But in the end they took the shroud off and rolled the coffin through one of those sliding doors and then, in the sinister secrecy of the big, intricate crematory, out of our sight, the body was burned, and we went away.
Nevertheless, all that is of no importance, and it can be forgotten. For I hope that, in the living Christ, I shall one day see my father again: that is, I believe that Christ, Who is the Son of God, and Who is God, has power to raise up all those who have died in His grace, to the glory of His own Resurrection, and to share, body and soul, in the glory of His Divine inheritance, at the last day.
The death of my father left me sad and depressed for a couple of months. But that eventually wore away. And when it did, I found myself completely stripped of everything that impeded the movement of my own will to do as it pleased. I imagined that I was free. And it would take me five or six years to discover what a frightful captivity I had got myself into. It was in this year, too, that the hard crust of my dry soul finally squeezed out all the last traces of religion that had ever been in it. There was no room for any God in that empty temple full of dust and rubbish which I was now so jealously to guard against all intruders, in order to devote it to the worship of my own stupid will.
And so I became the complete twentieth-century man. I now belonged to the world in which I lived. I became a true citizen of my own disgusting century: the century of poison gas and atomic bombs. A man living on the doorsill of the Apocalypse, a man with veins full of poison, living in death. Baudelaire could truly address me, then, reader: Hypocrite lecteur, mou semblable, mou frère...
IV
MEANWHILE THERE WAS ONE DISCOVERY OF MINE, ONE POET who was a poet indeed, and a Romantic poet, but vastly different from those contemporaries, with whom he had so little to do. I think my love for William Blake had something in it of God’s grace. It is a love that has never died, and which has entered very deeply into the development of my life.
Father had always liked Blake, and had tried to explain to me what was good about him when I was a child of ten. The funny thing about Blake is that although the Songs of Innocence look like children’s poems, and almost seem to have been written for children, they are, to most children, incomprehensible. Or at least, they were so to me. Perhaps if I had read them when I was four or five, it would have been different. But when I was ten, I knew too much. I knew that tigers did not burn in the forests of the night. That was very silly, I thought. Children are very literal-minded.
I was less literal when I was sixteen. I could accept Blake’s metaphors and they already began, a little, to astound and to move me, although I had no real grasp of their depth and power. And I liked Blake immensely. I read him with more patience and attention than any other poet. I thought about him more. And I could not figure him out. I do not mean, I could not figure out the Prophetic Books—nobody can do that! But I could not place him in any kind of a context, and I did not know how to make his ideas fit together.
One grey Sunday in the spring, I walked alone out the Brooke Road and up Brooke Hill, where the rifle range was. It was a long, bare hog-back of a hill, with a few lone trees along the top, and it commanded a big sweeping view of the Vale of Catmos, with the town of Oakham lying in the midst of it, gathered around the grey, sharp church spire. I sat on a stile on the hill top, and contemplated the wide vale, from the north, where the kennels of the Cottesmore hounds were, to Lax Hill and Manton in the south. Straight across was Burley House, on top of its hill, massed with woods. At my feet, a few red brick houses straggled out from the town to the bottom of the slope.
And all the time I reflected, that afternoon, upon Blake. I remember how I concentrated and applied myself to it. It was rare that I ever really thought about such a thing of my own accord. But I was trying to establish what manner of man he was. Where did he stand? What did he believe? What did he preach?
On one hand he spoke of the “priests in black gowns who were going their rounds binding with briars my joys and desires.” And yet on the other hand he detested Voltaire and Rousseau and everybody like them and everything that they stood for, and he abominated all materialistic deism, and all the polite, abstract natural religions of the eighteenth century, the agnosticism of the nineteenth and, in fact, most of the common attitudes of our day.
The atoms of Democritus
And Newton’s particles of light
Are sands upon the Red-Sea shore
Where Israel’s tents do shine so bright...
I was absolutely incapable for reconciling, in my mind, two things that seemed so contrary. Blake was a revolutionary, and yet he detested the greatest and most typical revolutionaries of his time, and declared himself opposed without compromise to people who, as I thought, seemed to exemplify some of his own most characteristic ideals.
How incapable I was of understanding anything like the ideals of a William Blake! How could I possibly realize that his rebellion, for all its strange heterodoxies, was fundamentally the rebellion of the saints. It was the rebellion of the lover of the living God, the rebellion of one whose desire of God was so intense and irresistible that it condemned, with all its might, all the hypocrisy and petty sensuality and skepticism and materialism which cold and trivial minds set up as unpassable barriers between God and the souls of men.
The priests that he saw going their rounds in black gowns—he knew no Catholics at the time, and had probably never even seen a Catholic priest—were symbols, in his mind, of the weak, compromising, pharisaic piety of those whose god was nothing but an objectification of their own narrow and conventional desires and hypocritical fears.
