by A. S. Byatt
“I wouldn’t think of it. Not getting in touch, that is. If anyone were to. Which I’m sure they won’t, no one ever has, in all these years up to now, up till your arrival, Professor.”
Neighbours put their heads out of the windows when he drew away from the front of the little house. His car was a long black Mercedes, of the kind more normally seen driving dignitaries in countries behind the Iron Curtain, a swift funereal car. He knew that in England it was overstated, unlike his tweed jacket. He did not care. It was beautiful and powerful, and he had a flamboyant side to his nature.
As he floated down the motorway he thought of his next ports of call. There was a sale at Sotheby’s, with an autograph album with a quatrain by Ash, and his signature. He must also spend a few days in the British Museum. His face contracted with distaste at the thought of James Blackadder. He must also—a matter that he also regarded with more distaste than pleasure—take Beatrice out to lunch. If there was one matter in the world he regretted more than any other, it was Beatrice’s lien, her semi-exclusive propriety in Ellen Ash’s Journal. Had he himself and his team of research assistants had proper access to that work, much of it would be in print by now, annotated, indexed, ready to be cross-referred and to illuminate his own findings. But Beatrice, with what he saw as a truly English costiveness and dilettantism, continued to sit and shuffle and wonder about meanings and facts, getting nowhere at all, and apparently quite comfortable, like the obstructive sheep in Alice Through the Looking-Glass. He had a whole notebook full of queries to check, when he could, when she gave him access. Every time he came across the Atlantic he had such a notebook. It was his firmly held belief—not one he ever questioned intellectually or experienced as other than a sensuous lack, a knowledge of something missing from his essential comfort—that Ellen Ash’s papers should be in the Stant Collection.
Now and then Mortimer Cropper toyed with the idea of writing an autobiography. He had also considered writing a family history. History, writing, infect after a time a man’s sense of himself, and Mortimer Cropper, fluently documenting every last item of the days of Randolph Henry Ash, his goings-out and his comings-in, his dinner engagements, his walking-tours, his excessive sympathy with servants, his impatience with lionising, had naturally perhaps felt his own identity at times, at the very best times, as insubstantial, leached into this matter-of-writing, stuff-of-record. He was an important man. He wielded power: power of appointment, power of disappointment, power of the cheque book, power of Thoth and the Mercurial access to the Arcana of the Stant Collection. He tended his body, the outward man, with a fastidiousness that he would have bestowed on the inner man too, if he had known who he was, if he did not feel the whole thing to be thickly veiled. He only thought of this intermittently when, as now, he was encased in smooth black solitude and on the move.
MY EARLY LIFE
I knew what I should become at a very early stage in my growth, in the Treasure Cabinet of my lovely parental home in Chixauga, New Mexico—not far from where Robert Dale Owen University is so beautifully situated.
Everblest House is full of beautiful and strange things collected by my grandfather and great-grandfather, all of them museum-pieces of the most excellent quality, though garnered in with no guiding principle other than their rarity, or special associative interest with some great figure or other from the past. We had a fine mahogany music-stand that was built for Jefferson himself according to his own ingenious mechanical directions as to hinges and angling. We had a bust (of Wieland) that had once belonged to the genial diarist and acquaintance of many great men, Crabb Robinson, who had himself rescued it, with discerning eye, from the oblivion of a glory-hole. We had a theodolite used by Swedenborg and a hymn book of Charles Wesley as well as an ingeniously designed new hoe employed by Robert Owen in his pioneering days in New Harmony. We had a striking-clock, presented by Lafayette to Benjamin Franklin and a walking stick of Honoré de Balzac’s, encrusted with jewels in a somewhat opulent and tasteless way. My grandfather used to compare this parvenu ostentation with the true dignity and simplicity of Owen’s hoe. Since the hoe was in pristine condition, there is some uncertainty as to whether it was an object of such utility as my grandfather imagined, but the sentiment does him honour all the same. We also had many objets de vertu, including fine collections of Sèvres porcelain, pâte tendre, Venetian glass and oriental tiles. The majority of these pieces—the European objects—were collected by my grandfather, a patient searcher-out of unconsidered trifles, a wanderer on four continents, who returned always with new treasures to the gleaming white house fronting the mesa. The high glass-fronted cases in the Treasure Cabinet were of his own design, a harmonious blend of the simplicity of the early utilitarian furniture of the idealistic settlers from whom he was descended, and the crude but powerful Hispanic work of the people among whom they had tried to build.
