Your affectionate uncle
SCREWTAPE
Chapter 17
XVII
MY DEAR WORMWOOD,
The contemptuous way in which you spoke of gluttony as a means of catching souls, in your last letter, only shows your ignorance. One of the great, achievements of the last hundred years has been to deaden the human conscience on that subject, so that by now you will hardly find a sermon preached or a conscience troubled about it in the whole length and breadth of Europe. This has largely been effected by concentrating all our efforts on gluttony of Delicacy, not gluttony of Excess. Your patient's mother, as I learn from the dossier and you might have learned from Glubose, is a good example. She would be astonished - one day, I hope, will be - to learn that her whole life is enslaved to this kind of sensuality, which is quite concealed from her by the fact that the quantities involved are small. But what do quantities matter, provided we can use a human belly and palate to produce querulousness, impatience, uncharitableness, and self-concern? Glubose has this old woman well in hand. She is a positive terror to hostesses and servants. She is always turning from what has been offered her to say with a demure little sign and a smile "Oh please, please . . .all I want is a cup of tea, weak but not too weak, and the teeniest weeniest bit of really crisp toast". You see? Because what she wants is smaller and less costly than what has been set before her, she never recognises as gluttony her determination to get what she wants, however troublesome it may be to others. At the very moment of indulging her appetite she believes that she is practising temperance. In a crowded restaurant she gives a little scream at the plate which some overworked waitress has set before her and says, "Oh, that's far, far too much! Take it away and bring me about a quarter of it". If challenged, she would say she was doing this to avoid waste; in reality she does it because the particular shade of delicacy to which we have enslaved her is offended by the sight of more food than she happens to want.
The real value of the quiet, unobtrusive work which Glubose has been doing for years on this old woman can be gauged by the way in which her belly now dominates her whole life. The woman is in what may be called the "All-I-want" state of mind. All she wants is a cup of tea properly made, or an egg properly boiled, or a slice of bread properly toasted. But she never finds any servant or any friend who can do these simple things "properly" - because her "properly" conceals an insatiable demand for the exact, and almost impossible, palatal pleasures which she imagines she remembers from the past; a past described by her as "the days when you could get good servants" but known to us as the days when her senses were more easily pleased and she had pleasures of other kinds which made her less dependent on those of the table. Meanwhile, the daily disappointment produces daily ill temper: cooks give notice and friendships are cooled. If ever the Enemy introduces into her mind a faint suspicion that she is too interested in food, Glubose counters it by suggesting to her that she doesn't mind what she eats herself but "does like to have things nice for her boy". In fact, of course, her greed has been one of the chief sources of his domestic discomfort for many years.
Now your patient is his mother's son. While working your hardest, quite rightly, on other fronts, you must not neglect a little quiet infiltration in respect of gluttony. Being a male, he is not so likely to be caught by the "All I want" camouflage. Males are best turned into gluttons with the help of their vanity. They ought to be made to think themselves very knowing about food, to pique themselves on
having found the only restaurant in the town where steaks are really "properly" cooked. What begins as vanity can then be gradually turned into habit. But, however you approach it, the great thing is to bring him into the state in which the denial of any one indulgence - it matters not which, champagne or tea, sole colbert or cigarettes - "puts him out", for then his charity, justice, and obedience are all at your mercy.
Mere excess in food is much less valuable than delicacy. Its chief use is as a kind of artillery preparation for attacks on chastity. On that, as on every other subject, keep your man in a condition of false spirituality. Never let him notice the medical aspect. Keep him wondering what pride or lack of faith has delivered him into your hands when a simple enquiry into what he has been eating or drinking for the last twenty-four hours would show him whence your ammunition comes and thus enable him by a very little abstinence to imperil your lines of communication. If he must think of the medical side of chastity, feed him the grand lie which we have made the English humans believe, that physical exercise in excess and consequent fatigue are specially favourable to this virtue. How they can believe this, in face of the notorious lustfulness of sailors and soldiers, may well be asked. But we used the schoolmasters to put the story about - men who were really interested in chastity as an excuse for games and therefore recommended games as an aid to chastity. But this whole business is too large to deal with at the tail-end of a letter,
Your affectionate uncle
SCREWTAPE
Chapter 18
XVIII
MY DEAR WORMWOOD,
Even under Slubgob you must have learned at college the routine technique of sexual temptation, and since, for us spirits, this whole subject is one of considerable tedium (though necessary as part of our training) I will pass it over. But on the larger issues involved I think you have a good deal to learn.
