Akallabêth

Jubilare writes beautifully about the Akallabêth, J.R.R Tolkien’s telling of the downfall of Númenor near the end of The Silmarillion. If you read this fine piece then you will get so much helpful background to the material I am writing at present.

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According to Pages Unbound, today marks the anniversary of Sauron’s downfall! I will take their word for it. To celebrate the occasion, the Tolkien Society is holding a Tolkien Reading Day.

The ways of participating are:

  • Grab the event button from Pages Unbound and put it on your blog.
  • Read a book by J.R.R. Tolkien this week and post a review!  If you do, Pages UnboundTolkien Society, and I all want to know so that we can read it!  (Find reading suggestions on the Tolkien Society’s Bibliography.)
  • Spread the word on social media.
  • Link to any past posts you may have made about Tolkien, his writings, or even the movies in the comments on this post.

To fulfill the second option, I am going to yammer about the Akallabêth, that short history of the Númenoreans tacked onto the end of J.R.R. and Christopher…

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Faramir shows us a Man who is his True Self

When I first began to think about writing about The Lord of the Rings a particular scene from the story came to mind before any other. Frodo and Sam are in the refuge behind the Falls of Henneth Annûn and are about to eat with Faramir and his men.

“Before they ate, Faramir and all his men turned and faced west in a moment of silence. Faramir signed to Frodo and Sam that they should do likewise.

‘So we always do,’ he said as they sat down: ‘we look towards Numenor that was, and beyond to Elvenhome that is, and to that which is beyond Elvenhome and will ever be.'”

Even now as I write these words I am deeply moved by them. In a brief moment of formal gesture we learn of all that inspires the best in the people of Gondor. It is an action that takes but a moment to learn but whose meaning requires a lifetime of faithfulness in order to understand. It is not enough simply to know the history and the faith that lies behind the action although the next time I write this blog I will write about this history and this faith a little more. What is required for true understanding is to live this history and this faith. All present at this meal are faithful in the deed. Perhaps only Faramir is faithful in all that the deed signifies.

I first read The Lord of the Rings as a young teenager. I will be forever grateful to my classmate, Jon Flint for introducing it to me. Jon was the son of a senior officer in the Royal Air Force and in many ways a Faramir like figure or one I can imagine Faramir being as a boy. At first we mistook his love of poetry and art for a kind of weakness, even effeminacy, and we began to torment him. One straight left punch into the nose of a tormentor was enough to teach us our mistake! I can imagine Faramir teaching similar lessons. In a moment I learnt that manliness and a love of beauty could exist in one person. Thank you, Jon.

Tolkien was a man of profound spiritual insight and I feel that in the creation of Faramir he displays that insight quite wonderfully. Recently I began to re-read Thomas Merton’s great spiritual classic of the late twentieth century, The New Man, and as I did so I could not help but feel that Faramir was an example of the kind of person that Merton was describing.

“In those who are most alive and therefore most themselves, the life of the body is subordinated to a higher life that is within them. It quietly surrenders to the far more abundant vitality of a spirit living on levels that defy measurement and observation. The mark of true life in man is therefore not turbulence but control, not effervescence but lucidity and direction, not passion but the sobriety that sublimates all passion and elevates it to the clear inebriation of mysticism. The control we mean here is not arbitrary and tyrannical control by an interior principle which can be called variously, a ‘super-ego’ or a pharisaical conscience: it is the harmonious coordination of man’s powers into one perfect actuality which is his true self, that is to say his spiritual self.

Man, then, can only fully be said to be alive when he becomes plainly conscious of the real meaning of his own existence, that is to say when he experiences something of the fullness of intelligence, freedom and spirituality that are actualised within himself.”

Frodo felt “strangely rustic and untutored” in the presence of Faramir at the moment of silent recollection even as I do before Merton’s words here. Perhaps the best I can do is to offer my desire to learn and so to grow into my true self which is my spiritual self.

I do not wish for such triumphs, Frodo son of Drogo

Last week I promised to think about the price Faramir is prepared to pay for the saving of his people. These reflections are based on all that he says as he walks with Frodo and Sam towards the hidden refuge of Henneth Annûn after the battle against the forces of Harad.

