‘But if one kn-knows one c-can’t overc-come it,’ Brian was saying, ‘I s-suppose it’s b-best to r-run away. B-better than l-letting it g-get one into av-voidable trouble.’
‘Yes, I agree,’ said Anthony, wondering why he hadn’t followed his impulse and turned back at Kendal.
‘And not only ones-self, but o-other people. G-getting th-them into trouble t-too.’ There was a long silence; then, slowly and laboriously, he set out to explain that the lovely, the splendid thing about Joan was her naturalness. She had the strength of natural things and their spontaneity; she was warm, like nature, and generous and profoundly innocent. She had the qualities of a summer landscape, of a flowering tree, of a water-bird darting bright-eyed and glossy between the rushes. This naturalness was what he had chiefly loved in her, because it was the complementary opposite of his own scrupulousness and intellectualism. But it was this same naturalness that had made it all but impossible for Joan to understand why he had found her presence so dangerous, why he had felt it necessary to keep away from her. She had been hurt by his withholding of himself, had thought it was because he didn’t love her; whereas the truth was . . .
The truth was, Anthony said to himself, finding a kind of consolation, a renewal of his sense of superiority, in the derisive cynicism of his thoughts, the truth was that she was thirsty for kisses, that at his first caress her whole body revealed itself a shuddering and palpitating protest against the continence that had been imposed on it.
‘The t-truth,’ Brian was laboriously saying, ‘is that I l-love her m-more than I e-ever did. Unspeakably much.’ He was silent once more for a little; then, looking up at Anthony, ‘What shall I d-do?’ he asked.
Still in his cynical mood, Anthony scored, with the grossness of his unspoken answer, another private triumph – as short-lived, however, as it was easy; for his first thought was succeeded almost instantaneously by the disquieting realization that he was being faced by a choice: either to tell Brian what had happened between himself and Joan; or else to make some anodyne and non-committal reply to his question, and postpone the telling of the truth till later on. By omission, the anodyne reply would be a monstrous falsehood; and when at last he came to tell the truth, this lie and all the other lies implied in more than two days of silence or irrelevant chatter would inevitably be remembered against him. But to tell the truth at once, in this particular context, would be specially painful – and painful, he went on to think, not only to himself but also, and above all, to Brian. After what Brian had been saying this evening, to blurt out a plain account of what had happened would be sheer cruelty and deliberate insult.
‘What o-ought I to d-do?’ Brian was insisting.
‘I think,’ Anthony answered softly, ‘I think you ought to come to terms with reality.’
He had made his decision – or rather, as he preferred to put it when, later on, in the privacy of his bedroom, he thought of the events of the evening, the decision had made itself. Looking back, he felt that he had had nothing to do with the matter.
CHAPTER XLIV
September 21st 1934
REMARKS BY St Teresa. ‘Let us look at our own faults, and not at other people’s. We ought not to insist on everyone following our footsteps, nor to take upon ourselves to give instructions in spirituality when, perhaps, we do not even know what it is. Zeal for the good of souls, though given us by God, may often lead us astray.’ To which add this. ‘It is a great grace of God to practise self-examination, but too much is as bad as too little, as they say; believe me, by God’s help, we shall accomplish more by contemplating the divinity than by keeping our eyes fixed on ourselves.’ God may or may not exist. But there is the empirical fact that contemplation of the divinity – of goodness in its most unqualified form – is a method of realizing that goodness to some slight degree in one’s life, and results, often, in an experience as if of help towards that realization of goodness, help from some being other than one’s ordinary self and immensely superior to it. Christian God and the Buddhist’s primal Mind – interpretations of concrete experiences, the Buddhist being the rationalization of a state further removed from the normal than the Christian. Christians, of course, have often experienced that state and found great difficulties in explaining it in orthodox terms. Both conceptions legitimate – just as both macroscopical and microscopical views of matter are legitimate. We look at the universe with a certain kind of physico-mental apparatus. That apparatus can respond only to certain stimuli. Within relatively narrow limits, it is adjustable. The nature of the facts which each of us perceives as primary and given depends on the nature of the individual instrument and on the adjustment we have been brought up, or deliberately chosen, to give it. From these data one can draw inferences. Which may be logically sound or unsound. Any philosophy is intellectually legitimate if, one, it starts from facts which, for the philosopher, are data and if, two, the logical construction based on these facts is sound. But an intellectually is not the same as a morally legitimate philosophy. We can adjust our instrument deliberately, by an act of the will. This means that we can will modifications in the personal experiences which underlie our philosophy, the data from which we argue. Problem: to build really solid logical bridges between given facts and philosophical inferences. All but insoluble. No bullet-proof arguments for any of the main cosmological theories. What, then, shall we do? Stick, so far as possible, to the empirical facts – always remembering that these are modifiable by anyone who chooses to modify the perceiving mechanism. So that one can see, for example, either irremediable senselessness and turpitude, or else actualizable potentialities for good – whichever one likes; it is a question of choice.