My father, who suffered from what would now be called periods of clinical depression—which effectively prevented him from pursuing any profession although he had graduated summa cum laude in Divinity from Harvard—amused himself from time to time by allowing me to examine these treasures, to the cataloguing of which he devoted his more lucid days, somewhat unsuccessfully, since he could never establish any guiding principle as to how they should be ordered. (Mere chronology, of fabrication or of acquisition, would have been the simplest, but his mind did not tend to simplicity.) “Here, Morty, my boy,” he would say to me, “here is History to hold in your hand.” I was particularly taken by the collection of portrait sketches and signed photographs of eminent nineteenth-century figures—drawings by Richmond and Watts, photographs by Julia Margaret Cameron—which had mostly been presented to, or solicited by my great-grandmother, Priscilla Penn Cropper. Those very fine portraits—unequalled, I believe, as a single collection, by any other in the world—now form the nucleus of the portrait section of the Stant Collection at Robert Dale Owen University, of which I have the honour to be the Chairman. In those days, they were my childhood companions, and my imagination animated their solemn features and made them smile kindly. I was enthralled by the craggy features of Carlyle, enchanted by the sweetness of Elizabeth Gaskell, in awe of the heavy, solemn thoughtfulness of George Eliot and lightened in spirit by the saintly unworldliness of Emerson. I was a frail child, educated mostly at home by my dear Ninny, my governess, and later by a tutor, a Harvard man, recommended to my father as a poet who would gain by this employment a safe basis for writing a great work. His name was Hollingdale, Arthur Hollingdale; he early claimed to detect considerable literary talent in my youthful compositions, and thus encouraged me to turn my mind that way. He attempted to interest me in modern writing—he was, I recall, enthusiastic about Ezra Pound—but my own tastes and aptitudes were already formed, my passion was for the past. I do not think Mr. Hollingdale ever wrote his great work. He found our desert solitude not to his liking, took in a poetic way to drinking tequila, and finally departed, with no regret on either side.
In my family’s possession was one letter—one very significant letter—addressed by Randolph Henry Ash to my great-grandmother, Priscilla Penn Cropper, née Priscilla Penn. This ancestress was a most forceful, and so to say eccentric personality, a native of Maine, a daughter of devoted Abolitionists, who had housed runaway slaves and had participated in the ferment of new ideas and lifestyles then to be found in the New England States. She was a fervent speaker for the Emancipation of Women, and was also, as was common with those doughty fighters for human rights, involved in other movements. She was a firm believer in mesmeric healing, from which she claimed to have benefited greatly, and she was also very much involved in the spiritualist experiments of those days, which blossomed so freely in the United States, after the Fox Sisters heard their first “raps”; she entertained the visionary Andrew Wilson, author of the Univercoelum, or Key to the Universe, who in her house (then in New York) conversed with the spirits of Swedenborg, Descartes and Bacon. I should perhaps add that though she did n
ot disclaim any kinship with the Pennsylvania Penns, the Quakers, my own researches do not indicate that there was any solid connection. She went down to history, maybe unfairly when we consider her versatility and inventiveness, as the creator of Priscilla Penn’s Regenerating Powders, a patent medicine which I devoutly believe killed no one, and may have saved some at least of the thousands of lives claimed by my ancestress, if only through a placebo effect. The Powders, imaginatively marketed, made Priscilla’s fortune, and Priscilla’s fortune erected Everblest House. Everblest House comes as a considerable surprise to visiting strangers, being an exact replica of a Palladian mansion in Mississippi, lost during the War between the States by my paternal great-great-grandfather, Mortimer D. Cropper. It was his son, Sharman M. Cropper, who rode North in those troubled days in search of a living and was, so family legend runs, transfixed by the sight of my great-grandmother addressing an open-air meeting on the Fourierist principles of Harmony and the duty to prosecute a search for free passion and pleasure. Whether from passion or opportunism I do not know, he attached himself to her following and thus came in 1868 to New Mexico when a group of them attempted to found a phalanstery. Some of them had previously formed part of what we would now call splinter groups from the model communities and rectangular villages built unsuccessfully by Robert Owen and his son, Robert Dale Owen, author of The Debateable Land Between This World and the Next.