As he walks he muses aloud about the nature of Isildur’s Bane and as he does so he gets close to its true nature. “What in Truth this thing is I cannot yet guess; but some heirloom of power and peril it must be. A fell weapon, perchance, devised by the Dark Lord.” Such a weapon, he guesses, would have been desired by Boromir if it might have given hope for the victory of Minas Tirith over its great enemy. But then he declares: “I would not take this thing, if it lay by the highway. Not were Minas Tirith falling in ruin and I alone could save her,so, using the weapon of the  Dark Lord for her good and my glory. No, I do not wish for such triumphs, Frodo son of Drogo.”

But why not seek the triumph of Minas Tirith? Surely the triumph of the city that has resisted the forces of darkness for so long is something worth paying any price for? How could the victory of Mordor and its lord be in any way preferable to the victory of Gondor? I think the answer lies in the memory that Faramir speaks of when he speaks of his city. Like Aragorn he is a man of the West, a man of Númenor, the great island in the Western Sea formed by the Valar as a gift to the Edain, the men who fought alongside the Elves against Morgoth, Sauron’s lord of the First Age. The men of Númenor became so mighty that they were able to defeat Sauron in the Second Age and make him a prisoner. But Sauron was able to corrupt the King of Númenor and most of its people, turning them from worship of Ilúvatar to the worship of Morgoth and of all that was dark so that even in the temple of Ilúvatar human sacrifice was made. Eventually Sauron was able to persuade them to make war upon the Valar an act that led to the destruction of Númenor itself. During the days of the corruption of Númenor Elendil and his family were a focus of resistance to Sauron and all his works and although Faramir is not himself of the house of Elendil his ancestors supported them and so were among those spared when the mighty wave destroyed the island. So it is that Faramir holds the memory both of a people corrupted even in the moment of their greatest victory and also of a people who resist the corruption, who remain a faithful remnant even as it appears to triumph.

Faramir knows that any victory gained by using the weapons of darkness opens the door to the same corruption as destroyed Númenor and so he declares his rejection of such a triumph. There is only one thing worse than being defeated by evil and that is to become evil oneself. Surely that is the deepest meaning of the last petition of The Lord’s Prayer, “Deliver us from Evil”? Nearly a year ago I wrote a post on this Blog entitled “The Dark Lord is Afraid of the Dark” https://stephencwinter.com/2014/10/23/the-dark-lord-is-afraid-of-the-dark in which I tried to show that it is those like Sauron and his servants who are in thrall to darkness and who fear it. Those who can embrace the dark are those who can truly pray “Deliver us from Evil” and Faramir is such a person. He is prepared to die rather than win a battle with the weapon of darkness. Such preparedness is the truest rejection of despair because it is an expression of the profound hope that light will conquer darkness, love will conquer hate. In every generation we need those who like Faramir are prepared to declare and live by this truth.

Faramir Teaches Us to Ask: “Whom does This Serve?”

Faramir is a true man. That does not mean that his journey is complete. He has far yet to go and much still to learn and he will be tested to his very limits and beyond them; but the four great masculine archetypes, the king, the warrior, the magician and the lover are all possessed by him in a mature manner and yet he is not possessed by any of them. He lives in a time of war in which the very survival of his people is uncertain, indeed improbable and it is hard to blame his people for honouring the warrior above all else. Faramir is a mighty warrior who leads his men bravely in battle and yet he tells Frodo: “War must be, while we defend our lives against a destroyer who would devour all; but I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend: the city of the men of Numenor.” And even the city is not to be defended at any cost but that we will think about next week.

Faramir has learned to ask the question that only those who have achieved maturity are able to ask. “What is this for? What does this serve?” The immature are dazzled by the brightness and sharpness of the sword, by the flight of the arrow as it speeds toward its mark and, above all, by the glory of a mighty warrior whom they long to emulate. Boromir, great warrior though he was, was one such man. His desire was that in achieving victory for his people he would be the hero of the story. To be the hero is the natural desire of the young man in the first half of life and we can hardly blame Boromir for what is natural. But such a desire can also be dangerous and in Boromir it led to his attempt to take the Ring from Frodo justifying his treachery in his claim that only in using the Ring against Sauron could victory be guaranteed. When a warrior refuses to accept the authority of the true king harm will come of that rebellion. Boromir’s rebellion cost him his life though much good came from the way in which he acknowledged his guilt and sought to right the harm he had done.

