Introduction
A Grief Observed is not an ordinary book. In a sense it is not a book at all; it is, rather, the passionate result of a brave man turning to face his agony and examine it in order that he might further understand what is required of us in living this life in which we have to expect the pain and sorrow of the loss of those whom we love. It is true to say that very few men could have written this book, and even truer to say that even fewer men would have written this book even if they could, fewer still would have published it even if they had written it.
My stepfather, C. S. Lewis, had written before on the topic of pain (The Problem of Pain, 1940), and pain was not an experience with which he was unfamiliar. He had met grief as a child: he lost his mother when he was nine years old. He had grieved for friends lost to him over the years, some lost in battle during the First World War, others to sickness.
He had written also about the great poets and their songs of love, but somehow neither his learning nor his experiences had ever prepared him for the combination of both the great love and the great loss which is its counterpoint; the soaring joy which is the finding and winning of the mate whom God has prepared for us; and the crushing blow, the loss, which is Satan’s corruption of that great gift of loving and being loved.
In referring to this book in conversation, one often tends to leave out, either inadvertently or from laziness, the indefinite article at the beginning of the title. This we must not do, for the title completely and thoroughly describes what this book is, and thus expresses very accurately its real value. Anything entitled “Grief Observed” would have to be so general and nonspecific as to be academic in its approach and thus of little use to anyone approaching or experiencing bereavement.
This book, on the other hand, is a stark recounting of one man’s studied attempts to come to grips with and in the end defeat the emotional paralysis of the most shattering grief of his life.
What makes A Grief Observed even more remarkable is that the author was an exceptional man, and the woman whom he mourns, an exceptional woman. Both of them were writers, both of them were academically talented, both were committed Christians, but here the similarities end. It fascinates me how God sometimes brings people together who are so far apart, in so many ways, and merges them into that spiritual homogeneity which is marriage.
Jack (C. S. Lewis) was a man whose extraordinary scholarship and intellectual ability isolated him from much of mankind. There were few people among his peers who could match him in debate or discussion, and those who could almost inevitably found themselves drawn to one another in a small, tight-knit group which became known as “The Inklings,” and which has left us with a legacy of literature. J.R.R. Tolkien, John Wain, Roger Lancelyn-Green, and Neville Coghill were among those who frequented these informal gatherings.
Helen Joy Gresham (née Davidman), the “H.” referred to in this book, was perhaps the only woman whom Jack ever met who was his intellectual equal and also as well-read and widely educated as he was himself. They shared another common factor: they were both possessed of total recall. Jack never forgot anything he had read, and neither did she.
Jack’s upbringing was a mixture of middle-class Irish (he came from Belfast, where his father was a police-court solicitor) and English, set in the very beginnings of the twentieth century—a time when the concepts of personal honour, total commitment to one’s given word, and the general principles of chivalry and good manners were still drummed into the young British male with rather more intensity than was any other form of religious observance. The writing of E. Nesbit, Sir Walter Scott, and perhaps Rudyard Kipling were the exemplars of the standards with which Jack was indoctrinated as a young man.
My mother, on the other hand, could not have come from a background more divergent from his. The daughter of two lower-middle-class Jewish second-generation immigrants, her father of Ukrainian, her mother of Polish origins, she was born and brought up in the Bronx in New York City. The only striking similarities to be found in the comparison of their early developments were that they were both possessed of truly amazing intelligence combined with academic talent and eidetic memory. They both came to Christ via the long and difficult road which leads from Atheism, to Agnosticism, and thence by way of Theism finally to Christianity, and they both enjoyed remarkable success in their university student careers. Jack’s was interrupted by his duty to his country in the First World War, and Mother’s by political activism and marriage.
Much has been written, both fictional and factual (sometimes one masquerading as the other) concerning their lives and their meeting and marriage, but the most important part of the story pertaining to this book is simply a recognition of the great love that grew between them until it was an almost visible incandescence. They seemed to walk together within a glow of their own making.
To understand even a little of the agony which this book contains, and the courage it demonstrates, we must first acknowledge that love between them. As a child, I watched these two remarkable people come together, first as friends, then, in an unusual progression, as husband and wife, and finally as lovers. I was part of the friendship; I was an adjunct to the marriage, but I stood aside from the love. By that I do not mean that I was in any way deliberately excluded, but rather that their love was something of which I could not, and should not, be a part.
Even then in my early teen years I stood aside and watched the love grow between these two, and was able to be happy for them. It was a happiness tinged with both sadness and fear, for I knew, as did both Mother and Jack, that this, the best of times, was to be brief and was to end in sorrow.
I had yet to learn that all human relationships end in pain—it is the price that our imperfection has allowed Satan to exact from us for the privilege of love. I had the resilience of youth upon which to fall when Mother died; for me there would be other loves to find and no doubt in time to lose or be lost by. But for Jack this was the end of so much which life had for so long denied him and then briefly held out to him like a barren promise. For Jack there were none of the hopes (however dimly I might see them) of bright sunlit meadows and life-light and laughter. I had Jack to lean upon, poor Jack only had me.
