linton.” Indeed, I kicked off my parody with it, and then added some more, for good measure:
“I maintain (though she might, in truth, query this) that it was I who usefully introduced my Aunt Phyl to scampi and chips, at an excellent but now defunct castellated hostelry overlooking the Bristol Channel at Linton in 1973. Or was it 1974? Conceivably (and here I am, metaphorically speaking, sticking my neck out) it was 1972, or even 1971, though if it was 1971, then it might not have been the castellated hostelry that we ate in, as a useful visit to my local library yesterday afternoon between 3.30pm and 4.23pm confirmed me in my suspicion that the hostelry in question was in fact closed for the greater part of 1971, owing to a refurbishment programme. In that case, and if it really was 1971, which, frankly, seems increasingly unlikely given the other dates available, then it is within the realms of possibility that we ate at another hostelry entirely, possibly one overlooking the North Sea, and, if so, it is equally possible that we feasted not on scampi and chips but on shepherd’s pie. Did we also consume a side-order of vegetables? Memory is, I have found, a fickle servant, so I am unable to recall whether, on this occasion, we indulged in a side-order of vegetables, if we were there at all.”
Extracts from The Lost Diaries:
Virginia Woolf
May 7th
Am I merely snobbish in thinking that the lower classes have no aptitude or instinct for great literature or indeed literature of any kind? This morning I went into the kitchen & found Nelly sitting down reading a cookery book. How will you ever improve your lower-class mind if you spend your days simply reading receipts? I asked her, kindly.
Her reply was intolerable. She said that she was reading her cookery book for my benefit & if I did not want her to read it then fine, she would gladly seek employment elsewhere among people who would appreciate her & would not seek to undermine her every move, & do not call me lower class when I am lower middle class than you very much – and you are not much higher if truth be told.
I could take no more & so lashed out at her with a tea-towel, flipping it again & again in her odious fat face screaming at her, You have made me the most miserable person in the whole of Sussex and I shall not forgive you for it.
Unbeknownst to me, Nelly was carrying her own tea-towel about her unduly bulging person as plump as a ptarmigan & as I paused to regain my breath she whipped it out from its hiding place & struck me with it once twice three no four times in quick & brutal succession. She persists; brutally tramples. I asked myself: am I forever doomed to let every worry, spite, irritation & obsession scratch and claw at my brain?
It was at this point that I recalled the disciplines taught so fortuitously at the unarmed combat course at Rodmell village hall in which Vita & I enrolled last year. I set my fingers in a V and, leaping up from the kitchen floor, I poked them into Nelly’s ill-formed, damp & porcine eyes. She howled her lower-class howl & fell to the ground, begging for a mercy which, in my present state, I had little inclination to offer. I remarked upon how underbred, illiterate, insistent, raw & ultimately nauseating she was before retiring from the room to my bed, therewith to restore myself with a little George Eliot.
DH Lawrence,
Letter to Lady Ottoline Morrell
November 29th, 1922
Dear Lady Ottoline,
I cannot tell you how thoroughly we both enjoyed staying with you last weekend. Everything was so perfect – the scintillating conversation, the delicious food, the excellent wine, and all miraculously brought together to perfection by the finest hostess in the country!
By the way, I do hope I didn’t cause any undue offence at dinner with your guests on Saturday evening when, just as that lovely soup was being served, I tore off my trousers, pulled out my aroused member and began to chase your buxom serving wench around the dining-room table.
I noticed that your first thought was that the tomato soup in the wench’s great bowl was being tossed hither and thither over your well-dressed guests. How typical of you and your feeble servility towards the pathetic silliness of propriety that you should care more for the laundering of clothes – those absurd chains that keep man from his true self – than for the sex-flow that keeps man alive and is the only honest expression of animal energy that exists on this miserable globe.
And when I eventually caught up with her, and managed to grapple her to the ground, and was struggling to grasp her bountiful delights within my needy palms – then you implored me to forbear, you rang your bell and insisted in your cheap and degraded voice that there was ‘a time and a place for everything’.
Do you realise what a loathsome thing you are? You make me ill. I wanted to light a flame, to warm my body against the heat of a real woman’s naked form, to worship the sun-god of the sex-flow – and all you could think of to do was beg me hysterically to desist! You and your sort have a disgusting attitude towards sex, a disgusting desire to stop it and insult it. You are like a worm cut in half, with one half discarded in a bin while the other half wriggles around in a kind of grey hell.