Faramir, by contrast, does not seek glory for himself but for the city of Numenor and even that glory is not the power that she will have over others but it is “her memory, her ancientry, her beauty and her present wisdom.” Such maturity does not diminish his might in battle (which is the mistake that the immature make about this kind of wisdom) but it does understand the purpose of might aright. Power is not a good or an evil in and of itself. It can only become a good when those who wield it learn that it does not exist for its own sake but in order to achieve a good that is higher than itself. It is not wrong to seek or achieve success in a career, to build a successful enterprise or to win a beautiful bride. Such desire can only do harm when it becomes an end in itself; when the car is loved for its swiftness and glamour alone, the house for its size, the success of the enterprise for the glory it gives to the one who created it, the beauty of the bride for the envy aroused in other men. When we learn to ask “Whom does this serve?” then we will be mature. We will be whole.

Faramir Teaches Us How to Remember Well

Faramir has completed his interrogation of Frodo and now he takes Frodo and Sam to a secret refuge. As they walk together Faramir begins to speak of what is in his heart.

“For myself… I would see the White Tree in flower again in the courts of the kings, and the Silver Crown return, and Minas Tirith in peace: Minas Anor again as of old, full of light, high and fair, beautiful as a queen among other queens: not a mistress of many slaves, nay, not even a kind mistress of willing slaves.”

Faramir is a man of memory. Each beauty that he recalls, the White Tree, a scion of Nimloth the Fair, the tree given to Elros, first king of Numenor, by the Valar and the Silver Crown of Elendil that awaits the return of the true king, is alive within his heart. Indeed these beauties, and his long contemplation of them, shape his heart. Now that Boromir is dead Faramir is heir of Denethor, Steward of Gondor, whose task is to rule until the King returns and yet Faramir does not speak of ruling as did his brother. For the White Tree cannot flourish until the king returns and when the king returns the Steward will rule no longer. And even the task of ruling is not seen as being the mistress of slaves, “not even a kind mistress of willing slaves” but as a beautiful queen among other queens, “loved for her memory, her ancientry, her beauty; and her present wisdom. Not feared, save as a men may fear the dignity of a man, old and wise.” When someone remembers in the way that Faramir does that which is remembered is not an expression of a longing to return to some idealised past. Later we will see Denethor expressing his wish that all could remain unchanged, that all could be as it once was. For people such as Denethor the way in which meaning in life is formed connects to something perceived as lost. For such a person life becomes a matter for regret and the ability to do good is sadly diminished. Such a person may become so wedded to that which is lost that they may even try to hinder the good that others would yet do. This is not so with Faramir. He does not allow memory to become the pathway to despair. For Faramir, the memory, the beauty and the ancientry are an inspiration to present action and to present wisdom.

When Tolkien wrote The Lord of the Rings it formed part of his desire to make a mythology for England. Mythology has been described as that which never happened and that which is always true. The nature of modernism is to believe that the only truth is that which has happened and seeks to reduce everything to something that can be observed and measured. Thankfully modernism has never held complete sway over our hearts and minds or else we would have no ability to perceive beauty or to experience joy or grief. But when we experience such things those who are modernists whether consciously or not do not know what to do with them. Modernism offers us no narrative that allows the experience of beauty, joy or grief to enrich or enliven us. All we are left with, at best, is mere nostalgia and its attendant regret. At worst we give way to despair completely. Tolkien’s work challenges all its readers to engage with the gift of our own history in such a way that we can be enlivened and as we examine our own lives we will want to consider the role that memory plays; whether it enlivens us or leads us toward despair.

The Interrogation of Frodo Baggins

After the successful conclusion of the battle against the force from the south Faramir begins an interrogation of his prisoner. When Sam awakens from his sleep he finds Frodo standing before Faramir’s men seated “in a wide semicircle, between the arms of which Faramir was seated on the ground… It looked strangely like the trial of a prisoner.”

At the heart of Faramir’s questioning is the verse that Boromir took to Rivendell in order to seek counsel from Elrond.

Seek for the sword that was broken: In Imladris it dwells; There shall be counsels taken Stronger than Morgul-spells. There shall be shown a token That Doom is near at hand, For Isildur’s Bane shall waken, And the Halfling forth shall stand.”

It is Isildur’s Bane about which Faramir shows most interest and Frodo tries to deflect this by speaking of the sword of Elendil and about Aragorn for Isildur’s Bane is the Ring of Power that Isildur took from the hand of the Dark Lord and which slipped from his finger so betraying him to the Orcs that had ambushed him. Frodo has already seen what the Ring can do when he narrowly escaped from the clutches of Boromir; now he learns that Faramir is Boromir’s brother and for the first time he learns that Boromir is dead.

