CALIX INEBRIANS.
“I doubt if we can really make this effort. Blacks, Stinks, Desolations, Poisons, Hell’s Nightmare generally have, I suspect, worked themselves into the very form and mould of our thoughts. We are sober, and perhaps the Tavern door is shut for ever against us.
“Now and then, perhaps, at rarer and still rarer intervals, a few of us will hear very faintly the far echoes of the holy madness within the closed door:
“When up the thyrse is raised, and when the sound
Of sacred orgies flies ‘around, around.’
“Which is the Sonus Epulantium in Æterno Convivio.
“But this we shall not be able to discern. Very likely we shall take the noise of this High Choir for the horrid mirth of Hell. How strange it is that those who are pledged officially and ceremonially, as it were, to a Rite of Initiation which figures certainly a Feast, should in all their thoughts and words and actions be continually blaspheming and denying all the uses and ends of feastings and festivals.
“This is not the refusal of the species for the sake of enjoying perfectly the most beautiful and desirable genus; it is the renouncing of species and genus, the pronouncing of Good to be Evil. The Universal being denied, the Particular is degraded and defiled. What is called ‘The Drink Curse’ is the natural and inevitable result and sequence of the ‘Protestant Reformation.’ If the clear wells and fountains of the magic wood are buried out of sight, then men (who must have Drink) will betake them to the Slime Ponds and Poison Pools.
“In the Graal Books there is a curse—an evil enchantment—on the land of Logres because the mystery of the Holy Vessel is disregarded. The Knight sees the Dripping Spear and the Shining Cup pass before him, and says no word. He asks no question as to the end and meaning of this ceremony. So the land is blasted and barren and songless, and those who dwell in it are in misery.
“Every day of our lives we see the Graal carried before us in a wonderful order, and every day we leave the question unasked, the Mystery despised and neglected. Yet if we could ask that question, bowing down before these Heavenly and Glorious Splendours and Hallows—then every man should have the meat and drink that his soul desired; the hall would be filled with odours of Paradise, with the light of Immortality.
“In the books the Graal was at last taken away because of men’s unworthiness. So it will be, I suppose. Even now, the Quester’s adventure is a desperate one—few there be that find It.
“Ventilation and sanitation are well enough in their way. But it would not be very satisfactory to pass the day in a ventilated and sanitated Hell with nothing to eat or drink. If one is perishing of hunger and thirst, sanitation seems unimportant enough.
“How wonderful, how glorious it would be if the Kingdom of the Great Drinkers could be restored! If we could only sweep away all the might of the Sober Ones—the factory builders, the poison makers, the politicians, the manufacturers of bad books and bad pictures, together with Little Bethel and the morality of Mr. Mildmay, the curate (a series of negative propositions)—then imagine the Great Light of the Great Inebriation shining on every face, and not any work of man’s hands, from a cathedral to a penknife, without the mark of the Tavern upon it! All the world a great festival; every well a fountain of strong drink; every river running with the New Wine; the Sangraal brought back from Sarras, restored to the awful shrine of Cor-arbennic, the Oracle of the Dive Bouteille once more freely given, the ruined Vineyard flourishing once more, girt about by shining, everlasting walls! Then we should hear the Old Songs again, and they would dance the Old Dances, the happy, ransomed people, Commensals and Compotators of the Everlasting Tavern.”
The whole treatise, of which this extract is a fragment in a rudimentary and imperfect stage, is, of course, an impassioned appeal for the restoration of the quickening, exuberant imagination, not merely in art, but in all the inmost places of life. There is more than this, too. Here and there one can hear, as it were, the whisper and the hint of deeper mysteries, visions of a great experiment and a great achievement to which some men may be called. In his own words: “Within the Tavern there is an Inner Tavern, but the door of it is visible to few indeed.”
In Ambrose’s mind in the after years the stout notebook was dear, perhaps as a substitute for that aroma of the past in a phial which he has declared so desirable an invention. It stood, not so much for what was written in it as for the place and the circumstances in which it was written. It recalled Little Russell Row and Nelly, and the evenings at the Château de Chinon, where, night by night, they served still stranger, more delicious meats, and the red wine revealed more clearly its high celestial origin. One evening was diversified by an odd encounter.