The project of the phalanstery, less austere than Owen’s villages, failed because the magic number of 1620 inhabitants, representing all possible variants on all possible passions of both sexes, was never attained, and also because among the enthusiasts there was no one who was skilled in agriculture or knew anything about desert conditions. My great-grandfather, a Southern gentleman, also an entrepreneur in a personal way, bided his time and proposed to my great-grandmother a rebuilding of the Paradise of his lost youth according to the rational and harmonic principles of her way of life—basing their happiness on the attainable pleasures of family life (with servants, though of course without slaves) without repining for the enthusiastic group-love that had proved so divisive and so unmanageable. Accordingly, the proceeds of the Regenerating Powders were put into the erection of the lovely house which I and my mother still inhabit, and my great-grandfather turned to collecting.
There are many portraits of Priscilla Penn Cropper in existence; she was obviously a person of considerable beauty and ample charms. During the 1860s and 1870s her house was a centre for spiritualist research, in which, with her customary enthusiasm, she attempted to involve the thinking men of the whole civilised world. It must have been one of these attempts that elicited the letter from Randolph Henry Ash which for some mysterious reason excited me so and gave rise to my life’s absorbing interest. I have never, despite my most diligent enquiries, been able to come across the letter she must have written to him, and the fear is constant that he may have destroyed it. I do not know why this one of the many treasures in our possession moved me most. God moves in a mysterious way—it may even be that Randolph Henry’s rebuff to my ancestress’s interest gave rise to my wish to show that we were, after all, worthy to understand, and, so to speak, to entertain him. Certainly I felt, when my father first handed me the handwritten pages, preserved in tissue, to see if I could decipher them, something akin to the thrill of Keats’s stout Cortez, silent on his peak in Darien. And when I had touched the letter, I felt, in Tennyson’s words, that the dead man had touched me from the past: I have made my life among “Those fallen leaves which keep their green/The noble letters of the dead.”
Our Cabinet of Treasures has an ingenious little cupola with a windowed dome of plain, not many-coloured, glass, which can be shaded by half-blinds or wholly shuttered by the turning of a handle. On that day, unusually, my father had opened not only the shutters but the green blinds through which a soft safe light is slowly filtered, so the room was full of sunbeams. In that sunlit hush was conceived the germ of the idea that gave rise to the Stant Collection which adorns the Harmonia Museum of Robert Dale Owen University, of which my ancestor Sharman Cropper was an illustrious co-founder, and to which the Regenerative Powders contributed their fertilising mite.
I give in full my great-grandmother’s letter. It now stands in its proper place in Volume IX of my edition of the Collected Letters (No. 1207, p. 883), and an excerpt from it is included in the footnotes to Mummy Possest, RHA’s spiritualist poem, in the edition of the Complete Works, proceeding surely, if regrettably slowly for enthusiasts, under the overall editorial direction of James Blackadder of the University of London. I do not accept Professor Blackadder’s identification of my ancestress with the grossly credulous fictional Mrs Eckleburg in that poem. There are far too many striking points of dissimilarity, which I have detailed in my article on the subject, “A case of mis-identification” (PMLA, LXXI, Winter 1959, pp. 174–80), to which I refer the curious.
Dear Mrs Cropper,
I thank you for your communication to me about your experience with the planchette. You were right in supposing that I might feel some interest in anything at all that came from the pen of Samuel Taylor Coleridge. I must also feel, I shall tell you directly, considerable abhorrence at the thought of that bright spirit, having made his painful way out of our weary and oppressive earthly life, being constrained to heave mahogany tables, or float partially embodied, through firelit drawing-rooms, or turn his liberated Intelligence to the scrawling of such painful and inane nonsense as you have sent to me. Should he not now feed in peace on honeydew and drink the milk of Paradise?
