Chapter III

MY CONVERSATIONS WITH BROTHER ASS (being extracts from Pursewarden’s Notebook) WWith what a fearful compulsion we return to it again and again — like a tongue to a hollow tooth — this question of writing! Can writers talk nothing but shop then? No. But with old Darley I am seized with a sort of convulsive vertigo for, while we have everything in common, I find I cannot talk to him at all. But wait. I mean that I do talk: endlessly, passionately, hysterically without uttering a word aloud! There is no way to drive a wedge between his ideas which, ma foi, are thoughtful, orderly, the very essence of ‘soundness’. Two men propped on bar-stools thoughtfully gnawing at the universe as if at a stick of sugar-cane! The one speaks in a low, modulated voice, using language with tact and intuition; the other shifts from buttock to listless buttock shamefacedly shouting in his own mind, but only answering with an occasional affirmative or negative to these well-rounded propositions which are, for the most part, incontestably valuable and true! This would perhaps make the germ of a short story? (‘But Brother Ass, there is a whole dimension lacking to what you say. How is it possible for one to convey this in Oxford English?’) Still with sad penitential frowns the man on the high bar-stool proceeds with his exposition about the problem of the creative act — I ask you! From time to time he shoots a shyish sideways glance at his tormentor — for in a funny sort of way I do seem to torment him; otherwise he would not always be at me, aiming the button of his foil at the chinks in my self-esteem, or at the place where he believes I must keep my heart. No, we would be content with simpler conversational staples like the weather. In me he scents an enigma, something crying out for the probe. (‘But Brother Ass, I am as clear as a bell — a sancing bell! The problem is there, here, nowhere!’) At times while he is talking like this I have the sudden urge to jump on his back and ride him frantically up and down Rue Fuad, thrashing him with a Thesaurus and crying: ‘Awake, moon-calf! Let me take you by your long silken jackass’s ears and drive you at a gallop through the waxworks of our literature, among the clicking of Box Brownies each taking its monochrome snapshots of so-called reality! Together we will circumvent the furies and become celebrated for our depiction of the English scene, of English life which moves to the stately rhythm of an autopsy! Do you hear me, Brother Ass?’ He does not hear, he will not hear. His voice comes to me from a great way off, as if over a faulty land-line. ‘Hullo! Can you hear me?’ I cry, shaking the receiver. I hear his voice faintly against the roaring of Niagara Falls. ‘What is that? Did you say that you wished to contribute to English literature? What, to arrange a few sprigs of parsley over this dead turbot? To blow diligently into the nostrils of this corpse? Have you mobilized your means, Brother Ass? Have you managed to annul your early pot-training? Can you climb like a cat-burglar with loosened sphincters? But then what will you say to people whose affective life is that of hearty Swiss hoteliers? I will tell you. I will say it and save all you artists the trouble. A simple word. Edelweiss. Say it in a low well-modulated voice with a refined accent, and lubricate it with a sigh! The whole secret is here, in a word which grows above snowline! And then, having solved the problem of ends and means you will have to face another just as troublesome — for if by any chance a work of art should cross the channel it would be sure to be turned back at Dover on the grounds of being improperly dressed! It is not easy, Brother Ass. (Perhaps it would be wisest to ask the French for intellectual asylum?) But I see you will not heed me. You continue in the same unfaltering tone to describe for me the literary scene which was summed up once and for all by the poet Gray in the line “The lowing herd winds slowly o’er the lea”! Here I cannot deny the truth of what you say. It is cogent, it is prescient, it is carefully studied. But I have taken my own precautions against a nation of mental grannies. Each of my books bears a scarlet wrapper with the legend: NOT TO BE OPENED BY OLD WOMEN OF EITHER SEX. (Dear D.H.L. so wrong, so right, so great, may his ghost breathe on us all!)’ He puts down his glass with a little clock and sighing runs his fingers through his hair. Kindness is no excuse, I tell myself. Disinterested goodness is no exoneration from the basic demands of the artist’s life. You see, Brother Ass, there is my life and then the life of my life. They must belong as fruit and rind. I am not being cruel. It is simply that I am not indulgent! ‘How lucky not to be interested in writing’ says Darley with a touch of plaintive despair in his tone. ‘I envy you’. But he does not, really, not at all. Brother Ass, I will tell you a short story. A team of Chinese anthropologists arrived in Europe to study our habits and beliefs. Within three weeks they were all dead. They died of uncontrollable laughter and were buried with full military honours! What do you make of that? We have turned ideas into a paying form of tourism. Darley talks on with slanting eye buried in his gin-sling. I reply wordlessly. In truth I am deafened by the pomposity of my own utterances. They echo in my skull like the reverberating eructations of Zarathustra, like the wind whistling through Montaigne’s beard. At times I mentally seize him by the shoulders and shout: ‘Should literature be a path-finder or a bromide? Decide! Decide!’ He does not heed, does not hear me. He has just come from the library, from the pot-house, or from a Bach concert (the gravy still running down his chin). We have aligned our shoes upon the polished brass rail below the bar. The evening has begun to yawn around us with the wearisome promise of girls to be ploughed. And here is Brother Ass discoursing upon the book he is writing and from which he has been thrown, as from a horse, time and time again. It is not really art which is at issue, it is ourselves. Shall we always be content with the ancient tinned salad of the subsidized novel? Or the tired ice-cream of poems which cry themselves to sleep in the refrigerators of the mind? If it were possible to adopt a bolder scansion, a racier rhythm, we might all breathe more freely! Poor Darley’s books — will they always be such painstaking descriptions of the soul-states of … the human omelette? (Art occurs at the point where a form is sincerely honoured by an awakened spirit.) ‘This one’s on me.’ ‘No, old man, on me.’ ‘No. No; I insist.’ ‘No. It’s my turn.’ This amiable quibble allows me just the split second I need to jot down the salient points for my self-portrait on a rather ragged cuff. I think it covers the whole scope of the thing with admirable succinctness. Item one. ‘Like all fat men I tend to be my own hero.’ Item two. ‘Like all young men I set out to be a genius, but mercifully laughter intervened.’ Item three. ‘I always hoped to achieve the Elephant’s Eye view.’ Item four. ‘I realized that to become an artist one must shed the whole complex of egotisms which led to the choice of self-expression as the only means of growth! This because it is impossible I call The Whole Joke!’ Darley is talking of disappointments! But Brother Ass, disenchantment is the essence of the game. With what high hopes we invaded London from the provinces in those old dead days, our manuscripts bagging our suitcases. Do you recall? With what emotion we gazed over Westminster Bridge, reciting Wordsworth’s indifferent sonnet and wondering if his daughter grew up less beautiful for being French. The metropolis seemed to quiver with the portent of our talent, our skill, our discernment. Walking along the Mall we wondered who all those men were — tall hawk-featured men perched on balconies and high places, scanning the city with heavy binoculars. What were they seeking so earnestly? Who were they — so composed and steely-eyed? Timidly we stopped a policeman to ask him. ‘They are publishers’ he said mildly. Publishers! Our hearts stopped beating. ‘They are on the look-out for new talent.’ Great God! It was for us they were waiting and watching! Then the kindly policemen lowered his voice confidentially and said in hollow and reverent tones: ‘They are waiting for the new Trollope to be born!’ Do you remember, at these words, how heavy our suitcases suddenly felt? How our blood slowed, our footsteps lagged? Brother Ass, we had been bashfully thinking of a kind of illumination such as Rimbaud dreamed of — a nagging poem which was not didactic or expository but which infected — was not simply a rationalized intuition, I mean, clothed in isinglass! We had come to the wrong shop, with the wrong change! A chill struck us as we saw the mist falling in Trafalgar Square, coiling around us its tendrils of ectoplasm! A million muffin-eating moralists were waiting, not for us, Brother Ass, but for the plucky and tedious Trollope! (If you are dissatisfied with your form, reach for the curette.) Now do you wonder if I laugh a little off-key? Do you ask yourself what has turned me into nature’s bashful little aphorist? Disguised as an eiron, why who should it be But tuft-hunting, dram-drinking, toad-eating Me! We who are, after all, simply poor co-workers in the psyche of our nation, what can we expect but the natural automatic rejection from a public which resents interference? And quite right too. There is no injustice in the matter, for I also resent interference, Brother Ass, just as you do. No, it is not a question of being aggrieved, it is a question of being unlucky. Of the ten thousand reasons for my books’ unpopularity I shall only bother to give you the first, for it includes all the others. A puritan culture’s conception of art is something which will endorse its morality and flatter its patriotism. Nothing else. I see you raise your eyebrows. Even you, Brother Ass, realize the basic unreality of this proposition. Nevertheless it explains everything. A puritan culture, argal, does not know what art is — how can it be expected to care? (I leave religion to the bishops — there it can do most harm!) No croked legge, no blered eye, no part deformed out of kinde Nor yet so onolye half can be As is the inward suspicious minde. The wheel is patience on to which I’m bound. Time is this nothingness within the round. Gradually we compile our own anthologies of misfortune, our dictionaries of verbs and nouns, our copulas and gerundives. That symptomatic policeman of the London dusk first breathed the message to us! That kindly father-figure put the truth in a nutshell. And here we are both in a foreign city built of smegmatinted crystal and tinsel whose moeurs, if we described them, would be regarded as the fantasies of our disordered brains. Brother Ass, we have the hardest lesson of all to learn as yet — that truth cannot be forced but must be allowed to plead for itself! Can you hear me? The line is faulty again, your voice has gone far away. I hear the water rushing! Be bleak, young man, and let who will be sprightly, And honour Venus if you can twice nightly. All things being equal you should not refuse To ring the slow sad cowbell of the English muse! Art’s Truth’s Nonentity made quite explicit. If it ain’t this then what the devil is it? Writing in my room last night I saw an ant upon the table. It crossed near the inkwell, and I saw it hesitate at the whiteness of a sheet of paper on which I had written the word ‘Love’; my pen faltered, the ant turned back, and suddenly my candle guttered and went out. Clear octaves of yellow fight flickered behind my eyeballs. I had wanted to start a sentence with the words ‘Proponents of love’ — but the thought had guttered out with the candle! Later on, just before dropping off to sleep an idea struck me. On the wall above my bed I wrote in pencil the words: ‘What is to be done when one cannot share one’s own opinions about love?’ I heard my own exasperated sigh as I was dropping off to sleep. In the morning I awoke, clear as a perforated appendix, and wrote my own epitaph on the mirror with my shaving-stick: ‘I never knew which side my art was buttered’ Were the Last Words that poor Pursewarden uttered! As for the proponents of love, I was glad they had vanished for they would have led me irresistibly in the direction of sex — that bad debt which hangs upon my compatriots’ consciences. The quiddity! The veritable nub and quiddity of this disordered world, and the only proper field for the deployment of our talents, Brother Ass. But one true, honest unemphatic word in this department will immediately produce one of those neighing and whinnying acts peculiar to our native intellectuals! For them sex is either a Gold Rush or a Retreat from Moscow. And for us? No, but if we are to be a moment serious I will explain what I mean. (Cuckow, Cuckow, a merry note, unpleasing to the pigskin ear.) I mean more than they think. (The strange sad hermaphrodite figure of the London dusk — the Guardsman waiting in Ebury Street for the titled gent.) No, quite another region of enquiry which cannot be reached without traversing this terrain vague of the partial spirits. Our topic, Brother Ass, is the same, always and irremediably the same — I spell the word for you: l-o-v-e. Four letters, each letter a volume! The point faible of the human psyche, the very site of the carcinoma maxima! How, since the Greeks, has it got mixed up with the cloaca maxima? It is a complete mystery to which the Jews hold the key unless my history is faulty. For this gifted and troublesome race which has never known art, but exhausted its creative processes purely in the construction of ethical systems, has fathered on us all, literally impregnated the Western European psyche with, the whole range of ideas based on ‘race’ and sexual containment in the furtherance of the race! I hear Balthazar growling and lashing his tail! But where the devil do these fantasies of purified bloodstreams come from? Am I wrong to turn to the fearful prohibitions listed in Leviticus for an explanation of the manic depressive fury of Plymouth Brethren and a host of other dismal sectarians? We have had our testicles pinched for centuries by the Mosaic Law; hence the wan and pollarded look of our young girls and boys. Hence the mincing effrontery of adults willed to perpetual adolescence! Speak, Brother Ass! Do you heed me? If I am wrong you have only to say so! But in my conception of the four-letter word — which I am surprised has not been blacklisted with the other three by the English printer — I am somewhat bold and sweeping. I mean the