Nevertheless, the main course was absolutely delicious, and I know that everyone also thoroughly enjoyed the pudding. And the rest of the weekend was every bit as heavenly! You were really extremely kind to entertain us all so extravagantly. Once again, thank you so much for a really wonderful weekend.
Yours ever,
David

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Oxford, England. Writer, memoirist, podcaster, blogger, Biblical meditation teacher, mum

Well, hello friends! Breaking radio silence to let Well, hello friends! Breaking radio silence to let you know that I have taped a meditation for you on Christ’s famous Parable of the Talents in Matthew 25. https://anitamathias.com/2025/11/05/using-gods-gift-of-our-talents-a-path-to-joy-and-abundance/
Here you are, click the play button in the blog post for a brief meditation, and some moments of peace, and, perhaps, inspiration in your day 🙂
Hi Friends, I have taped a meditation; do listen a Hi Friends, I have taped a meditation; do listen at this link: https://anitamathias.com/2025/04/08/the-kingdom-of-god-is-here-already-yet-not-yet-here-2/
It’s on the Kingdom of God, of which Christ so often spoke, which is here already—a mysterious, shimmering internal palace in which, in lightning flashes, we experience peace and joy, and yet, of course, not yet fully here. We sense the rainbowed presence of Christ in the song which pulses through creation. Christ strolls into our rooms with his wisdom and guidance, and things change. Our prayers are answered; we are healed; our hearts are strangely warmed. Sometimes.
And yet, we also experience evil within & all around us. Our own sin which can shatter our peace and the trajectory of our lives. And the sins of the world—its greed, dishonesty and environmental destruction.
But in this broken world, we still experience the glory of creation; “coincidences” which accelerate once we start praying, and shalom which envelops us like sudden sunshine. The portals into this Kingdom include repentance, gratitude, meditative breathing, and absolute surrender.
The Kingdom of God is here already. We can experience its beauty, peace and joy today through the presence of the Holy Spirit. But yet, since, in the Apostle Paul’s words, we do not struggle only “against flesh and blood, but against the rulers, against the unseen powers of this dark world and against the spiritual forces of evil,” its fullness still lingers…
Our daughter Zoe was ordained into the Church of E Our daughter Zoe was ordained into the Church of England in June. I have been on a social media break… but … better late than never. Enjoy!
First picture has my sister, Shalini, who kindly flew in from the US. Our lovely cousins Anthony and Sarah flank Zoe in the next picture.
The Bishop of London, Sarah Mullaly, ordained Zoe. You can see her praying that Zoe will be filled with the Holy Spirit!!
And here’s a meditation I’ve recorded, which you might enjoy. The link is also in my profile
https://anitamathias.com/2024/11/07/all-those-who-exalt-themselves-will-be-humbled-the-humble-will-be-exalted/
I have taped a meditation on Jesus statement in Ma I have taped a meditation on Jesus statement in Matthew 23, “For those who exalt themselves will be humbled, and those who humble themselves will be exalted.”
Do listen here. https://anitamathias.com/2024/11/07/all-those-who-exalt-themselves-will-be-humbled-the-humble-will-be-exalted/
Link also in bio.
And so, Jesus states a law of life. Those who broadcast their amazingness will be humbled, since God dislikes—scorns that, as much as people do.  For to trumpet our success, wealth, brilliance, giftedness or popularity is to get distracted from our life’s purpose into worthless activity. Those who love power, who are sure they know best, and who must be the best, will eventually be humbled by God and life. For their focus has shifted from loving God, doing good work, and being a blessing to their family, friends, and the world towards impressing others, being enviable, perhaps famous. These things are houses built on sand, which will crumble when hammered by the waves of old age, infirmity or adversity. 
God resists the proud, Scripture tells us—those who crave the admiration and power which is His alone. So how do we resist pride? We slow down, so that we realise (and repent) when sheer pride sparks our allergies to people, our enmities, our determination to have our own way, or our grandiose ego-driven goals, and ambitions. Once we stop chasing limelight, a great quietness steals over our lives. We no longer need the drug of continual achievement, or to share images of glittering travel, parties, prizes or friends. We just enjoy them quietly. My life is for itself & not for a spectacle, Emerson wrote. And, as Jesus advises, we quit sharp-elbowing ourselves to sit with the shiniest people, but are content to hang out with ordinary people; and then, as Jesus said, we will inevitably, eventually, be summoned higher to the sparkling conversation we craved. 