I am not jesting, Madam. I have attended attempted exhibitions of the kind of manifestations you allude to—nihil humanum a me alienum puto, I may say, as all of my profession should say—and I think the likeliest explanation is a combination of bald fraud and a kind of communal hysteria, a miasma or creeping mist of spiritual anxiety and febrile agitation, that plagues our polite society and titillates our tea-party talk. A speculative temperament might find the cause of this miasma in the increasing materialism of our society, and in the rigorous questioning—both natural and inevitable, given the present state of our intellectual Development—of our historical religious narratives. All is indeed uncertainty in that field, and the historian and the man of science alike make inroads on our simple faith. Even if the end result of our strenuous inquisitions be to strengthen that faith, it will not, quite properly, happen with ease, or in our time, maybe. This is not to say that the Nostrums thrown up to gratify a queasy public hunger for certainties or solidities are either sanative or solidly based.
The Historian and the Man of Science alike may be said to traffic with the dead. Cuvier has imparted flesh and motion and appetites to the defunct Megatherium, whilst the living ears of MM Michelet and Renan, of Mr Carlyle and the Brothers Grimm, have heard the bloodless cries of the vanished and given them voices. I myself, with the aid of the imagination, have worked a little in that line, have ventriloquised, have lent my voice to, and mixt my life with, those past voices and lives whose resuscitation in our own lives as warnings, as examples, as the life of the past persisting in us, is the business of every thinking man and woman. But there are ways and ways, as you must well know, and some are tried and tested, and others are fraught with danger and disappointment. What is read and understood and contemplated and intellectually grasped is our own, madam, to live and work with. A lifetime’s study will not make accessible to us more than a fragment of our own ancestral past, let alone the aeons before our race was formed. But that fragment we must thoroughly possess and hand on. Hoc opus, hic labor est. There is, I am tempted to assert, no easy way, no short cut: we are, in attempting those, like Bunyan’s Ignorance who found a path to Hell at the very gate of the City of Heaven.
Think what you do, Madam, in attempting to address them, the dear and terrible dead, directly. What wisdom in all this waste of time have they imparted? That Granny has left her new brooch in the grandfather clock, or that an ancient Aunt resents, from b
eyond the bourn, the imposition of an infant coffin upon her own in the family Vault. Or as your S.T.C. solemnly assures you, that there is “eternal bliss for they who deserve such and a time of correction for they who do not” in the Beyond. (He who never misplaced a pronoun in seven languages.) It needs no ghost, Madam, come from the grave, to tell us this.
That there may be wandering spirits I grant you, earth-bubbles, exhalations, creatures of the air, who occasionally cross our usual currents of apprehension, proceeding on their own unseen errands. That agonised reminiscence of some kind in some mental form does inhere in some terrible places there is some evidence. There are indeed more things in heaven and earth than are dreamed of in our philosophy. But they will be found out I believe, not through rappings or tappings or palpable handlings or Mr Home floating round and round the chandelier with his arms stiffly upheld, nor yet through the scribblings of your planchette, but through long and patient contemplation of the intricate workings of dead minds and live organisms, through wisdom that looks before and after, through the microscope and the spectroscope and not through the interrogation of earth-obsessed spectres and revenants. I have known a good soul and a clear mind, quite unhinged by such meddling, and to no good end, indeed to a bad one.
I have written at such length because I do not wish you to think I take your kind thoughts of me frivolously or in a spirit of unthinking bellicose denigration, as some might say. I do have deep-rooted convictions—and a certain amount of apposite experience of my own, which precludes my receiving your communication—your spirit communication—with any great interest or pleasure. I must ask you to send no more such writings. But for yourself, and for your disinterested pursuit of truth, I do of course feel great respect and enthusiasm. Your fight on behalf of your Sex is noble, and must succeed, sooner or later. I hope to hear more of that in the future, and beg to remain