Frodo may have tried to deflect Faramir from asking more about Isildur’s Bane but at no point does he try to deceive his captor. Frodo is a truth teller and he simply tells Faramir that he cannot speak more of his errand or of the nature of what Isildur’s Bane might be. His authority comes, not from himself, but from the Council that charged him with his task. When he speaks to Faramir and his men it is as if Elrond himself stands there and alongside him Gandalf, Aragorn heir of Elendil and Glorfindel, long ago the conqueror of the Witch King of Angmar, the Lord of the Nazgul; for all were present at the Council and all charged Frodo with the task of taking the Ring to the fire in order to destroy it. Frodo is their messenger and he does not speak for himself alone.

When a person with authority speaks to another who has authority and a person who sis a  truth-teller speaks to another who is a truth-teller they will recognise each other. Frodo feels in his heart that Faramir though “much like his brother in looks, was a man less self-regarding, both sterner and wiser”; and Faramir says to Frodo, “there is something strange about you… an Elvish air, maybe.” So Faramir chooses not to make a final judgement but to take Frodo and Sam to his secret refuge in order to give himself time to think more about what he should do.

Only those who speak the truth can discern the truth when it is spoken to them. Faramir’s caution in dealing with Frodo is not the consequence of a mistrust of the one with whom he has to do but a consequence of the gravity of the choice he has to make.

There is a lovely story in the gospels of an encounter between Jesus and a Roman Centurion, whose servant is near death. Jesus, the man of occupied Palestine, gives the centurion of the occupying army an order. Immediately the centurion recognises that Jesus has the right to do this, obeys the order and finds his servant healed. Those who learn to live most effectively in the world are those who learn to live under the authority of the deepest reality of all.

Sam Gamgee: Warrior and Gardener

Sam Gamgee never intended to be a warrior. To be the best gardener that he could be, working in the garden of Frodo Baggins at Bag End, was an ambition sufficient for him. And he did not resent his lot because he loved Frodo. If he cherished a secret desire then it was to see the world that he had begun to learn about through the stories of Bilbo; but his secret desire had never turned into a root of bitterness within him.

So it is that when he first encounters a battle “of Men against Men” Tolkien tells us that “he did not like it much”. Faramir, Captain of Gondor, has left him with Frodo in the keeping of Mablung and Damrod, two Rangers of Ithilien, for a battle has to be fought. A force from the south is marching toward the Black Gate in order to join the forces of Mordor and Faramir is determined to stop them from getting there. He leads a guerrilla force whose aim is to make Ithilien as unsafe as possible for the enemies of Gondor. Soon Faramir’s men have the southerners on the run and Sam’s first encounter with one of his enemies is with a young warrior who falls dead at his feet.

It was the victorious Duke of Wellington, writing after his victory over Napoleon at the Battle of Waterloo, who said: ” “Believe me, nothing except a battle lost can be half so melancholy as a battle won.” Sam’s immediate response is to agree. As he gazes at the dead young warrior at his feet his heart goes out towards him. He “was glad that he could not see the dead face. He wondered what the man’s name was and where he came from; and if he was really evil of heart, or what lies or threats had led him on the long march from his home; and if he would not really rather have stayed there in peace- all in a flash of thought.” Tolkien is probably remembering his own experience of war here. As an infantryman on the Western Front during The Great War of 1914-18 he was present on the terrible first day of The Battle of the Somme in 1916 in which some 30,000 British troops died in a fruitless assault upon the German lines. The response that he expresses through Sam’s thoughts is typical of a volunteer soldier. The natural empathy between one human being and another has to be trained out of the soldier in order that killing should become “natural”.

By the end of The Lord of the Rings Sam will be a battle hardened warrior but he will never be a killer. The journey that he makes from the garden in Bag End and back again is not one that he he makes because he loves battle and adventure. He makes it because he loves Frodo and because Gandalf told him to do the job. Even his desire to see the wonders of the world is quickly satisfied though he never becomes cynical about them. He delights in seeing the Oliphaunt of Harad but it is not as important to him as finishing the job he has been given to do. At the end of the story he will be a gardener again, taking up his old task with the old love but with a new wisdom.