A middle-aged man, sitting at an adjoining table, was evidently in want of matches, and Ambrose handed his box with the sympathetic smile which one smoker gives to another in such cases. The man—he had a black moustache and a small, pointed beard—thanked him in fluent English with a French accent, and they began to talk of casual things, veering, by degrees, in the direction of the arts. The Frenchman smiled at Meyrick’s enthusiasm.
“What a life you have before you!” he said. “Don’t you know that the populace always hates the artist—and kills him if it can? You are an artist and mystic, too. What a fate!
“Yes; but it is that applause, that réclame that comes after the artist is dead,” he went on, replying to some objection of Ambrose’s; “it is that which is the worst cruelty of all. It is fine for Burns, is it not, that his stupid compatriots have not ceased to utter follies about him for the last eighty years? Scotchmen? But they should be ashamed to speak his name! And Keats, and how many others in my country and in yours and in all countries? The imbeciles are not content to calumniate, to persecute, to make wretched the artist in his lifetime. They follow him with their praise to the grave—the grave that they have digged! Praise of the populace! Praise of a race of pigs! For, you see, while they are insulting the dead with their compliments they are at the same time insulting the living with their abuse.”
He dropped into silence; from his expression he seemed to be cursing “the populace” with oaths too frightful to be uttered. He rose suddenly and turned to Ambrose.
“Artist—and mystic. Yes. You will probably be crucified. Good evening…and a fine martyrdom to you!”
He was gone with a charming smile and a delightful bow to “Madame.” Ambrose looked after him with a puzzled face; his last words had called up some memory that he could not capture; and then suddenly he recollected the old, ragged Irish fiddler, the player of strange fantasies under the tree in the outskirts of Lupton. He thought of his phrase about “red martyrdom”; it was an odd coincidence.
IV
The phrases kept recurring to his mind after they had gone out, and as they wandered through the lighted streets with all their strange and variegated show, with glittering windows and glittering lamps, with the ebb and flow of faces, the voices and the laughter, the surging crowds about the theatre doors, the flashing hansoms and the omnibuses lumbering heavily along to strange regions, such as Turnham Green and Castlenau, Cricklewood and Stoke Newington—why, they were as unknown as cities in Cathay!
It was a dim, hot night; all the great city smoked as with a mist, and a tawny moon rose through films of cloud far in the vista of the east. Ambrose thought with a sudden recollection that the moon, that world of splendour, was shining in a farther land, on the coast of the wild rocks, on the heaving sea, on the faery apple-garths in Avalon, where, though the apples are always golden, yet the blossoms of enchantment never fade, but hang for ever against the sky.
They were passing a half-lit street, and these dreams were broken by the sudden clanging, rattling music of a piano-organ. For a moment they saw the shadowy figures of the children as they flitted to and fro, dancing odd measures in the rhythm of the tune. Then they came into a long, narrow way with a church spire in the distance, and near the church they passed the “church-shop”—Roman, eviden
tly, from the subjects and the treatment of the works of art on view. But it was strange! In the middle of the window was a crude, glaring statue of some saint. He was in bright red robes, sprinkled with golden stars; the blood rained down from a wound in his forehead, and with one hand he drew the scarlet vestment aside and pointed to the dreadful gash above his heart, and from this, again, the bloody drops fell thick. The colours stared and shrieked, and yet, through the bad, cheap art there seemed to shine a rapture that was very near to beauty; the thing expressed was so great that it had to a certain extent overcome the villainy of the expression.
They wandered vaguely, after their custom. Ambrose was silent; he was thinking of Avalon and “Red Martyrdom” and the Frenchman’s parting salutation, of the vision in one of the old books, “the Man clothed in a robe redder and more shining than burning fire, and his feet and his hands and his face were of a like flame, and five angels in fiery vesture stood about him, and at the feet of the Man the ground was covered with a ruddy dew.”