CHAPTER XLV
April 14th 1928
HAPPINESS INEXPRESSIBLE – THAT was what her letter should have brought him. Hugh’s face, as he walked – walked instead of having his lunch – up and down the long gallery of the Ethnographical Collection, was a mask of perplexity and distress. The words of Helen’s letter repeated themselves in his memory. ‘Nobody cares a pin whether I’m alive or dead.’
From the Mexican case the symbol of death in crystal and that other skull inlaid with turquoise stared out at him as he passed. ‘Nobody cares . . .’ It should have been his opportunity. He had dreamt of her unhappiness – in an agony of commiseration, but also with hope. Unhappy, she would turn to him. ‘Nobody cares . . .’
‘Nobody except you.’ His exultant pride and pleasure in those words had been tempered, as he read on, by the realization that she didn’t really understand how he cared, didn’t appreciate the exact quality of his feeling. ‘My mother?’ she had written. ‘But, after all, ever since she started taking that horrible stuff, she’s somebody else – always was somebody else really, even when she was well (though of course not so else). Just as I was always somebody else, if it comes to that. She expected a daughter; but I was always selfish and irresponsible. Just as she was. Somebody else. How could she care? You’re not selfish, Hugh. You’re . . .’ But it wasn’t a question merely of selfishness or unselfishness, he began to protest, with all the painted faces of the Peruvian vases staring down from the right with an unwinking intensity of frozen life. It was a question of something different, something deeper and more spiritual. On his left the trophies of the Papuan head-hunters hung shrivelled, but fantastically painted, like the heads of decapitated clowns. The skulls from the Torres Straits had been given round shining eyes of mother-of-pearl. Yes, more spiritual, Hugh insisted, thinking of what he had written about her – lyrically, lyrically! – and of that subtle analysis of his own emotions. The unselfishness was there, but melted down, as it were, in contemplation, refined into something aesthetic. Unselfishness in a picture. Unselfishness by Watteau, by Cima da Conegliano. And she herself, the object of his contemplative and aesthetic unselfishness – she too, in his imaginings, in the accumulating pages of his manuscript, had possessed the quality of a picture or a piece of music; something that it would be sufficient happine
ss merely to look at for ever, to listen to; perhaps, occasionally, to touch, as though she were a statue, to caress with an almost imperceptible tenderness. And sometimes in those imaginings she was cold, was unhappy – nobody cared a pin – and she asked to be comforted and made warm, she crept into his arms; into those unselfish, contemplative, impalpable arms of his, and lay there safely, but naked, lay there a picture, virginal, ideal, but melting, melting . . . Feathered like an ambassador in full dress uniform, with the beak of a bird, the teeth of a shark, this wooden mask had once made its wearer feel, as he danced, that he was more than human, akin to the gods. ‘You’ve said you’d like to be always with me. Well, I’ve been thinking about it a lot recently, and I believe that that’s what I’d like too. Dear Hugh, I’m not in love with you; but I like you more than anyone else. I think you’re nicer, kinder, gentler, less selfish. And surely that’s a good enough foundation to build on.’ The words, when he read them first, had filled him with a kind of panic; and it was with the same protesting agitation that he now walked between New Caledonia and the Solomon Islands. In the belly of a wooden bonito fish the Melanesian widow opened a little door, and there, like a chamber-pot, was her husband’s skull. But it was always spiritually and aesthetically that he had wanted to be with her. Hadn’t she been able to understand that? Surely he had made it clear enough? ‘If you still want it, there I am – I want it too.’ It was terrible, he was thinking, terrible! She was forcing a decision on him, making it impossible for him to say no by assuming that he had already said yes. He felt himself hemmed in, driven into a corner. Marriage? But he would have to change his whole way of life. The flat wouldn’t be large enough. She’d want to eat meat at night. Mrs Barton would give notice. Of the spears on his left some were tipped with obsidian, some with the spines of sting-rays, some with human bone. ‘You probably think I’m a fool, and flighty and irresponsible; and it’s true, I have been up till now. I’m hopeless. But I wasn’t born hopeless – I was made it, because of the kind of life I’ve lived. Now I want to be something else, and I know I can be something else. Sérieuse. A good wife and all that, ridiculous and embarrassing as it sounds when one puts it down on paper. But I refuse to be ashamed of goodness any longer. I absolutely refuse.’ That irresponsibility, he was thinking, was one of the loveliest and most moving things about her. It separated her from the common world, it promoted her out of vulgar humanity. He didn’t want her to be responsible and a good wife. He wanted her to be like Ariel, like the delicate creature in his own manuscript, a being of another order, beyond good and evil. Meanwhile he had walked into Africa. The image of a Negress holding her long pointed breasts in her two hands glistened darkly from behind the confining glass. Her belly was tattooed, her navel projected in a little cone. The spears in the next case were headed with iron. Like Ariel, he repeated to himself, like those Watteaus at Dresden, like Debussy. For resonator, this xylophone had, not the usual gourd, but a human skull, and there were skulls festooned along the ivory fetish horns, thigh-bones around the sacrificial drum from Ashanti. She was spoiling everything, he said to himself resentfully. And suddenly, lifting his eyes, he saw that she was there, hurrying along the narrow passage between the cases to meet him.
‘You?’ he managed to whisper.
But Helen was too much perturbed to see the look of dismay, the pallor, and then the guilty blush, too intensely preoccupied with her own thoughts to hear the note of startled apprehension in his voice.
‘I’m sorry,’ she said breathlessly, as she took his hand. ‘I didn’t mean to come and pester you here. But you don’t know what it’s been like this morning at home.’ She shook her head; her lips trembled. ‘Mother’s been like a madwoman. I can’t tell you . . . You’re the only person, Hugh . . .’
Clumsily, he tried to console her. But the reality was profoundly different from his imagination of her unhappiness. The imagination had always been his delicious opportunity; the reality was the menace of an unavoidable doom. Desperately, he tried the effect of changing the subject. These things from Benin were rather interesting. The ivory leopard, spotted with disks of copper inlay. The Negro warriors, in bronze, with their leaf-shaped spears and swords, and the heads of their enemies hanging from their belts. The Europeans, bearded and aquiline, in their high sixteenth-century morions and baggy hose, their matchlocks in their hands, and the cross hanging round their necks. Comic, he remarked, parenthetically, that the only thing these blackamoors ever got out of Christianity should have been the art of crucifying people. The punitive expedition in 1897 found the place full of crosses. And this beautiful head of the young girl with her tapering Phrygian cap of coral beads . . .
‘Look at this,’ Helen suddenly interrupted; and, pulling up her sleeve, she showed him two red semi-circular marks on the skin of her forearm a few inches above the wrist. ‘That’s where she bit me, when I tried to make her go back to bed.’
Hugh was startled into pitying indignation. ‘But it’s awful!’ he cried. ‘It’s too awful.’ He took her hand. ‘My poor child!’ They stood for a moment in silence. Then, suddenly, his pity was shot through by the realization that the thing had happened. There could be no escape now. He found himself thinking again of Mrs Barton. If she were to give notice, what would he do?