And as we get to know Faramir, the mighty Captain of Gondor, a little better, we shall learn that he shares much more in common with Sam Gamgee than we might ever have expected when we first met him.

Sam Shows Us How to Make Good Mistakes

Perhaps we should not be too harsh on Sam. Ever since the sundering of the Fellowship at Parth Galen above the Falls of Rauros he has been forced by reason of necessity to live on a diet of the Elves’ waybread alone. “This waybread keeps you on your legs in a wonderful way,” he said to Frodo earlier in the journey, “though it doesn’t satisfy the innards proper as you might say: not to my feeling anyhow, meaning no disrespect to them as made it.”

Sam has long desired for something he can put in the pot and with that purpose in mind he has carried his cooking gear on the journey across the Dead Marshes to the Black Gate and then into Ithilien. Now at last in the woodlands of that once fair land he has the chance to use his gear and with the aid of Sméagol he is able to clean, prepare, cook and then eat two rabbits on his campfire. At least Sméagol offered his aid to catch the rabbits. Once he realised that Sam did not intend to eat them raw no more aid was forthcoming and soon he departed to catch and eat his own prey.

It was the campfire that led to the capture of the hobbits. Perhaps Sam is a little too content after doing the first cooking he has been able to do for such a long time for when he goes to wash his gear he forgets to smother his fire and it is the smoke rising from it that draws his captors to him. Four tall men stand before Frodo and Sam, two with spears in their hands and two with great bows; all with swords at their sides. They are men of Gondor and their Captain is Faramir, son of Denethor, the Steward of Gondor.

I said a few moments ago that perhaps we should not be too harsh on Sam. He longed to cook something that he regarded as properly nourishing for Frodo, the master that he loves. Sam’s whole identity is founded upon his determination to serve and to deny this would be to do harm to something essential, even holy in himself. It is this sense of identity that causes him to hate Gollum who he regards as utterly false. So if Sam is going to make a mistake we would expect it to be the result of his identity. That is what makes Sam and Gollum so different. When Gollum murdered Déagol long ago in order to take the Ring from him he had to deny something essential in himself. Sam does not do this when he forgets to smother his fire. He has made a mistake but he has not denied his true self.

Is it because of this that Sam and Frodo fall into the hands of a good man and not one who is false or into the hands of a company of orcs? I wish I could say so but to do that would be to say that in some way those who enjoy good fortune deserve it; or, alternatively, that those whose fortune is bad equally deserve theirs. To say such a thing is not true and does no good either to those who say it or to those about whom it is said. “Somewhere in my youth or childhood I must have done something good,” sings Captain von Trapp as he holds Maria in his arms. I think we can safely say that he is happily mocking himself and giving thanks for a good fortune he does not feel he deserves. I am glad that Tolkien does not make Frodo and Sam suffer for Sam’s gentle mistake. Such suffering still lies before them. But whether we suffer or not we cannot do good with a mistake that flows from a denial of our true self. One that flows from the true self can always lead to good because good was always intended.

Elizabeth Winter (nee Foster) April 29th 1925 to June 6th 2015 Part Two

I am very grateful to my mother’s cousin’s daughter, Peggy Robinson for sending me some more material about my mother’s early life since I wrote my first post about her last week. I was relieved to learn that what I had written was more or less correct although I learnt for the first time that Peggy’s grandfather, Joseph Grave, also lived in the tiny miner’s cottage that was pictured in last week’s posting. I did not mention him because my mother never did. What I did learn was that the poor man lost his wife to the terrible Spanish ‘flu epidemic in December 1918 and then his baby daughter to the same illness just a month later. I try to picture a household led by my great-grandmother, Elizabeth Young after she had lost her two sons to the Great War of 1914-18 and a daughter to the Spanish ‘flu epidemic that came with the war’s ending.

It is Peggy Robinson’s belief that my grandmother, Jane Foster, went into a deep depression after she lost her first son, John at the age of just one month just after Christmas 1926 and that she rejected her daughter, my mother, during that time. It was when her second son, Thomas (my uncle whom I have never met) was born in 1934 that my mother went to live with her grandmother, uncle and cousins. I cannot help but note that my grandmother gave her two sons the same names of her older brothers killed in the war who died when she was fifteen and then seventeen years of age. Was there some attempt to keep them alive through these names; a hope that was dashed when baby John died in 1926? What is certain was that my mother was born in total innocence into a world trying to come to terms with terrible loss. Anyone who was in Britain in the autumn of 2014, the one hundredth anniversary of the outbreak of the war,  will have seen how that loss still haunts this country.