They passed under an old church tower that rose white in the moonlight above them. The air had cleared, the mist had floated away, and now the sky glowed violet, and the white stones of the classic spirit shone on high. From it there came suddenly a tumult of glad sound, exultant bells in ever-changing order, pealing out as if to honour some great victory, so that the mirth of the street below became but a trivial restless noise. He thought of some passage that he had read but could not distinctly remember: a ship was coming back to its haven after a weary and tempestuous voyage over many dreadful seas, and those on board saw the tumult in the city as their sails were sighted; heard afar the shouts of gladness from the rejoicing people; heard the bells from all the spires and towers break suddenly into triumphant chorus, sounding high above the washing of the waves.
Ambrose roused himself from his dreams. They had been walking in a circle and had returned almost to the street of the Château, though, their knowledge of the district being of an unscientific character, they were under the impression that they were a mile or so away from that particular point. As it happened, they had not entered this street before, and they were charmed at the sudden appearance of stained glass lighted up from within. The colour was rich and good; there were flourished scrolls and grotesques in the Renaissance manner, many emblazoned shields in ruby and gold and azure; and the centre-piece showed the Court of the Beer King—a jovial and venerable figure attended by a host of dwarfs and kobolds, all holding on high enormous mugs of beer. They went in boldly and were glad. It was the famous “Three Kings” in its golden and unreformed days, but this they knew not. The room was of moderate size, very low, with great dark beams in the white ceiling. White were the walls; on the plaster, black-letter texts with vermilion initials praised the drinker’s art, and more kobolds, in black and red, loomed oddly in unsuspected corners. The lighting, presumably, was gas, but all that was visible were great antique lanterns depending from iron hooks, and through their dull green glass only a dim radiance fell upon the heavy oak tables and the drinkers. From the middle beam an enormous bouquet of fresh hops hung on high; there was a subdued murmur of talk, and now and then the clatter of the lid of a mug, as fresh beer was ordered. In one corner there was a kind of bar; behind it a couple of grim women—the kobolds apparently—performed their office; and above, on a sort of rack, hung mugs and tankards of all sizes and of all fantasies. There were plain mugs of creamy earthenware, mugs gaudily and oddly painted with garlanded goats, with hunting scenes, with towering castles, with flaming posies of flowers. Then some friend of the drunken, some sage who had pried curiously into the secrets of thirst, had made a series of wonders in glass, so shining and crystalline that to behold them was as if one looked into a well, for every glitter of the facets gave promise of satisfaction. There were the mugs, capacious and very deep, crowned for the most part not with mere plain lids of common use and make, but with tall spires in pewter, richly ornamented, evident survivals from the Middle Ages. Ambrose’s eyes glistened; the place was altogether as he would have designed it. Nelly, too, was glad to sit down, for they had walked longer than usual. She was refreshed by a glass of some cool drink with a borage flower and a cherry floating in it, and Ambrose ordered a mug of beer.
It is not known how many of these krugs he emptied. It was, as has been noted, a sultry night, and the streets were dusty, and that glass of Benedictine after dinner rather evokes than dismisses the demon of thirst. Still, Munich beer is no hot and rebellious drink, so the causes of what followed must probably be sought for in other springs. Ambrose took a deep draught, gazed upward to the ceiling, and ordered another mug of beer for himself and some more of the cool and delicate and flowery beverage for Nelly. When the drink was set upon the board, he thus began, without title or preface:
“You must know, Nelly dear,” he said, “that the marriage of Panurge, which fell out in due time (according to the oracle and advice of the Holy Bottle), was by no means a fortunate one. For, against all the counsel of Pantagruel and of Friar John, and indeed of all his friends, Panurge married in a fit of spleen and obstinacy the crooked and squinting daughter of the little old man who sold green sauce in the Rue Quincangrogne at Tours—you will see the very place in a few days, and then you will understand everything. You do not understand that? My child, that is impiety, since it accuses the Zeitgest, who is certainly the only god that ever existed, as you will see more fully demonstrated in Huxley and Spencer and all the leading articles in all the leading newspapers. Quod erat demonstrandum. To be still more precise: You must know that when I am dead, and a very great man indeed, many thousands of people will come from all the quarters of the globe—not forgetting the United States—to Lupton. They will come and stare very hard at the Old Grange, which will have an inscription about me on the wall; they will spend hours in High School; they will walk all round Playing Fields; they will cut little bits off ‘brooks’ and ‘quarries.’ Then they will view the Sulphuric Acid works, the Chemical Manure factory and the Free Library, and whatever other stink-pots and cesspools Lupton town may contain; they will finally enjoy the view of the Midland Railway Goods Station. Then they will say: ‘Now we understand him; now one sees how he got all his inspiration in that lovely old school and the wonderful English country-side.’ So you see that when I show you the Rue Quincangrogne you will perfectly understand this history. Let us drink; the world shall never be drowned again, so have no fear.
