Some time after this, the announcements of the numbers drawn began to leave out the lists of fines and simply print the days of prison assigned to each losing number. That shorthand, as it were, which went virtually unnoticed at the time, was of utmost importance: It was the first appearance of non-pecuniary elements in the lottery. And it met with great success—indeed, the Company was forced by its players to increase the number of unlucky draws.
As everyone knows, the people of Babylon are great admirers of logic, and even of symmetry. It was inconsistent that lucky numbers should payoff in round silver coins while unlucky ones were measured in days and nights of jail. Certain moralists argued that the possession of coins did not always bring about happiness, and that other forms of happiness were perhaps more direct.
The lower-caste neighborhoods of the city voiced a different complaint. The members of the priestly class gambled heavily, and so enjoyed all the vicissitudes of terror and hope; the poor (with understandable, or inevitable, envy) saw themselves denied access to that famously delightful, even sensual, wheel. The fair and reasonable desire that all men and women, rich and poor, be able to take part equally in the Lottery inspired indignant demonstrations—the memory of which, time has failed to dim. Some stubborn souls could not (or pretended they could not) understand that this was a novus ordo seclorum, a necessary stage of history.... A slave stole a crimson ticket; the drawing determined that that ticket entitled the bearer to have his tongue burned out. The code of law provided the same sentence for stealing a lottery ticket. Some Babylonians argued that the slave deserved the burning iron for being a thief; others, more magnanimous, that the executioner should employ the iron because thus fate had decreed.... There were disturbances, there were regrettable instances of bloodshed, but the masses of Babylon at last, over the opposition of the well-to-do, imposed their will; they saw their generous objectives fully achieved. First, the Company was forced to assume all public power. (The unification was necessary because of the vastness and complexity of the new operations.) Second, the Lottery was made secret, free of charge, and open to all. The mercenary sale of lots was abolished; once initiated into the mysteries of Baal, every free man automatically took part in the sacred drawings, which were held in the labyrinths of the god every sixty nights and determined each man's destiny until the next drawing. The consequences were incalculable. A lucky draw might bring about a man's elevation to the council of the magi or the imprisonment of his enemy (secret, or known by all to be so), or might allow him to find, in the peaceful dimness of his room, the woman who would begin to disturb him, or whom he had never hoped to see again; an unlucky draw: mutilation, dishonor of many kinds, death itself. Sometimes a single event—the murder of C in a tavern, B's mysterious apotheosis—would be the inspired outcome of thirty or forty drawings. Combining bets was difficult, but we must recall that the individuals of the Company were (and still are) all-powerful, and clever. In many cases, the knowledge that certain happy turns were the simple result of chance would have lessened the force of those outcomes; to forestall that problem, agents of the Company employed suggestion, or even magic. The paths they followed, the intrigues they wove, were invariably secret. To penetrate the innermost hopes and innermost fears of every man, they called upon astrologers and spies. There were certain stone lions, a sacred latrine called Qaphqa, some cracks in a dusty aqueduct—these places, it was generally believed, gave access to the Company, and well- or ill-wishing persons would deposit confidential reports in them. An alphabetical file held those dossiers of varying veracity.
Incredibly, there was talk of favoritism, of corruption. With its customary discretion, the Company did not reply directly; instead, it scrawled its brief argument in the rubble of a mask factory. This apologia is now numbered among the sacred Scriptures. It pointed out, doctrinally, that the Lottery is an interpolation of chance into the order of the universe, and observed that to accept errors is to strengthen chance, not contravene it. It also noted that those lions, that sacred squatting-place, though not disavowed by the Company (which reserved the right to consult them), functioned with no official guarantee.
This statement quieted the public's concerns. But it also produced other effects perhaps unforeseen by its author. It profoundly altered both the spirit and the operations of the Company. I have but little time remaining; we are told that the ship is about to sail—but I will try to explain.
However unlikely it may seem, no one, until that time, had attempted to produce a general theory of gaming. Babylonians are not a speculative people; they obey the dictates of chance, surrender their lives, their hopes, their nameless terror to it, but it never occurs to them to delve into its labyrinthine laws or the revolving spheres that manifest its workings. Nonetheless, the semi-official statement that I mentioned inspired numerous debates of a legal and mathematical nature. From one of them, there emerged the following conjecture: If the Lottery is an intensification of chance, a periodic infusion of chaos into the cosmos, then is it not appropriate that chance intervene in every aspect of the drawing, not just one? Is it not ludicrous that chance should dictate a person's death while the circumstances of that death—whether private or public, whether drawn out for an hour or a century—should not be subject to chance? Those perfectly reasonable objections finally prompted sweeping reform; the complexities of the new system (complicated further by its having been in practice for centuries) are understood by only a handful of specialists, though I will attempt to summarize them, even if only symbolically.