The Enemy's demand on humans takes the form of a dilemma; either complete abstinence or unmitigated monogamy. Ever since our Father's first great victory, we have rendered the former very difficult to them. The latter, for the last few centuries, we have been closing as a way of escape. We have done this through the poets and novelists by persuading he humans that a curious, and usually short-lived, experience which they call "being in love" is the only respectable ground for marriage; that marriage can, and ought to, render this excitement permanent; and that a marriage which does not do so is no longer binding. This idea is our parody of an idea that came from the Enemy.
The whole philosophy of Hell rests on recognition of the axiom that one thing is not another thing, and, specially, that one self is not another self. My good is my good and your good is yours. What one gains another loses. Even an inanimate object is what it is by excluding all other objects from the space it occupies; if it expands, it does so by thrusting other objects aside or by absorbing them. A self does the same. With beasts the absorption takes the form of eating; for us, it means the sucking of will and freedom out of a weaker self into a stronger. "To be" means "to be in competition".
Now the Enemy's philosophy is nothing more nor less than one continued attempt to evade this very obvious truth. He aims at a contradiction. Things are to be many, yet somehow also one. The good of one self is to be the good of another. This impossibility He calls love, and this same monotonous panacea can be detected under all He does and even all He is - or claims to be. Thus He is not content, even Himself, to be a sheer arithmetical unity; He claims to be three as well as one, in order that this nonsense about Love may find a foothold in His own nature. At the other end of the scale, He introduces into matter that obscene invention the organism, in which the parts are perverted from their natural destiny of competition and made to co-operate.
His real motive for fixing on sex as the method of reproduction among humans is only too apparent from the use He has made of it. Sex might have been, from our point of view, quite innocent. It might have been merely one more mode in which a stronger self preyed upon a weaker - as it is, indeed, among the spiders where the bride concludes her nuptials by eating her groom. But in the humans the Enemy has gratuitously associated affection between the parties with sexual desire. He has also made the offspring dependent on the parents and given the parents an impulse to support it - thus producing the Family, which is like the organism, only worse; for the members are more distinct, yet also united in a more conscious and responsible way. The whole thing, in fact, turns out to be simply one more device for dragging in Love.
Now comes the joke. The Enemy described a married couple as "one flesh". He did not lay "a happily married couple" or "a couple who married because they were in love", but you can make the humans ignore that. You can also make them forget that the man they call Paul did not confine it to married couples. Mere copulation, for him, makes "one flesh". You can thus get the humans to accept as rhetorical eulogies of "being in love" what were in fact plain descriptions of the real significance of sexual intercourse. The truth is that wherever a man lies with a woman, there, whether they like it or not, a transcendental relation is set up between them which must be eternally enjoyed or eternally endured. From the true statement that this transcendental relation was intended to produce, and, if obediently entered into, too often will produce, affection and the family, humans can be made to infer the false belief that the blend of affection, fear, and desire which they call "being in love" is the only thing that makes marriage either happy or holy. The error is easy to produce because "being in love" does very often, in Western Europe, precede marriages which are made in obedience to the Enemy's designs, that is, with the intention of fidelity, fertility and good will; just as religious emotion very often, but not always, attends conversion. In other words, the humans are to be encouraged to regard as the basis for marriage a highly-coloured and distorted version of something the Enemy really promises as its result. Two advantages follow. In the first place, humans who have not the gift of continence can be deterred from seeking marriage as a solution because they do not find themselves "in love", and, thanks to us, the idea of marrying with any other motive seems to them low and cynical. Yes, they think that. They regard the intention of loyalty to a partnership for mutual help, for the preservation of chastity, and for the transmission of life, as something lower than a storm of emotion. (Don't neglect to make your man think the marriage-service very offensive.) In the second place any sexual infatuation whatever, so long as it intends marriage, will be regarded as "love", and "love" will be held to excuse a man from all the guilt, and to protect him from all the consequences, if marrying a heathen, a fool, or a wanton. But more of this in my next,