“Well, the fact remains that Panurge, having married this hideous wench aforesaid, was excessively unhappy. It was in vain that he argued with his wife in all known languages and in some that are unknown, for, as she said, she only knew two languages, the one of Touraine and the other of the Stick, and this second she taught Panurge per modum passionis—that is by beating him, and this so thoroughly that poor Pilgarlic was sore from head to foot. He was a worthy little fellow, but the greatest coward that ever breathed. Believe me, illustrious drinkers and most precious.… Nelly, never was man so wretched as this Panurge since Paradise fell from Adam. This is the true doctrine; I heard it when I was at Eleusis. You enquire what was the matter? Why, in the first place, this vile wretch whom they all called—so much did they hate her—La Vie Mortale, or Deadly Life, this vile wretch, I say: what do you think that she did when the last note of the fiddles had sounded and the wedding guests had gone off to the ‘Three Lampreys’ to kill a certain worm—the which worm is most certainly immortal, since it is not dead yet! Well, then, what did Madame Panurge? Nothing but this: She robbed her excellent and devoted husband of all that he had. Doubtless you remember how, in the old days, Panurge had played ducks and drakes with the money that Pantagruel had given him, so that he borrowed on his corn while it was still in the ear, and before it was sown, if we enquire a little more closely. In truth, the good little man never had a penny to bless himself withal, for the which cause Pantagruel loved him all the more dearly. So that when the Dive Bouteille gave its oracle, and Panurge chose his spouse, Pantagr
uel showed how preciously he esteemed a hearty spender by giving him such a treasure that the goldsmiths who live under the bell of St. Gatien still talk of it before they dine, because by doing so their mouths water, and these salivary secretions are of high benefit to the digestion: read on this, Galen. If you would know how great and glorious this treasure was, you must go to the Library of the Archevêché at Tours, where they will show you a vast volume bound in pigskin, the name of which I have forgotten. But this book is nothing else than the list of all the wonders and glories of Pantagruel’s wedding present to Panurge; it contains surprising things, I can tell you, for, in good coin of the realm alone, never was gift that might compare with it; and besides the common money there were ancient pieces, the very names of which are now incomprehensible, and incomprehensible they will remain till the coming of the Coqcigrues. There was, for instance, a great gold Sol, a world in itself, as some said truly, and I know not how many myriad myriad of Étoiles, all of the finest silver that was ever minted, and Anges–Gardiens, which the learned think must have been first coined at Angers, though others will have it that they were the same as our Angels; and, as for Roses de Paradis and Couronnes Immortelles, I believe he had as many of them as ever he would. Beauties and joys he was to keep for pocket-money; small change is sometimes great gain. And, as I say, no sooner had Panurge married that accursed daughter of the Rue Quincangrogne than she robbed him of everything, down to the last brass farthing. The fact is that the woman was a witch; she was also something else which I leave out for the present. But, if you will believe me, she cast such a spell upon Panurge that he thought himself an absolute beggar. Thus he would look at his Sol d’Or and say: ‘What is the use of that? It is only a great bright lump: I can see it every day.’ Then when they said, ‘But how about those Anges–Gardiens?’ he would reply, ‘Where are they? Have you seen them? I never see them. Show them to me,’ and so with all else; and all the while that villain of a woman beat, thumped and belaboured him so that the tears were always in his eyes, and they say you could hear him howling all over the world. Everybody said that he had made a pretty mess of it, and would come to a bad end.
The Arthur Machen Megapack: 25 Classic Works Page 84