Let us imagine a first drawing, which condemns a man to death. In pursuance of that decree, another drawing is held; out of that second drawing come, say, nine possible executors. Of those nine, four might initiate a third drawing to determine the name of the executioner, two might replace the unlucky draw with a lucky one (the discovery of a treasure, say), another might decide that the death should be exacerbated (death with dishonor, that is, or with the refinement of torture), others might simply refuse to carry out the sentence----That is the scheme of the Lottery, put symbolically. In reality, the number of drawings is infinite. No decision is final; all branch into others. The ignorant assume that infinite drawings require infinite time; actually, all that is required is that time be infinitely subdivisible, as in the famous parable of the Race with the Tortoise. That infinitude coincides remarkably well with the sinuous numbers of Chance and with the Heavenly Archetype of the Lottery beloved of Platonists.... Some distorted echo of our custom seems to have reached the Tiber: In his Life of Antoninus Heliogabalus, AElius Lampridius tells us that the emperor wrote out on seashells the fate that he intended for his guests at dinner—some would receive ten pounds of gold; others, ten houseflies, ten dormice, ten bears. It is fair to recall that Heliogabalus was raised in Asia Minor, among the priests of his eponymous god.
There are also impersonal drawings, whose purpose is unclear. One drawing decrees that a sapphire from Taprobana be thrown into the waters of the Euphrates; another, that a bird be released from the top of a certain tower; another, that every hundred years a grain of sand be added to (or taken from) the countless grains of sand on a certain beach. Sometimes, the consequences are terrible.
Under the Company's beneficent influence, our customs are now steeped in chance. The purchaser of a dozen amphorae of Damascene wine will not be surprised if one contains a talisman, or a viper; the scribe who writes out a contract never fails to include some error; I myself, in this hurried statement, have misrepresented some splendor, some atrocity— perhaps, too, some mysterious monotony.... Our historians, the most perspicacious on the planet, have invented a method for correcting chance; it is well known that the outcomes of this method are (in general) trust-worthy—although, of course, they are never divulged without a measure of deception. Besides, there is nothing so tainted with fiction as the history of the Company.... A paleographic document, unearthed at a certain temple, may come from yesterday's drawing or from a drawing that took place centuries ago. N
o book is published without some discrepancy between each of the edition's copies. Scribes take a secret oath to omit, interpolate, alter. Indirect falsehood is also practiced.
The Company, with godlike modesty, shuns all publicity. Its agents, of course, are secret; the orders it constantly (perhaps continually) imparts are no different from those spread wholesale by impostors. Besides—who will boast of being a mere impostor? The drunken man who blurts out an absurd command, the sleeping man who suddenly awakes and turns and chokes to death the woman sleeping at his side—are they not, perhaps, implementing one of the Company's secret decisions? That silent functioning, like God's, inspires all manner of conjectures. One scurrilously suggests that the Company ceased to exist hundreds of years ago, and that the sacred disorder of our lives is purely hereditary, traditional; another believes that the Company is eternal, and teaches that it shall endure until the last night, when the last god shall annihilate the earth. Yet another declares that the Company is omnipotent, but affects only small things: the cry of a bird, the shades of rust and dust, the half dreams that come at dawn. Another, whispered by masked heresiarchs, says that the Company has never existed, and never will. Another, no less despicable, argues that it makes no difference whether one affirms or denies the reality of the shadowy corporation, because Babylon is nothing but an infinite game of chance.
A Survey of the Works of Herbert Quain
Herbert Quain died recently in Roscommon. I see with no great surprise that the Times Literary Supplement devoted to him a scant half column of necrological pieties in which there is not a single laudatory epithet that is not set straight (or firmly reprimanded) by an adverb. The Spectator, in its corresponding number, is less concise, no doubt, and perhaps somewhat more cordial, but it compares Quain's first book, The God of the Labyrinth, with one by Mrs. Agatha Christie, and others to works by Gertrude Stein. These are comparisons that no one would have thought to be inevitable, and that would have given no pleasure to the deceased. Not that Quain ever considered himself "a man of genius"—even on those peripatetic nights of literary conversation when the man who by that time had fagged many a printing press invariably played at being M. Teste or Dr. Samuel Johnson.... Indeed, he saw with absolute clarity the experimental nature of his works, which might be admirable for their innovativeness and a certain laconic integrity, but hardly for their strength of passion. "I am like Cowley's odes," he said in a letter to me from Longford on March 6, 1939. "I belong not to art but to the history of art." (In his view, there was no lower discipline than history.)
I have quoted Quain's modest opinion of himself; naturally, that modesty did not define the boundaries of his thinking. Flaubert and Henry James have managed to persuade us that works of art are few and far between, and maddeningly difficult to compose, but the sixteenth century (we should recall the Voyage to Parnassus, we should recall the career of Shakespeare) did not share that disconsolate opinion. Nor did Herbert Quain. He believed that "great literature" is the commonest thing in the world, and that there was hardly a conversation in the street that did not attain those "heights." He also believed that the aesthetic act must contain some element of surprise, shock, astonishment—and that being astonished by rote is difficult, so he deplored with smiling sincerity "the servile, stubborn preservation of past and bygone books." ... I do not know whether that vague theory of his is justifiable or not; I do know that his books strive too greatly to astonish.