CHAPTER XLVI
October 30th 1934
MARK, AT DINNER, said he’d been re-reading Anna Karenina. Found it good, as novels go. But complained of the profound untruthfulness of even the best imaginative literature. And he began to catalogue its omissions. Almost total neglect of those small physiological events that decide whether day-to-day living shall have a pleasant or unpleasant tone. Excretion, for example, with its power to make or mar the day. Digestion. And, for the heroines of novel and drama, menstruation. Then the small illnesses – catarrh, rheumatism, headache, eye-strain. The chronic physical disabilities – ramifying out (as in the case of deformity or impotence) into luxuriant insanities. And conversely the sudden accessions, from unknown visceral and muscular sources, of more than ordinary health. No mention, next, of the part played by mere sensations in producing happiness. Hot bath, for example, taste of bacon, feel of fur, smell of freesias. In life, an empty cigarette-case may cause more distress than the absence of a lover; never in books. Almost equally complete omission of the small distractions that fill the greater part of human lives. Reading the papers; looking into shops; exchanging gossip; with all the varieties of day-dreaming, from lying in bed, imagining what one would do if one had the right lover, income, face, social position, to sitting at the picture palace passively accepting ready-made day-dreams from Hollywood.
Lying by omission turns inevitably into positive lying. The implications of literature are that human beings are controlled, if not by reason, at least by comprehensible, well-organized, avowable sentiments. Whereas the facts are quite different. Sometimes the sentiments come in, sometimes they don’t. All for love, or the world well lost; but love may be the title of nobility given to an inordinate liking for a particular person’s smell or texture, a lunatic desire for the repetition of a sensation produced by some particular dexterity. Or consider those cases (seldom published, but how numerous, as anyone in a position to know can tell!), those cases of the eminent statesmen, churchmen, lawyers, captains of industry – seemingly so sane, demonstrably so intelligent, publicly so high-principled; but, in private, under irresistible compulsion towards brandy, towards young men, towards little girls in trains, towards exhibitionism, towards gambling or hoarding, towards bullying, towards being whipped, towards all the innumerable, crazy perversions of the lusts for money and power and position on the one hand, for sexual pleasure on the other. Mere tics and tropisms, lunatic and unavowable cravings – these play as much part in human life as the organized and recognized sentiments. And imaginative literature suppresses the fact. Propagates an enormous lie about the nature of men and women.
‘Rightly, no doubt. Because, if human beings were shown what they’re really like,
they’d either kill one another as vermin, or hang themselves. But meanwhile, I really can’t be bothered to read any more imaginative literature. Lies don’t interest me. However poetically they may be expressed. They’re just a bore.’
Agreed with Mark that imaginative literature wasn’t doing its duty. That it was essential to know everything – and to know it, not merely through scientific textbooks, but also in a form that would have power to bring the facts home to the whole mind, not merely to the intellect. A complete expression (in terms of imaginative literature) leading to complete knowledge (with the whole mind) of the complete truth: indispensable preliminary condition of any remedial action, any serious attempt at the construction of a genuinely human being. Construction from within, by training in proper use of the self – training, simultaneously physical and mental. Construction, at the same time, from without, by means of social and economic arrangements devised in the light of a complete knowledge of the individual, and of the way in which the individual can modify himself.
Mark only laughed, and said I reminded him of the men who go round from house to house selling electric washing-machines.
November 4th 1934.
VERY GOOD MEETING in Newcastle with Miller and Purchas. Large and enthusiastic crowds – predominantly of the dispossessed. Note the significant fact that pacifism is in inverse ratio, generally, to prosperity. The greater the poverty, the longer the unemployment, the more wholehearted the determination not to fight again, and the more complete the scepticism about the conventional idols, Empire, National Honour and the like. A negative attitude closely correlated with bad economic conditions. Therefore not to be relied on. Such pacifism is without autonomous life. At the mercy, first of all, of anyone who comes along with money – and threats of war would lead to a vast increase of employment. At the mercy, in the second place, of anyone who comes along with an alluring positive doctrine – however crazy and criminal its positiveness may be. The mind abhors a vacuum. Negative pacifism and scepticism about existing institutions are just holes in the mind, emptiness waiting to be filled. Fascism or communism have sufficient positive content to act as fillers. Someone with the talents of Hitler may suddenly appear. The negative void will be pumped full in a twinkling. These disillusioned pacifist sceptics will be transformed overnight into drilled fanatics of nationalism, class war or whatever it may be. Question: have we time to fill the vacuum with positive pacifism? Or, having the time, have we the ability?
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