whole bloody range — from the little greenstick fractures of the human heart right up to its higher spiritual connivance with the … well, the absolute ways of nature, if you like. Surely, Brother Ass, this is the improper study of man? The main drainage of the soul? We could make an atlas of our sighs! Zeus gets Hera on her back But finds that she has lost the knack. Extenuated by excesses She is unable, she confesses. Nothing daunted Zeus, who wise is, Tries a dozen good disguises. Eagle, ram, and bull and bear Quickly answer Hera’s prayer. One knows a God should be prolix, But … think of all those different ! But I break off here in some confusion, for I see that I am in danger of not taking myself as seriously as I should! And this is an unpardonable offence. Moreover I missed your last remark which was something about the choice of a style. Yes, Brother Ass, the choice of a style is most important; in the market garden of our domestic culture you will find strange and terrible blooms with every stamen standing erect. Oh, to write like Ruskin! When poor Effie Grey tried to get to his bed, he shoo’d the girl away! Oh, to write like Carlyle! Haggis of the mind. When a Scotsman comes to toun Can Spring be far behind? No. Everything you say is truthful and full of point; relative truth, and somewhat pointless point, but nevertheless I will try and think about this invention of the scholiasts, for clearly style is as important to you as matter to me. How shall we go about it? Keats, the word-drunk, searched for resonance among vowel-sounds which might give him an echo of his inner self. He sounded the empty coffin of his early death with patient knuckles, listening to the dull resonances given off by his certain immortality. Byron was off-hand with English, treating it as master to servant; but the language, being no lackey, grew up like tropic lianas between the cracks of his verses, almost strangling the man. He really lived, his life was truly imaginary; under the figment of the passional self there is a mage, though he himself was not aware of the fact. Donne stopped upon the exposed nerve, jangling the whole cranium. Truth should make one wince, he thought. He hurts us, fearing his own facility; despite the pain of the stopping his verse must be chewed to rags. Shakespeare makes all Nature hang its head. Pope, in an anguish of method, like a constipated child, sandpapers his surfaces to make them slippery for our feet. Great stylists are those who are least certain of their effects. The secret lack in their matter haunts them without knowing it! Eliot puts a cool chloroform pad upon a spirit too tightly braced by the information it has gathered. His honesty of measure and his resolute bravery to return to the headsman’s axe is a challenge to us all; but where is the smile? He induces awkward sprains at a moment when we are trying to dance! He has chosen greyness rather than light, and he shares his portion with Rembrandt. Blake and Whitman are awkward brown paper parcels full of vessels borrowed from the temple which tumble all over the place when the string breaks. Longfellow heralds the age of invention for he first thought out the mechanical piano. You pedal, it recites. Lawrence was a limb of the genuine oak-tree, with the needed girth and span. Why did he show them that it mattered, and so make himself vulnerable to their arrows? Auden also always talks. He has manumitted the colloquial…. But here, Brother Ass, I break off; for clearly this is not higher or even lower criticism! I do not see this sort of fustian going down at our older universities where they are still painfully trying to extract from art some shadow of justification for their way of life. Surely there must be a grain of hope, they ask anxiously? After all, there must be a grain of hope for decent honest Christian folk in all this rigmarole which is poured out by our tribe from generation to generation. Or is art simply the little white stick which is given to the blind man and by the help of which he tap tap taps along a road he cannot see but which he is certain is there? Brother Ass, it is for you to decide! When I was chided by Balthazar for being equivocal I replied, without a moment’s conscious thought: ‘Words being what they are, people being what they are, perhaps it would be better always to say the opposite of what one means?’ Afterwards, when I reflected on this view (which I did not know that I held) it seemed to me really eminently sage! So much for conscious thought: you see, we Anglo-Saxons are incapable of thinking for ourselves; about, yes. In thinking about ourselves we put up every kind of pretty performance in every sort of voice, from cracked Yorkshire to the hot-potato-in-the-mouth voice of the BBC. There we excel, for we see ourselves at one remove from reality, as a subject under a microscope. This idea of objectivity is really a flattering extension of our sense of humbug. When you start to think for yourself it is impossible to cant — and we live by cant! Ah! I hear you say with a sigh, another of those English writers, eminent jailors of the soul! How they weary and disturb us! Very true and very sad. Hail! Albion drear, fond home of cant! Pursewarden sends thee greetings scant. Thy notions he’s turned back to front Abhorring cant, adoring **** But if you wish to enlarge the image turn to Europe, the Europe which spans, say, Rabelais to de Sade. A progress from the belly-consciousness to the head-consciousness, from flesh and food to sweet (sweet!) reason. Accompanied by all the interchanging ills which mock us. A progress from religious ecstasy to duodenal ulcer! (It is probably healthier to be entirely brainless.) But, Brother Ass, this is something which you did not take into account when you chose to compete for the Heavyweight Belt for Artists of the Millennium. It is too late to complain. You thought you would somehow sneak by the penalties without being called upon to do more than demonstrate your skill with words. But words … they are only an Aeolian harp, or a cheap xylophone. Even a sea-lion can learn to balance a football on its nose or to play the slide trombone in a circus. What lies beyond…? No, but seriously, if you wished to be — I do not say original but merely contemporary — you might try a four-card trick in the form of a novel; passing a common axis through four stories, say, and dedicating each to one of the four winds of heaven. A continuum, forsooth, embodying not a temps retrouvé but a temps delivré. The curvature of space itself would give you stereoscopic narrative, while human personality seen across a continuum would perhaps become prismatic? Who can say? I throw the idea out. I can imagine a form which, if satisfied, might raise in human terms the problems of causality or indeterminacy…. And nothing very recherché either. Just an ordinary Girl Meets Boy story. But tackled in this way you would not, like most of your contemporaries, be drowsily cutting along a dotted line! That is the sort of question which you will one day be forced to ask yourself (‘We will never get to Mecca!’ as the Tchekhov sisters remarked in a play, the title of which I have forgotten.) Nature he loved, and next to nature nudes, He strove with every woman worth the strife, Warming both cheeks before the fire of life, And fell, doing battle with a million prudes. Who dares to dream of capturing the fleeting image of truth in all its gruesome multiplicity? (No, no, let us dine cheerfully off scraps of ancient discarded poultice and allow ourselves to be classified by science as wet and dry bobs.) Whose are the figures I see before me, fishing the brackish reaches of the C. of E.? One writes, Brother Ass, for the spiritually starving, the castaways of the soul! They will always be a majority even when everyone is a state-owned millionaire. Have courage, for here you will always be master of your audience! Genius which cannot be helped should be politely ignored. Nor do I mean that it is useless to master and continuously practise your craft. No. A good writer should be able to write anything. But a great writer is the servant of compulsions which are ordained by the very structure of the psyche and cannot be disregarded. Where is he? Where is he? Come, let us collaborate on a four- or five-decker job, shall we? ‘Why the Curate Slipped’ would be a good title. Quick, they are waiting, those hypnagogic figures among the London minarets, the muezzin of the trade. ‘Does Curate get girl as well as stipend, or only stipend? Read the next thousand pages and find out!’ English life in the raw — like some pious melodrama acted by criminal churchwardens sentenced to a lifetime of sexual misgivings! In this way we can put a tea-cosy over reality to our mutual advantage, writing it all in the plain prose which is only just distinguishable from galvanized iron. In this way we will put a lid on a box with no sides! Brother Ass, let us conciliate a world of listless curmudgeons who read to verify, not their intuitions, but their prejudices! I remember old Da Capo saying one afternoon: ‘Today I had five girls. I know it will seem excessive to you. I was not trying to prove anything to myself. But if I said that I had merely blended five teas to suit my palate or five tobaccos to suit my pipe, you would not give the matter a second thought. You would, on the contrary, admire my eclecticism, would you not?’ The belly-furbished Kenilworth at the F.O. once told me plaintively that he had ‘just dropped in’ on James Joyce out of curiosity, and was surprised and pained to find him rude, arrogant and short-tempered. ‘But’ I said ‘he was paying for his privacy by giving lessons to niggers at one and six an hour! He might have been entitled to feel safe from ineffables like yourself who imagine that art is something to which a good education automatically entitles you; that it is a part of a social equipment, class aptitude, like painting water-colours was for a Victorian gentlewoman! I can imagine his poor heart sinking as he studied your face, with its expression of wayward condescension — the fathomless self-esteem which one sees occasionally flit across the face of a goldfish with a hereditary title!’ After this we never spoke, which was what I wanted. The art of making necessary enemies! Yet one thing I liked in him: he pronounced the word ‘Civilization’ as if it had an S-bend in it. (Brother Ass is on symbolism now, and really talking good sense, I must admit.) Symbolism! The abbreviation of language into poem. The heraldic aspect of reality! Symbolism is the great repair-outfit of the psyche, Brother Ass, the fond de pouvoir of the soul. The sphincter-loosening music which copies the ripples of the soul’s progress through human flesh, playing in us like electricity! (Old Parr, when he was drunk, said once: ‘Yes, but it hurts to realize!’) Of course it does. But we know that the history of literature is the history of laughter and pain. The imperatives from which there is no escape are: Laugh till it hurts, and hurt till you laugh! The greatest thoughts are accessible to the least of men. Why do we have to struggle so? Because understanding is a function not of ratiocination but of the psyche’s stage of growth. There, Brother Ass, is the point at which we are at variance. No amount of explanation can close the gap. Only realization! One day you are going to wake from your sleep shouting with laughter. Ecco! About Art I always tell myself: while they are watching the firework display, yclept Beauty, you must smuggle the truth into their veins like a filter-passing virus! This is easier said than done. How slowly one learns to embrace the paradox! Even I am not there as yet; nevertheless, like that little party of explorers, ‘Though we were still two days’ march from the falls we suddenly heard their thunder growing up in the distance’! Ah! those who merit it may one day be granted a rebirth-certificate by a kindly Government Department. This will entitle them to receive everything free of charge — a prize reserved for those who want nothing. Celestial economics, about which Lenin is strangely silent! Ah! the gaunt faces of the English muses! Pale distressed gentlewomen in smocks and beads, dispensing tea and drop-scones to the unwary! The foxy faces Of Edwardian Graces Horse-faces full of charm With strings of beads And a packet of seeds And an ape-tuft under each arm! Society! Let us complicate existence to the point of drudgery so that it acts as a drug against reality. Unfair! Unfair! But, my dear Brother Ass, the sort of book I have in mind will be characterized by the desired quality which will make us rich and famous: it will be characterized by a total lack of codpiece! When I want to infuriate Balthazar I say: ‘Now if the Jews would only assimilate they would give us a valuable lead in the matter of breaking down puritanism everywhere. For they are the licence-holders and patentees of the closed system, the ethical response! Even our absurd food prohibitions and inhibitions are copied from their melancholy priest-ridden rigmarole about flesh and fowl. Aye! We artists are not interested in policies but in values — this is our field of battle! If once we could loosen up, relax the terrible grip of the so-called Kingdom of Heaven which has made the earth such a blood-soaked place, we might rediscover in sex the key to a metaphysical search which is our raison d’être here below! If the closed system and the moral exclusiveness on divine right were relaxed a little what could we not do?’ What indeed? But the good Balthazar smokes his Lakadif gloomily and shakes his shaggy head. I think of the black velvet sighs of Juliet and fall silent. I think of the soft white knosps — unopened flower-shapes — which decorate the tombs of Moslem women! The slack, soft insipid mansuetude of these females of the mind! No, clearly my history is pretty weak. Islam also libs as the Pope does. Brother Ass, let us trace the progress of the European artist from problem-child to case-history, from case-history to crybaby! He has kept the psyche of Europe alive by his ability to be wrong, by his continual cowardice — this is his function! Cry-baby of the Western World! Cry-babies of the world unite! But let me hasten to add, lest this sounds cynical or despairing, that I am full of hope. For always, at every moment of time, there is a chance that the artist will stumble upon what I can only call The Great Inkling! Whenever this happens he is at once free to enjoy his fecundating role; but it can never really happen as fully and completely as it deserves until the miracle comes about — the miracle of Pursewarden’s Ideal Commonwealth! Yes, I believe in this miracle. Our very existence as artists affirms it! It is the act of yea-saying about which the old poet of the city speaks in a poem you once showed me in translation.