The more I reflect on my mother’s early life the more grateful I am that she gave so much love to her five children, of whom I am the eldest. I cannot say that she was physically affectionate. I have no memory of hugs in my childhood. Fortitude in adversity was expected of each one of us from a very early stage in life. But she created an atmosphere of profound security in her home which was all the more remarkable considering the fact that by the time I was eight years old in 1963 we had lived in seven different homes as my father took us from one farm to another. If I have an instinctive sense of home and of heaven then it is one shaped by memories of walking home after school through the woods on dark and frosty winter’s evenings to the light in her kitchen and the warmth that came from it as the door opened mixed with the delicious smell of soup kept warm upon the stove.

My mother and father were also people of great honesty and generosity and faith too. The year was shaped by the seasons (how could it not be if you grow up on farms?) and by the church’s calendar. I have much to be grateful for to them in this as well. Faith and duty were closely linked to both my parents. I don’t think they had much sense in those days that God might be gentle and kind.

But I would not want to give the impression that life was a stern affair in our home. My mother never lost the sense of fun and mischief that I described last week. Many who knew her have spoken of the sound of her laughter and I remember it too. For me the memory that stays strong within is the sound of laughter coming up from the living room in which the television was. She used to make sure that we were all packed off to bed after seven o’clock in the evening and after that the day belonged to her. Her laugh was big and free and she loved to laugh. My mother always seemed to have friends. I wonder if that is at least in part because of her laughter. I certainly remember when we worked on the fruit harvests together in my late teens that she would laugh a lot in the fields among the other workers. I also remember that she enjoyed bawdy jokes which was a little embarrassing for her son!

I am now deeply grateful for both the solidity that my mother  sought to create and for the laughter too. I don’t pretend that life was always easy. There were many struggles and great sorrows along the way. I now realise that in early childhood you believe that your parents have somehow lived for ever and that parenthood is some kind of eternal quality that they seem to possess in some innate manner. If you become a parent yourself then you realise that you always seem to feel a complete beginner no matter how long you have been one and I have been a parent for twenty-one years now. Your children are always presenting you with challenges (and joys too!) that you did not anticipate. Perhaps we all need both to forgive our parents for not being god-like enough and to forgive ourselves too if we are parents. If our parents did their best then we have much to be grateful for.

My mother’s last years, especially after my father died, were a great struggle for her. Those who loved her and visited her would sit with her while she wept or sat in silence. Who knows how she was dealing with her long life? She never told us. We are all grateful that her passing, when it came, was so peaceful and pray that she may now Rest in Peace and that Light Perpetual may shine upon her. She gave little indication what she would like from us which was typical of her except that she would like her ashes to be scattered upon the top of Dent Fell in West Cumbria. Dent is the first climb for those who undertake the Coast to Coast walk across England devised by the great Alfred Wainwright and although only about a thousand feet high it dominates the sky line for all who live on the West Cumbrian plain which lies just above sea level. It will be a special day when her family gather there to give her remains to the land where she grew up and to the love and mercy of God.

Elizabeth Winter (nee Foster) April 29th 1925 to June 6th 2015

James Street, Cleator Moor

On the West Cumbrian coastal plain in the North-West of England lie a string of villages near the once important sea port of Whitehaven the most important of which are Egremont, Frizington, Cleator and Cleator Moor. Due to deposits of coal and iron-ore they enjoyed a brief flourishing at the end of the 19th century and early in the 20th and in that time attracted considerable immigration from Ireland both Catholic and Protestant, Nationalist and Unionist. As has been the nature of the flourishings of the Industrial Revolution once the earth has been stripped of its treasures the people who worked on them, who built communities and shared histories are more or less left to fend for themselves and it was into such a community that my mother, Elizabeth Foster (known as Betty as a girl) was born. There was still a mine in Cleator Moor until the 1960s and I remember playing on the steep sided heap of slag there with local boys and watched the steam locomotives as they pulled trucks of material away from the mine. I spent my summers with my mother’s family and loved it although I did not understand the question, “Are you a Cat (a Catholic) or a Proddy-Dog (Protestant) ?” having been raised in the gentle South of England. In the second summer I spent in Cleator Moor the slag heap was gone and we played on the disused tracks of the mine railway. And my mother’s family were Protestant and very strictly so.