I deeply regret having lent to a certain lady, irrecoverably, the first book that Quain published. I have said that it was a detective story— The God of the Labyrinth; what a brilliant idea the publisher had, bringing it out in late November, 1933. In early December, the pleasant yet arduous convolutions of The Siamese Twin Mystery* gave London and New York a good deal of "gumshoe" work to do—in my view, the failure of our friend's work can be laid to that ruinous coincidence. (Though there is also the question—I wish to be totally honest—of its somewhat careless plotting and the hollow, frigid stiltedness of certain descriptions of the sea.) Seven years later, I cannot for the life of me recall the details of the plot, but this is the general scheme of it, impoverished (or purified) by my forgetfulness: There is an incomprehensible murder in the early pages of the book, a slow discussion in the middle, and a solution of the crime toward the end. Once the mystery has been cleared up, there is a long retrospective paragraph that contains the following sentence: Everyone believed that the chess players had met accidentally. That phrase allows one to infer that the solution is in fact in error, and so, uneasy, the reader looks back over the pertinent chapters and discovers another solution, which is the correct one. The reader of this remarkable book, then, is more perspicacious than the detective.
An even more heterodox work is the "regressive, ramifying fiction" April March, whose third (and single) section is dated 1936. No one, in assaying this novel, can fail to discover that it is a kind of game; it is legitimate, I should think, to recall that the author himself never saw it in any other light. "I have reclaimed for this novel," I once heard him say, "the essential features of every game: the symmetry, the arbitrary laws, the tedium." Even the name is a feeble pun: it is not someone's name, does not mean "a march [taken] in April," but literally April-March. Someone once noted that there is an echo of the doctrines of Dunne in the pages of this book; Quain's foreword prefers instead to allude to that backward-running world posited by Bradley, in which death precedes birth, the scar precedes the wound, and the wound precedes the blow (Appearance and Reality, 1897, p. 215). [1] But it is not the worlds proposed by April March that are regressive, it is the way the stories are told—regressively and ramifying, as I have said. The book is composed of thirteen chapters. The first reports an ambiguous conversation between several unknown persons on a railway station platform. The second tells of the events of the evening that precedes the first. The third, likewise retrograde, tells of the events of another, different, possible evening before the first; the fourth chapter relates the events of yet a third different possible evening. Each of these (mutually exclusive) "evenings-before" ramifies into three further "evenings-before," all quite different. The work in its entirety consists, then, of nine novels; each novel, of three long chapters. (The first chapter is common to all, of course.) Of those novels, one is symbolic; another, supernatural; another, a detective novel; another, psychological; another, a Communist novel; another, anti-Communist; and so on. Perhaps the following symbolic representation will help the reader understand the novel's structure:
With regard to this structure, it may be apposite to say once again what Schopenhauer said about Kant's twelve categories: "He sacrifices everything to his rage for symmetry." Predictably, one and another of the nine tales is unworthy of Quain; the best is not the one that Quain first conceived, x4 ; it is, rather, x9, a tale of fantasy. Others are marred by pallid jokes and instances of pointless pseudoexactitude. Those who read the tales in chronological order (e.g., x3 , y1, z) will miss the strange book's peculiar flavor. Two stories— x7 and x8 —have no particular individual value; it is their juxtaposition that makes them effective.... I am not certain whether I should remind the reader that after April March was published, Quain had second thoughts about the triune order of the book and predicted that the mortals who imitated it would opt instead for a binary scheme—
while the gods and demiurges had chosen an infinite one: infinite stories, infinitely branching.
Quite unlike April March, yet similarly retrospective, is the heroic two-act comedy The Secret Mirror. In the works we have looked at so far, a formal complexity hobbles the author's imagination; in The Secret Mirror, that imagination is given freer rein. The play's first (and longer) act takes place in the country home of General Thrale, C. I. E., near Melton Mowbray. The unseen center around which the plot revolves is Miss Ulrica Thrale, the general's elder daughter. Snatches of dialog give us glimpses of this young woman, a haughty Amazon-like creature; we are led to suspect that she seldom journeys to the rea
lms of literature. The newspapers have announced her engagement to the duke of Rutland; the newspapers then report that the engagement is off. Miss Thrale is adored by a playwright, one Wilfred Quarles; once or twice in the past, she has bestowed a distracted kiss upon this young man. The characters possess vast fortunes and ancient blood-lines; their affections are noble though vehement; the dialog seems to swing between the extremes of a hollow grandiloquence worthy of Bulwer-Lytton and the epigrams of Wilde or Philip Guedalla. There is a nightingale and a night; there is a secret duel on the terrace. (Though almost entirely imperceptible, there are occasional curious contradictions, and there are sordid details.) The characters of the first act reappear in the second— under different names. The "playwright" Wilfred Quarles is a traveling salesman from Liverpool; his real name is John William Quigley. Miss Thrale does exist, though Quigley has never seen her; he morbidly clips pictures of her out of the Tatler or the Sketch. Quigley is the author of the first act; the implausible or improbable "country house" is the Jewish-Irish rooming house he lives in, transformed and magnified by his imagination.... The plot of the two acts is parallel, though in the second everything is slightly menacing—everything is put off, or frustrated. When The Secret Mirror first opened, critics spoke the names "Freud" and "Julian Green." In my view, the mention of the first of those is entirely unjustified.
Collected Fictions Page 13