I have always wanted the opportunity to explain one small thing that is in this book and which displays a misunderstanding. Jack refers to the fact that if he mentioned Mother, I would always seem to be embarrassed as if he had said something obscene. He did not understand, which was very unusual for him. I was fourteen when Mother died and the product of almost seven years of British Preparatory School indoctrination. The lesson I was most strongly taught throughout that time was that the most shameful thing that could happen to me would be to be reduced to tears in public. British boys don’t cry. But I knew that if Jack talked to me about Mother, I would weep uncontrollably and, worse still, so would he. This was the source of my embarrassment. It took me almost thirty years to learn how to cry without feeling ashamed.
This book is a man emotionally naked in his own Gethsemane. It tells of the agony and the emptiness of a grief such as few of us have to bear, for the greater the love the greater the grief, and the stronger the faith the more savagely will Satan storm its fortress.
When Jack was racked with the emotional pain of his bereavement, he also suffered the mental anguish resulting from three years of living in constant fear, the physical agony of osteoporosis and other ailments, and the sheer exhaustion of spending those last few weeks in constant caring for his dying wife. His mind stretched to some unimaginable tension far beyond anything a lesser man could bear; he turned to writing down his thoughts and his reactions to them, in order to try to make some sense of the whirling chaos that was assaulting his mind. At the time that he was writing them, he did not intend that these effusions were to be published, but on reading through them some time later, he felt that they might well be of some help to others who were similarly afflicted with the turmoil of thought and feeling which grief forces upon us. This book was first published under the pseudonym of N. W. Clerk. In its stark honesty and unadorned simplicity the book has a power which is rare: it is the power of unabashed truth.
To fully appreciate the depths of his grief I think it is important to understand a little more of the circumstances of Jack and Mother’s initial meeting and relationship. My mother and father (novelist W. L. Gresham) were both highly intelligent and talented people and in their marriage there were many conflicts and difficulties. Mother was brought up an atheist, and became a communist. Her native intelligence did not allow her to be deceived for long by that hollow philosophy, and (by this time, married to my father) she found herself searching for something less posturing and more real.
Encountering amid her reading of a wide variety of authors the work of the British writer C. S. Lewis, she became aware that beneath the fragile and very human veneer of the organized churches of the world, there lies a truth so real and so pristine that all of man’s concocted philosophical posings tumble into ruin beside it. She became aware also that here was a mind of hitherto unparalleled clarity. As all new believers do, she had questions, and so she wrote to him. Jack noticed her letters at once, for they too signalled a remarkable mind, and a penfriendship soon developed.
In 1952 Mother was working on a book about the Ten Commandments (Smoke on the Mountain: Westminster Press, 1953), and while convalescing from a serious illness journeyed to England determined to discuss the book with C. S. Lewis. His friendship and advice were unstinting as were those of his bother, W. H. Lewis, an historian and himself a writer of no mean ability.
On her return to America, Mother (now a complete Anglophile), discovered that her marriage to my father was over, and following the divorce she fled to England with myself and my brother. We lived for a while in London, and although letters were exchanged, Jack was not a visitor to our home, he rarely came to London, which was a city he was not fond of, and Mother and he were merely intellectual friends at this time, though in common with many other people we were the recipients of considerable financial assistance from his special charity fund.
Mother found London a depressing place to live and wanted to be near her circle of friends in Oxford, which included Jack, his brother “Warnie,” and such people as Kay and Austin Farrer. I think it is too simple and too supposititious to say that her only motive for moving was to be near Jack, but it was certainly a contributory factor.
Our short time in Headington, just outside Oxford, seemed to be the beginning of so much that could have been wonderful. Our home was visited frequently by good friends and was the scene of many lively intellectual debates. It was also during this time that the relationship between Jack and Mother began to redefine itself.
I think that Jack resisted the deep emotional attachment to my mother which he began to be aware of, largely because it was something which he mistakenly thought was alien to his nature. Their friendship on a platonic level was convenient and caused no ripples on the placid surface of his existence. However, he was forced not merely to inward awareness of his love for her, but also to public acknowledgement of it by the sudden realisation that he was about to lose her.
It almost seems cruel that her death was delayed long enough for him to grow to love her so completely that she filled his world as the greatest gift that God had ever given him, and then she died and left him alone in a place that her presence in his life had created for him.
What many of us discover in this outpouring of anguish is that we know exactly what he is talking about. Those of us who have walked this same path, or are walking it as we read this book, find that we are not, after all, as alone as we thought.
C. S. Lewis, the writer of so much that is so clear and so right, the thinker whose acuity of mind and clarity of expression enabled us to understand so much, this strong and determined Christian, he too fell headlong into the vortex of whirling thoughts and feelings and dizzily groped for support and guidance deep in the dark chasm of grief. How I wish that he had been blessed with just such a book as this. If we find no comfort in the world around us, and no solace when we cry to God, if it does nothing else for us, at least this book will help us to face our grief, and to “misunderstand a little less completely.”
For further reading, I recommend Jack: C. S. Lewis and His Times by George Sayer (Harper & Row, 1988; Crossway Books) as the best available biography of C. S. Lewis; Lyle Dorsett’s biography of my mother, And God Came In (Macmillan, 1983); and also, somewhat immodestly perhaps, for an inside viewpoint of our family life, my own book, Lenten Lands (Macmillan, 1988; HarperSanFrancisco, 1994).