It was into this world that my mother was born. I wish I could tell you about her parents, my grandparents, but I know almost nothing about them for at some point in her early life she was taken in by her grandmother and lived the rest of her early years at 2 James Street, Cleator Moor, a tiny miners’ cottage with a toilet in the shed in the yard and no indoor bathroom. It was a household of women for the First World War had robbed them of men and my mother’s uncles, Tommy and John are both buried in military cemeteries in France and Belgium. It is said that their father died of a broken heart soon after. Their mother did not however, taking in her  grand-daughters, Annie and Winnie as well as my mother. It was a household full of images, the photographs of young soldiers on the mantlepiece. My mother did not know who they were and she did not ask. She did not know why Christmas Day was so sad either. It was years later that she learned that it was on Christmas Day 1918 that her Uncle John died from his wounds, sustained just before the war, in a military hospital in Belgium. I have seen his photograph. He was hardly more than a boy.

My mother revered her grandmother and stories about her were a part of my own childhood. I hope to meet this brave woman some day and to do her honour. She used to make my mother walk to Frizington each Sunday afternoon to visit her parents. After her grandmother died she never went again. I never met my grandparents or their son, my uncle and know nothing about their lives. I am not sure that I want to find out.

I must not give the impression that life was only cold and hard although growing up in the Depression with very little money must have been hard. My mother tells stories of winning a race at Sports Day at Montreal Primary in Cleator Moor. I have seen the certificate! She also loved to go dancing and for her, the outbreak of the Second World War meant interesting new dancing partners. She spoke of the slightly dangerous (and exciting?) French Canadians stationed nearby and Polish officers with their formal manners. They bowed stiffly to her when asking for a dance. She also spoke of having to climb in through the coal hole when she came home as the door to the house was locked against her.

I realise that this posting could become very long indeed so I must continue more quickly but I loved the stories of the mischievous side to my mother’s character and her sense of adventure too. She left Cleator Moor at the end of the war, heading down to Preston in Lancashire and from there she would go dancing in the Blackpool Tower ballroom getting the last bus back to Preston and walking alone through the darkened streets of the town. She also spoke of an insurance policy in her name maturing and how she spent it all on one holiday in Blackpool. But my own particular favourite story of her mischievous sense of fun was how, after she began to train as a nurse in London, she had been on a visit home and when returning by train fell in with some American soldiers. They must have been delighted to meet this very pretty nurse (I have seen photos from those days and she was very pretty indeed!)  and by the time they reached London she was rather drunk. It was my father who met her at the station and who, on greeting his very tipsy girlfriend bidding farewell to her new American friends, took her gently by the arm and steered her away, acting as if nothing had happened. My mother told me that it was at that moment that she decided that he was the man for her.

I have got slightly ahead of myself and must go back a little. My mother’s travels had by this point taking her to London where she trained as a nurse at the isolation hospital at Joyce Green in South East London. The hospital was by the banks of the River Thames situated there so that in a time of an epidemic in the city the sick could be loaded up on boats to be transported down the river to the hospital. The hospital required a farm to supply it, especially in times of emergency, and it was run by a young man called John Winter, my father.

My father had been raised in London, the son of Bert and Lucy Winter. Bert, my grandfather, was a London black cab taxi driver and my father’s first job before the outbreak of war was at Covent Garden Fruit and Vegetable Market in the heart of London. As with many men of his generation the war opened up doors that had until then been closed. My Father served in the Royal Artillery during the war, taking part in the Normandy landings of June 1944, and the battles through western Europe and into Germany, and when he was finally demobilised from the army in 1947 as a Sergeant Major he took the opportunity to go to Agricultural College and and spent his working life running farms. My mother and my father married in August 1952 and I was born, their first son, in February 1955.

I will write more of their life together in another posting soon but will end here by saying that my mother loved her new family. Her mother in law was good, strong and very kind and my mother wrote to her every week sharing news of her growing family. My grandmother told me years later that she too had been very drawn to her own mother in law who was good and kind, and as I was later to learn, Italian! I love the fact that I am descended from so many immigrants on both sides of my family! But what I mainly want to say here was that both women, my mother and my grandmother were drawn to strong, kind women. I have much to be grateful for to all the women in this story I have told so far.

END OF PART ONE