He did not distinguish any particular religion or sect as the objects of his disdain: he simply could not stand false piety and religiosity, in which the love of God was stamped out of the souls of men by formalism and conventions, without any charity, without the light and life of a faith that brings man face to face with God. If on one page of Blake these priests in black gowns were frightening and hostile figures, on another, the “Grey Monk of Charlemaine” was a saint and a hero of charity and of faith, fighting for the peace of the true God with all the ardent love that was the only reality Blake lived for. Towards the end of his life, Blake told his friend Samuel Palmer that the Catholic Church was the only one that taught the love of God.
I am not, of course, recommending the study of William Blake to all minds as a perfect way to faith and to God. Blake is really extraordinarily difficult and obscure and there is, in him, some of the confusion of almost all the heterodox and heretical mystical systems that ever flourished in the west—and that is saying a lot. And yet, by the grace of God, at least in my opinion, he was kept very much uncontaminated by all his crazy symbols precisely because he was such a good and holy man, and because his faith was so real and his love for God so mighty and so sincere.
The Providence of God was eventually to use Blake to awaken something of faith and love in my own soul—in spite of all the misleading notions, and all the almost infinite possibilities of error that underlie his weird and violent figures. I do not, therefore, want to seem to canonize him. But I have to acknowledge my own debt to him, and the truth which may appear curious to some, although it is really not so: that through Blake I would one day come, in a round-about way, to the only true Church, and to the One Living God, through His Son, Jesus Christ.
V
IN THREE MONTHS, THE SUMMER OF 1931, I SUDDENLY MATURED like a weed.
I cannot tell which is the more humiliating: the memory of the half-baked adolescent I was in June or the glib and hard-boiled specimen I was in October when I came back to Oakham full of a thorough and deep-rooted sophistication of which I was both conscious and proud.
The beginning was like this: Pop wrote to me to come to America. I got a brand-new suit made. I said to myself, “On the boat I am going to meet a beautiful girl, and I am going to fall in love.”
So I got on the boat. The first day I sat in a deck chair and read the correspondence of Goe
the and Schiller which had been imposed on me as a duty, in preparation for the scholarship examinations at the university. What is worse, I not only tolerated this imposition but actually convinced myself that it was interesting.
The second day I had more or less found out who was on the boat. The third day I was no longer interested in Goethe and Schiller. The fourth day I was up to my neck in the trouble that I was looking for.
It was a ten-day boat.
I would rather spend two years in a hospital than go through that anguish again! That devouring, emotional, passionate love of adolescence that sinks its claws into you and consumes you day and night and eats into the vitals of your soul! All the self-tortures of doubt and anxiety and imagination and hope and despair that you go through when you are a child, trying to break out of your shell, only to find yourself in the middle of a legion of full-armed emotions against which you have no defense! It is like being flayed alive. No one can go through it twice. This kind of a love affair can really happen only once in a man’s life. After that he is calloused. He is no longer capable of so many torments. He can suffer, but not from so many matters of no account. After one such crisis he has experience and the possibility of a second time no longer exists, because the secret of the anguish was his own utter guilelessness. He is no longer capable of such complete and absurd surprises. No matter how simple a man may be, the obvious cannot go on astonishing him for ever.
I was introduced to this particular girl by a Catholic priest who came from Cleveland and played shuffleboard in his shirt sleeves without a Roman collar on. He knew everybody on the boat in the first day, and as for me, two days had gone by before I even realized that she was on board. She was travelling with a couple of aunts and the three of them did not mix in with the other passengers very much. They kept to themselves in their three deck chairs and had nothing to do with the gentlemen in tweed caps and glasses who went breezing around and around the promenade deck.
When I first met her I got the impression she was no older than I was. As a matter of fact she was about twice my age: but you could be twice sixteen without being old, as I now realize, sixteen years after the event. She was small and delicate and looked as if she were made out of porcelain. But she had big wide-open California eyes and was not afraid to talk in a voice that was at once ingenuous and independent and had some suggestion of weariness about it as if she habitually stayed up too late at night.
To my dazzled eyes she immediately became the heroine of every novel and I all but flung myself face down on the deck at her feet. She could have put a collar on my neck and led me around from that time forth on the end of a chain. Instead of that I spent my days telling her and her aunts all about my ideals and my ambitions and she in her turn attempted to teach me how to play bridge. And that is the surest proof of her conquest, for I never allowed anyone else to try such a thing as that on me, never! But even she could not succeed in such an enterprise.
We talked. The insatiable wound inside me bled and grew, and I was doing everything I could to make it bleed more. Her perfume and the peculiar smell of the denicotinized cigarettes she smoked followed me everywhere and tortured me in my cabin.
She told me how once she was in a famous night club in a famous city when a famous person, a prince of the royal blood, had stared very intently at her for a long time and had finally got up and started to lurch in the direction of her table when his friends had made him sit down and behave himself.
I could see that all the counts and dukes who liked to marry people like Constance Bennett would want also to marry her. But the counts and dukes were not here on board this glorified cargo boat that was carrying us all peacefully across the mild dark waves of the North Atlantic. The thing that crushed me was that I had never learned to dance.