One day, every knee will bow before the gentle lamb who was slain, now seated on the throne. We will all be silent before him. Let us live gently then, our eyes on Christ, continually asking for his power, his Spirit, and his direction, moving, dancing, in the direction that we sense him move.
Link to new podcast in Bio https://anitamathias.co Link to new podcast in Bio https://anitamathias.com/2024/02/20/how-jesus-dealt-with-hostility-and-enemies/
3 days before his death, Jesus rampages through the commercialised temple, overturning the tables of moneychangers. Who gave you the authority to do these things? his outraged adversaries ask. And Jesus shows us how to answer hostile questions. Slow down. Breathe. Quick arrow prayers!
Your enemies have no power over your life that your Father has not permitted them. Ask your Father for wisdom, remembering: Questions do not need to be answered. Are these questioners worthy of the treasures of your heart? Or would that be feeding pearls to hungry pigs, who might instead devour you?
Questions can contain pitfalls, traps, nooses. Jesus directly answered just three of the 183 questions he was asked, refusing to answer some; answering others with a good question.
But how do we get the inner calm and wisdom to recognise
and sidestep entrapping questions? Long before the day of
testing, practice slow, easy breathing, and tune in to the frequency of the Father. There’s no record of Jesus running, rushing, getting stressed, or lacking peace. He never spoke on his own, he told us, without checking in with the Father. So, no foolish, ill-judged statements. Breathing in the wisdom of the Father beside and within him, he, unintimidated, traps the trappers.
Wisdom begins with training ourselves to slow down and ask
the Father for guidance. Then our calm minds, made perceptive, will help us recognise danger and trick questions, even those coated in flattery, and sidestep them or refuse to answer.
We practice tuning in to heavenly wisdom by practising–asking God questions, and then listening for his answers about the best way to do simple things…organise a home or write. Then, we build upwards, asking for wisdom in more complex things.
Listening for the voice of God before we speak, and asking for a filling of the Spirit, which Jesus calls streams of living water within us, will give us wisdom to know what to say, which, frequently, is nothing at all. It will quieten us with the silence of God, which sings through the world, through sun and stars, sky and flowers.
Especially for @ samheckt Some very imperfect pi Especially for @ samheckt 
Some very imperfect pictures of my labradoodle Merry, and golden retriever Pippi.
And since, I’m on social media, if you are the meditating type, here’s a scriptural meditation on not being afraid, while being prudent. https://anitamathias.com/2024/01/03/do-not-be-afraid-but-do-be-prudent/
A new podcast. Link in bio https://anitamathias.c A new podcast. Link in bio
https://anitamathias.com/2024/01/03/do-not-be-afraid-but-do-be-prudent/
Do Not Be Afraid, but Do Be Prudent
“Do not be afraid,” a dream-angel tells Joseph, to marry Mary, who’s pregnant, though a virgin, for in our magical, God-invaded world, the Spirit has placed God in her. Call the baby Jesus, or The Lord saves, for he will drag people free from the chokehold of their sins.
And Joseph is not afraid. And the angel was right, for a star rose, signalling a new King of the Jews. Astrologers followed it, threatening King Herod, whose chief priests recounted Micah’s 600-year-old prophecy: the Messiah would be born in Bethlehem, as Jesus had just been, while his parents from Nazareth registered for Augustus Caesar’s census of the entire Roman world. 
The Magi worshipped the baby, offering gold. And shepherds came, told by an angel of joy: that the Messiah, a saviour from all that oppresses, had just been born.
Then, suddenly, the dream-angel warned: Flee with the child to Egypt. For Herod plans to kill this baby, forever-King.
Do not be afraid, but still flee? Become a refugee? But lightning-bolt coincidences verified the angel’s first words: The magi with gold for the flight. Shepherds
telling of angels singing of coming inner peace. Joseph flees.
What’s the difference between fear and prudence? Fear is being frozen or panicked by imaginary what-ifs. It tenses our bodies; strains health, sleep and relationships; makes us stingy with ourselves & others; leads to overwork, & time wasted doing pointless things for fear of people’s opinions.