* The fact of an artist being born affirms and reaffirms this in every generation. The miracle is there, on ice so to speak. One fine day it will blossom: then the artist suddenly grows up and accepts the full responsibility for his origins in the people, and when simultaneously the people recognize his peculiar significance and value, and greet him as the unborn child in themselves, the infant Joy! I am certain it will come. At the moment they are like wrestlers nervously circling one another, looking for the hold. But when it comes, this great blinding second of illumination — only then shall we be able to dispense with hierarchy as a social form. The new society — so different from anything we can imagine now — will be born around the small strict white temple of the Infant Joy! Men and women will group themselves around it, the protoplasmic growth of the village, the town, the capital! Nothing stands in the way of this Ideal Commonwealth, save that in every generation the vanity and laziness of the artist has always matched the self-indulgent blindness of the people. But prepare, prepare! It is on the way. It is here, there, nowhere! The great schools of love will arise, and sensual and intellectual knowledge will draw their impetus from each other. The human animal will be uncaged, all his dirty cultural straw and coprolitic refuse of belief cleaned out. And the human spirit, radiating light and laughter, will softly tread the green grass like a dancer; will emerge to cohabit with the time-forms and give children to the world of the elementaries — undines and salamanders, sylphs and sylvestres, Gnomi and Vulcani, angels and gnomes. Yes, to extend the range of physical sensuality to embrace mathematics and theology: to nourish not to stunt the intuitions. For culture means sex, the root-knowledge, and where the faculty is derailed or crippled, its derivatives like religion come up dwarfed or contorted — instead of the emblematic mystic rose you get Judaic cauliflowers like Morons or Vegetarians, instead of artists you get cry-babies, instead of philosophy semantics. The sexual and the creative energy go hand in hand. They convert into one another — the solar sexual and the lunar spiritual holding an eternal dialogue. They ride the spiral of time together. They embrace the whole of the human motive. The truth is only to be found in our own entrails — the truth of Time. ‘Copulation is the lyric of the mob!’ Aye, and also the university of the soul: but a university at present without endowments, without books or even students. No, there are a few. How wonderful the death-struggle of Lawrence: to realize his sexual nature fully, to break free from the manacles of the Old Testament; flashing down the firmament like a great white struggling man-fish, the last Christian martyr. His struggle is ours — to rescue Jesus from Moses. For a brief moment it looked possible, but St Paul restored the balance and the iron handcuffs of the Judaic prison closed about the growing soul forever. Yet in The Man Who Died he tells us plainly what must be, what the reawakening of Jesus should have meant — the true birth of free man. Where is he? What has happened to him? Will he ever come? My spirit trembles with joy as I contemplate this city of light which a divine accident might create before our very eyes at any moment! Here art will find its true form and place, and the artist can play like a fountain without contention, without even trying. For I see art more and more clearly as a sort of manuring of the psyche. It has no intention, that is to say no theology. By nourishing the psyche, by dunging it up, it helps it to find its own level, like water. That level is an original innocence — who invented the perversion of Original Sin, that filthy obscenity of the West? Art, like a skilled masseur on a playing-field, is always standing by to help deal with casualties; and just as a masseur does, its ministrations ease up the tensions of the psyche’s musculature. That is why it always goes for the sore places, its fingers pressing upon the knotted muscles, the tendon afflicted with cramp — the sins, perversions, displeasing points which we are reluctant to accept. Revealing them with its harsh kindness it unravels the tensions, relaxes the psyche. The other part of the work, if there is any other work, must belong to religion. Art is the purifying factor merely. It predicates nothing. It is the handmaid of silent content, essential only to joy and to love! These strange beliefs, Brother Ass, you will find lurking under my mordant humours, which may be described simply as a technique of therapy. As Balthazar says: ‘A good doctor, and in a special sense the psychologist, makes it quite deliberately, slightly harder for the patient to recover too easily. You do this to see if his psyche has any real bounce in it, for the secret of healing is in the patient and not the doctor. The only measure is the reaction!’ I was born under Jupiter, Hero of the Comic Mode! My poems, like soft music invading the encumbered senses of young lovers left alone at night…. What was I saying? Yes, the best thing to do with a great truth, as Rabelais discovered, is to bury it in a mountain of follies where it can comfortably wait for the picks and shovels of the elect. Between infinity and eternity stretches the thin hard tightrope human beings must walk, joined at the waist! Do not let these unamiable propositions dismay you, Brother Ass. They are written down in pure joy, uncontaminated by a desire to preach! I am really writing for an audience of the blind — but aren’t we all? Good art points, like a man too ill to speak, like a baby! But if instead of following the direction it indicates you take it for a thing in itself, having some sort of absolute value, or as a thesis upon something which can be paraphrased, surely you miss the point; you lose yourself at once among the barren abstractions of the critic? Try to tell yourself that its fundamental object was only to invoke the ultimate healing silence — and that the symbolism contained in form and pattern is only a frame of reference through which, as in a mirror, one may glimpse the idea of a universe at rest, a universe in love with itself. Then like a babe in arms you will ‘milk the universe at every breath’! We must learn to read between the lines, between the lives. Liza used to say: ‘But its very perfection makes one sure that it will come to an end.’ She was right; but women will not accept time and the dictates of the death-divining second. They do not see that a civilization is simply a great metaphor which describes the aspirations of the individual soul in collective form — as perhaps a novel or a poem might do. The struggle is always for greater consciousness. But alas! Civilizations die in the measure that they become conscious of themselves. They realize, they lose heart, the propulsion of the unconscious motive is no longer there. Desperately they begin to copy themselves in the mirror. It is no use. But surely there is a catch in all this? Yes, Time is the catch! Space is a concrete idea, but Time is abstract. In the scar tissue of Proust’s great poem you see that so clearly; his work is the great academy of the time-consciousness. But being unwilling to mobilize the meaning of time he was driven to fall back on memory, the ancestor of hope! Ah! but being a Jew he had hope — and with Hope comes the irresistible desire to meddle. Now we Celts mate with despair out of which alone grows laughter and the desperate romance of the eternally hopeless. We hunt the unattainable, and for us there is only a search unending. For him it would mean nothing, my phrase ‘the prolongation of childhood into art’. Brother Ass, the diving-board, the trapeze, lie just to the eastward of this position! A leap through the firmament to a new status — only don’t miss the ring! Why for example don’t they recognize in Jesus the great Ironist that he is, the comedian? I am sure that two-thirds of the Beatitudes are jokes or squibs in the manner of Chuang Tzu. Generations of mystagogues and pedants have lost the sense. I am sure of it however because he must have known that Truth disappears with the telling of it. It can only be conveyed, not stated; irony alone is the weapon for such a task. Or let us turn to another aspect of the thing; it was you, just a moment ago, who mentioned our poverty of observation in all that concerns each other — the limitations of sight itself. Bravely spoken! But translated spiritually you get the picture of a man walking about the house, hunting for the spectacles which are on his forehead. To see is to imagine! And what, Brother Ass, could be a better illustration than your manner of seeing Justine, fitfully lit up in the electric signs of the imagination? It is not the same woman evidently who set about besieging me and who was finally driven off by my sardonic laughter. What you saw as soft and appealing in her seemed to me a specially calculated hardness, not which she invented, but which you evoked in her. All that throaty chatter, the compulsion to exteriorize hysteria, reminded me of a feverish patient plucking at a sheet! The violent necessity to incriminate life, to explain her soul-states, reminded me of a mendicant soliciting pity by a nice exhibition of sores. Mentally she always had me scratching myself! Yet there was much to admire in her and I indulged my curiosity in exploring the outlines of her character with some sympathy — the configurations of an unhappiness which was genuine, though it always smelt of grease paint! The child, for example! ‘I found it, of course. Or rather Mnemjian did. In a brothel. It died from something, perhaps meningitis. Darley and Nessim came and dragged me away. All of a sudden I realized that I could not bear to find it; all the time I hunted I lived on the hope of finding it. But this thing, once dead, seemed suddenly to deprive me of all purpose. I recognized it, but my inner mind kept crying out that it was not true, refusing to let me recognize it, even though I already had consciously done so!’ The mixture of conflicting emotions was so interesting that I jotted them down in my notebook between a poem and a recipe for angel bread which I got from El Kalef. Tabulated thus: 1. Relief at end of search. 2. Despair at end of search; no further motive force in life. 3. Horror at death. 4. Relief at death. What future possible for it? 5. Intense shame (don’t understand this). 6. Sudden desire to continue search uselessly rather than admit truth. 7. Preferred to continue to feed on false hopes! A bewildering collection of fragments to leave among the analects of a moribund poet! But here was the point I was trying to make. She said: ‘Of course neither Nessim nor Darley noticed anything. Men are so stupid, they never do. I would have been able to forget it even perhaps, and dream that I had never really discovered it, but for Mnemjian, who wanted the reward, and was so convinced of the truth of his case that he made a great row. There was some talk of an autopsy by Balthazar. I was foolish enough to go to his clinic and offer to bribe him to say it was not my child. He was pretty astonished. I wanted him to deny a truth which I so perfectly knew to be true, so that I should not have to change my outlook. I would not be deprived of my sorrow, if you like; I wanted it to go on — to go on passionately searching for what I did not dare to find. I even frightened Nessim and incurred his suspicions with my antics over his private safe. So the matter passed off, and for a long time I still went on automatically searching until underneath I could stand the strain of the truth and come to terms with it. I see it so clearly, the divan, the tenement.’ Here she put on her most beautiful expression, which was one of intense sadness, and put her hands upon her breasts. Shall I tell you something? I suspected her of lying; it was an unworthy thought but then … I am an unworthy person. I: ‘Have you ever been back to the place?’ She: ‘No. I have often wanted to, but did not dare.’ She shuddered a little. ‘In my memory I have become attached to that old divan. It must be knocking about somewhere. You see, I am still half convinced it was all a dream.’ At once I took up my pipe, violin and deerstalker like a veritable Sherlock. I have always been an X-marks-the-spot man. ‘Let us go and revisit it’ I said briskly. At the worst, I thought, such a visitation would be cathartic. It was in fact a supremely practical thing to suggest, and to my surprise she at once rose and put on her coat. We walked silently down through the western edges of the town, arm in arm. There was some kind of festival going on in the Arab town which was blazing with electric fight and flags. Motionless sea, small high clouds, and a moon like a disapproving archimandrite of another faith. Smell of fish, cardamon seed and frying entrails packed with cummin and garlic. The air was full of the noise of mandolines scratching their little souls out on the night, as if afflicted with fleas — scratching until the blood came on the lice-intoxicated night! The air was heavy. Each breath invisibly perforated it. You felt it come in and out of the lungs as if in a leather bellows. Eheu! It was grisly all that light and noise, I thought. And they talk of the romance of the East! Give me the Metropole at Brighton any day! We traversed this sector of light with quick deliberate step. She walked unerringly, head bent, deep in thought. Then gradually the streets grew darker, faded into the violet of darkness, became narrower, twisted and turned. At last we came to a great empty space with starlight. A dim great barrack of a building. She moved slowly now, with less certainty, hunting for a door. In a whisper she said ‘This place is run by old Mettrawi. He is bedridden. The door is always open. But he hears everything from his bed. Take my hand.’ I was never a great fire-eater and I must confess to a certain uneasiness as we walked into this bandage of total blackness. Her hand was firm and cool, her voice precise, unmarked by any range of emphasis, betraying neither excitement nor fear. I thought I heard the scurrying of immense rats in the rotten structure around me, the very rafters of night itself. (Once in a thunderstorm among the ruins I had seen their fat wet glittering bodies flash here and there as they feasted on garbage.) ‘Please God, remember that even though I am an English poet I do not deserve to be eaten by rats’ I prayed silently. We had started to walk down a long corridor of blackness with the rotten wooden boards creaking under us; here and there was one missing, and I wondered if we were not walking over the bottomless pit itself! The air smelt of wet ashes and that unmistakable odour of black flesh when it is sweating. It is quite different from white flesh. It is dense, foetid, like the lion’s cage at the Zoo. The Darkness itself was sweating — and why not? The Darkness must wear Othello’s skin. Always a timorous fellow, I suddenly wanted to go to the lavatory but I crushed the thought like a blackbeetle. Let my bladder wait. On we went, and round two sides of a … piece of darkness floored with rotten boards. Then suddenly she whispered: ‘I think we are there!’ and pushed open a door upon another piece of impenetrable darkness. But it was a room of some size for the air was cool. One felt the space though one could see nothing whatsoever. We both inhaled deeply. ‘Yes’ she whispered thoughtfully and, groping in her velvet handbag for a box of matches, hesitantly struck one. It was a tall room, so tall that it was roofed by darkness despite the yellow flapping of the match-flame; one huge shattered window faintly reflected starlight. The walls were of verdigris, the plaster peeling everywhere, and their only decoration was the imprint of little blue hands which ran round the four walls in a haphazard pattern. As if a lot of pygmies had gone mad with blue paint and then galloped all over the walls standing on their hands! To the left, a little off centre, reposed a large gloomy divan, floating upon the gloom like a Viking catafalque; it was a twice-chewed relic of some Ottoman calif, riddled with holes. The match went out. ‘There it is’ she said and putting the box into my hand she left my side. When I lit up again she was sitting beside the divan with her cheek resting upon it, softly stroking it with the palm of her hand. She was completely composed. She stroked it with a calm voluptuous gesture and then crossed her paws on it, reminding me of a lioness sitting astride its lunch. The moment had a kind of weird tension, but this was not reflected on her face. (Human beings are like pipe-organs, I thought. You pull out a stop marked ‘Lover’ or ‘Mother’ and the requisite emotions are unleashed — tears or sighs or endearments. Sometimes I try and think of us all as habit-patterns rather than human beings. I mean, wasn’t the idea of the individual soul grafted on us by the Greeks in the wild hope that, by its sheer beauty, it would ‘take’ — as we say of vaccination? That we might grow up to the size of the concept and grow the heavenly flame in each of our hearts? Has it taken or hasn’t it? Who can say? Some of us still have one, but how vestigial it seems. Perhaps….) ‘They have heard us.’ Somewhere in the darkness there was a thin snarl of voice, and the silence became suddenly padded out with the scamper of feet upon rotted woodwork. In the expiring flicker of the match I saw, as if somewhere very far away, a bar of light — like a distant furnace door opening in heaven. And voices now, the voices of ants! The children came through a sort of hatch or trap-door made of darkness, in their cotton nightgowns, absurdly faded. With rings on their fingers and bells on their toes. She shall have music wherever she goes! One of them carried a waxlight floating in a saucer. They twanged nasally about us, interrogating our needs with blasting frankness — but they were surprised to see Justine sitting beside the Viking catafalque, her head (now smiling) half turned towards them. ‘I think we should leave’ I said in a low voice, for they smelt dreadfully these tiny apparitions, and they showed a disagreeable tendency to twine their skinny arms about my waist as they wheedled and intoned. But Justine turned to one and said: ‘Bring the light here, where we can all see.’ And when the light was brought she suddenly turned herself, crossed her legs under her, and in the high ringing tone of the street storyteller she intoned: ‘Now gather about me, all ye blessed of Allah, and hear the wonders of the story I shall tell you.’ The effect was electric; they settled about her like a pattern of dead leaves in a wind, crowding up close together. Some even climbed on to the old divan, chuckling and nudging with delight. And in the same rich triumphant voice, saturated with unshed tears, Justine began again in the voice of the professional story-teller: ‘Ah, listen to me, all ye true believers, and I will unfold to you the story of Yuna and Aziz, of their great many-petalled love, and of the mishaps which befell them from the doing of Abu Ali Saraq el-Maza. In those days of the great Califate, when many heads fell and armies marched….’ It was a wild sort of poetry for the place and the time — the little circle of wizened faces, the divan, the flopping light; and the strangely captivating lilt of the Arabic with its heavy damascened imagery, the thick brocade of alliterative repetitions, the nasal twanging accents, gave it a laic splendour which brought tears to my eyes — gluttonous tears! It was such a rich diet for the soul! It made me aware how thin the fare is which we moderns supply to our hungry readers. The epic contours, that is what her story had! I was envious. How rich these beggar children were. And I was envious too of her audience. Talk of suspended judgement! They sank into the imagery of her story like plummets. One saw, creeping out like mice, their true souls — creeping out upon those painted masks in little expressions of wonder, suspense and joy. In that yellow gloaming they were expressions of a terrible truth. You saw how they would be in middle age — the witch, the good wife, the gossip, the shrew. The poetry had stripped them to the bone and left only their natural selves to flower thus in expressions faithfully portraying their tiny stunted spirits! How could I help but admire her for giving me one of the most significant and memorable moments of a writer’s life? I put my arm about her shoulders and sat, as rapt as any of them, following the long sinuous curves of the immortal story as it unfolded before our eyes. They could hardly bear to part with us when at last the story came to an end. They clung to her, pleading for more. Some picked the hem of her skirt and kissed it in an agony of pleading. ‘There is no time’ she said, smiling calmly. ‘But I will come again, my little ones.’ They hardly heeded the money she distributed but thronged after us along the dark corridors to the blackness of the square. At the corner I looked back but could only see the flicker of shadows. They said farewell in voices of heartbreaking sweetness. We talked in deep contented silence across the shattered, time-corrupted town until we reached the cool seafront; and stood a long time leaning upon the cold stone piers above the sea, smoking and saying nothing! At last she turned to me a face of tremendous weariness and whispered: ‘Take me home, now. I’m dead tired.’ And so we hailed a pottering gharry and swung along the Corniche as sedately as bankers after a congress. ‘I suppose we are all hunting for the secrets of growth!’ was all she said as we parted. It was a strange remark to make at parting. I watched her walk wearily up the steps to the great house groping for her key. I still felt drunk with the story of Yuna and Aziz! Brother Ass, it is a pity that you will never have a chance to read all this tedious rigmarole; it would amuse me to study your puzzled expression as you did so. Why should the artist always be trying to saturate the world with his own anguish, you asked me once. Why indeed? I will give you another phrase: emotional gongorism! I have always been good at polite phrasemaking. Loneliness and desire, Lord of the Flies, Are thy unholy empire and The self’s inmost surprise! Come to these arms, my dear old Dutch And firmly bar the door I could not love thee, dear, so much Loved I not more! And later, aimlessly walking, who should I encounter but the slightly titubating Pombal just back from the Casino with a chamber-pot full of paper money and a raging thirst for a last beaker of champagne which we took together at the Etoile. It was strange that I had no taste for a girl that night; somehow Yuna and Aziz had barred the way. Instead I straggled back to Mount Vulture with a bottle in my mackintosh pocket, to confront once more the ill-starred pages of my book which, twenty years from now, will be the cause of many a thrashing among the lower forms of our schools. It seemed a disastrous sort of gift to be offering to the generations as yet unborn; I would rather have left them something like Yuna and Aziz, but it hasn’t been possible since Chaucer; the sophistication of the laic audience is perhaps to blame? The thought of all those smarting little bottoms made me close my notebooks with a series of ill-tempered snaps. Champagne is a wonderfully soothing drink, however, and prevented me from being too cast-down. Then I stumbled upon the little note which you, Brother Ass, had pushed under the door earlier in the evening: a note which complimented me on the new series of poems which the Anvil was producing (a misprint per line); and writers being what they are I thought most kindly of you, I raised my glass to you. In my eyes you had become a critic of the purest discernment; and once more I asked myself in exasperated tones why the devil I had never wasted more time on you? It was really remiss of me. And falling asleep I made a mental note to take you to dinner the next evening and talk your jackass’s head off — about writing, of course, what else? Ah! but that is the point. Once a writer seldom a talker; I knew that, speechless as Goldsmith, I should sit hugging my hands in my armpits while you did the talking! In my sleep I dug up a mummy with poppy-coloured lips, dressed in the long white wedding dress of the Arab sugar-dolls. She smiled but would not awake, though I kissed her and talked to her persuasively. Once her eyes half opened; but they closed again and she lapsed back into smiling sleep. I whispered her name which was Yuna, but which had unaccountably become Liza. And as it was no use I interred her once more among the shifting dunes where (the wind-shapes were changing fast) there would be no trace remaining of the spot. At dawn I woke early and took a gharry down to the Rushdi beach to cleanse myself in the dawn-sea. There was not a soul about at that time save Clea, who was on the far beach in a blue bathing-costume, her marvellous hair swinging about her like a blonde Botticelli. I waved and she waved back, but showed no inclination to come and talk which made me grateful. We lay, a thousand yards apart, smoking and wet as seals. I thought for an instant of the lovely burnt coffee of her summer flesh, with the little hairs on her temples bleached to ash. I inhaled her metaphorically, like a whiff of roasting coffee, dreaming of the white thighs with those small blue veins in them! Well, well … she would have been worth taking trouble over had she not been so beautiful. That brilliant glance exposed everything and forced me to take shelter from her. One could hardly ask her to bandage them in order to be made love to! And yet … like the black silk stockings some men insist on! Two sentences ending with a preposition! What is poor Purse-warden coming to? His prose created grievous lusts Among the middle classes His propositions were decried As dangerous for the masses His major works were classified Among the noxious gases England awake! Brother Ass, the so-called act of living is really an act of the imagination. The world — which we always visualize as ‘the outside’ World — yields only to self-exploration! Faced by this cruel, yet necessary paradox, the poet finds himself growing gills and a tail, the better to swim against the currents of unenlightenment. What appears to be perhaps an arbitrary act of violence is precisely the opposite, for by reversing process in this way, he unites the rushing, heedless stream of humanity to the still, tranquil, motionless, odourless, tasteless plenum from which its own motive essence is derived. (Yes, but it hurts to realize!) If he were to abandon his role all hope of gaining a purchase on the slippery surface of reality would be lost, and everything in nature would disappear! But this act, the poetic act, will cease to be necessary when everyone can perform it for himself. What hinders them, you ask? Well, we are all naturally afraid to surrender our own pitifully rationalized morality — and the poetic jump I’m predicating lies the other side of it. It is only terrifying because we refuse to recognize in ourselves the horrible gargoyles which decorate the totem poles of our churches — murderers, liars, adulterers and so on. (Once recognized, these papier-maché masks fade.) Whoever makes this enigmatic leap into the heraldic reality of the poetic life discovers that truth has its own built-in morality! There is no need to wear a truss any longer. Inside the penumbra of this sort of truth morality can be disregarded because it is a donnée, a part of the thing, and not simply a brake, an inhibition. It is there to be lived out and not thought out! Ah, Brother Ass, this will seem a far cry to the ‘purely literary’ preoccupations which beset you; yet unless you tackle this corner of the field with your sickle you will never reap the harvest in yourself, and so fulfil your true function here below. But how? you ask me plaintively. And truly here you have me by the short hairs, for the thing operates differently with each one of us. I am only suggesting that you have not become desperate enough, determined enough. Somewhere at the heart of things you are still lazy of spirit. But then, why struggle? If it is to happen to you it will happen of its own accord. You may be quite right to hang about like this, waiting. I was too proud. I felt I must take it by the horns, this vital question of my birthright. For me it was grounded in an act of will. So for people like me I would say: ‘Force the lock, batter down the door. Outface, defy, disprove the Oracle in order to become the poet, the darer!’ But I am aware the test may come under any guise, perhaps even in the physical world by a blow between the eyes or a few lines scribbled in pencil on the back of an envelope left in a café. The heraldic reality can strike from any point, above or below: it is not particular. But without it the enigma will remain. You may travel round the world and colonize the ends of the earth with your lines and yet never hear the singing yourself.