We made Nantucket Light on Sunday afternoon and had to anchor in quarantine that night. So the ship rode in the Narrows on the silent waters, and the lights of Brooklyn glittered in the harbor like jewels. The boat was astir with music and with a warm glowing life that pulsated within the dark hull and poured out into the July night through every porthole. There were parties in all the cabins. Everywhere you went, especially on deck where it was quiet, you were placed in the middle of movie scenery—the setting for the last reel of the picture.
I made a declaration of my undying love. I would not, could not, ever love anyone else but her. It was impossible, unthinkable. If she went to the ends of the earth, destiny would bring us together again. The stars in their courses from the beginning of the world had plotted this meeting which was the central fact in the whole history of the universe. Love like this was immortal. It conquered time and outlasted the futility of human history. And so forth.
She talked to me, in her turn, gently and sweetly. What it sounded like was: “You do not know what you are saying. This can never be. We shall never meet again.” What it meant was: “You are a nice kid. But for heaven’s sake grow up before someone makes a fool of you.” I went to my cabin and sobbed over my diary for a while and then, against all the laws of romance, went peacefully to sleep.
However, I could not sleep for long. At five o’clock I was up again, and walking restlessly around the deck. It was hot. A grey mist lay on the Narrows. But when it became light, other anchored ships began to appear as shapes in the mist. One of them was a Red Star liner on which, as I learned from the papers when I got on shore, a passenger was at that precise moment engaged in hanging himself.
At the last minute before landing I took a snapshot of her which, to my intense sorrow, came out blurred. I was so avid for a picture of her that I got too close with the camera and it was out of focus. It was a piece of poetic justice that filled me with woe for months.
Of course the whole family was there on the dock. But the change was devastating. With my heart ready to explode with immature emotions I suddenly found myself surrounded by all the cheerful and peaceful and comfortable solicitudes of home. Everybody wanted to talk. Their voices were full of questions and information. They took me for a drive on Long Island and showed me where Mrs. Hearst lived and everything. But I only hung my head out of the window of the car and watched the green trees go swirling by, and wished that I were dead.
I would not tell anybody what was the matter with me, and this reticence was the beginning of a kind of estrangement between us. Prom that time on no one could be sure what I was doing or thinking. I would go to New York and I would not come home for meals and I would not tell anyone where I had been.
Most of the time I had not been anywhere special; I would go to the movies, and then wander around the streets and look at the crowds of people and eat hot dogs and drink orange juice at Nedicks. Once with great excitement I got inside a speak-easy. And when I found out that the place was raided a few days later I grew so much in my own estimation that I began to act as if I had shot my way out of the wildest joints in town.
Bonnemaman was the one who suffered most from my reticence. For years she had been sitting at home wondering what Pop was doing in the city all day, and now that I was developing the same wandering habits it was quite natural for her to imagine strange things about me, too.
But the only wickedness I was up to was that I roamed around the city smoking cigarettes and hugging my own sweet sense of independence.
I found out that Grosset and Dunlap published more than the Rover Boys. They brought out reprints of writers like Hemingway and Aldous Huxley and D. H. Lawrence and I devoured them all, on the cool sleeping porch of the house at Douglaston, while the moths of the summer darkness came batting and throbbing against the screens, attracted by my light that burned until all hours.
Most of the time I was running into my uncle’s room to borrow his dictionary, and when he found out what words I was looking up he arched his eyebrows and said: “What are you reading, anyway?”
At the end of the summer I started back for England on the same boat on which I had come. This time the passenger list included some girls from B
ryn Mawr and some from Vassar and some from somewhere else, all of whom were going to a finishing school in France. It seems as if all the rest of the people on board were detectives. Some of them were professional detectives. Others were amateurs; all of them made me and the Bryn Mawr girls the object of their untiring investigations. But in any case the ship was divided into these two groups: on the one hand the young people, on the other the elders. We sat in the smoking room all the rainy days playing Duke Ellington records on the portable vie that belonged to one of the girls. When we got tired of that we wandered all over the ship looking for funny things to do. The hold was full of cattle, and there was also a pack of fox-hounds down there. We used to go down and play with the dogs. At Le Havre, when the cattle were unloaded, one of the cows broke loose and ran all over the dock in a frenzy. One night three of us got up in the crow’s nest on the foremast, where we certainly did not belong. Another time we had a party with the radio operators and I got into a big argument about Communism.
That was another thing that had happened that summer: I had begun to get the idea that I was a Communist, although I wasn’t quite sure what Communism was. There are a lot of people like that. They do no little harm by virtue of their sheer, stupid inertia, lost in between all camps, in the no-man’s-land of their own confusion. They are fair game for anybody. They can be turned into fascists just as quickly as they can be pulled into line with those who are really Reds.
The other group was made up of the middle-aged people. At their core were the red-faced, hard-boiled cops who spent their time drinking and gambling and fighting among themselves and spreading scandal all over the boat about the young ones who were so disreputable and wild.
The Seven Storey Mountain: Fiftieth-Anniversary Edition Page 13