Prudence is wisdom-using our experience & spiritual discernment as we battle the demonic forces of this dark world, in Paul’s phrase.It’s fighting with divinely powerful weapons: truth, righteousness, faith, Scripture & prayer, while surrendering our thoughts to Christ. 
So let’s act prudently, wisely & bravely, silencing fear, while remaining alert to God’s guidance, delivered through inner peace or intuitions of danger and wrongness, our spiritual senses tuned to the Spirit’s “No,” his “Slow,” his “Go,” as cautious as a serpent, protected, while being as gentle as a lamb among wolves.
Link to post with podcast link in Bio or https://a Link to post with podcast link in Bio or https://anitamathias.com/2023/09/22/dont-walk-away-from-jesus-but-if-you-do-he-still-looks-at-you-and-loves-you/
Jesus came from a Kingdom of voluntary gentleness, in which
Christ, the Lion of Judah, stands at the centre of the throne in the guise of a lamb, looking as if it had been slain. No wonder his disciples struggled with his counter-cultural values. Oh, and we too!
The mother of the Apostles James and John, asks Jesus for a favour—that once He became King, her sons got the most important, prestigious seats at court, on his right and left. And the other ten, who would have liked the fame, glory, power,limelight and honour themselves are indignant and threatened.
Oh-oh, Jesus says. Who gets five talents, who gets one,
who gets great wealth and success, who doesn’t–that the
Father controls. Don’t waste your one precious and fleeting
life seeking to lord it over others or boss them around.
But, in his wry kindness, he offers the ambitious twelve
and us something better than the second or third place.
He tells us how to actually be the most important person to
others at work, in our friend group, social circle, or church:Use your talents, gifts, and energy to bless others.
And we instinctively know Jesus is right. The greatest people in our lives are the kind people who invested in us, guided us and whose wise, radiant words are engraved on our hearts.
Wanting to sit with the cleverest, most successful, most famous people is the path of restlessness and discontent. The competition is vast. But seek to see people, to listen intently, to be kind, to empathise, and doors fling wide open for you, you rare thing!
The greatest person is the one who serves, Jesus says. Serves by using the one, two, or five talents God has given us to bless others, by finding a place where our deep gladness and the world’s deep hunger meet. By writing which is a blessing, hospitality, walking with a sad friend, tidying a house.
And that is the only greatness worth having. That you yourself,your life and your work are a blessing to others. That the love and wisdom God pours into you lives in people’s hearts and minds, a blessing
https://anitamathias.com/.../dont-walk-away-from-j https://anitamathias.com/.../dont-walk-away-from-jesus.../
Sharing this podcast I recorded last week. LINK IN BIO
So Jesus makes a beautiful offer to the earnest, moral young man who came to him, seeking a spiritual life. Remarkably, the young man claims that he has kept all the commandments from his youth, including the command to love one’s neighbour as oneself, a statement Jesus does not challenge.
The challenge Jesus does offers him, however, the man cannot accept—to sell his vast possessions, give the money to the poor, and follow Jesus encumbered.
He leaves, grieving, and Jesus looks at him, loves him, and famously observes that it’s easier for a camel to squeeze through the eye of a needle than for a rich person to live in the world of wonders which is living under Christ’s kingship, guidance and protection. 
He reassures his dismayed disciples, however, that with God even the treasure-burdened can squeeze into God’s kingdom, “for with God, all things are possible.”
Following him would quite literally mean walking into a world of daily wonders, and immensely rich conversation, walking through Israel, Lebanon, Syria, and Jordan, quite impossible to do with suitcases and backpacks laden with treasure. 
For what would we reject God’s specific, internally heard whisper or directive, a micro-call? That is the idol which currently grips and possesses us. 
Not all of us have great riches, nor is money everyone’s greatest temptation—it can be success, fame, universal esteem, you name it…
But, since with God all things are possible, even those who waver in their pursuit of God can still experience him in fits and snatches, find our spirits singing on a walk or during worship in church, or find our hearts strangely warmed by Scripture, and, sometimes, even “see” Christ stand before us. 
For Christ looks at us, Christ loves us, and says, “With God, all things are possible,” even we, the flawed, entering his beautiful Kingdom.
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