The Alexandria Quartet (126 page)

About Art I always tell myself: while they are watching the firework display, yclept Beauty, you must smuggle the truth into their veins like a filter-passing virus! This is easier said than done. How slowly one learns to embrace the paradox! Even I am not there as yet; nevertheless, like that little party of explorers, ‘Though we were still two days' march from the falls we suddenly heard their thunder growing up in the distance'! Ah! those who merit it may one day be granted a rebirth-certificate by a kindly Government Department. This will entitle them to receive everything free of charge — a prize reserved for those who want nothing. Celestial economics, about which Lenin is strangely silent! Ah! the gaunt faces of the English muses! Pale distressed gentlewomen in smocks and beads, dispensing tea and drop-scones to the unwary!

The foxy faces

Of Edwardian Graces

Horse-faces full of charm

With strings of beads

And a packet of seeds

And an ape-tuft under each arm!

Society! Let us complicate existence to the point of drudgery so that it acts as a drug against reality. Unfair! Unfair! But, my dear Brother Ass, the sort of book I have in mind will be characterized by the desired quality which will make us rich and famous: it will be characterized by a
total lack of codpiece!

When I want to infuriate Balthazar I say: ‘Now if the Jews would only assimilate they would give us a valuable lead in the matter of breaking down puritanism everywhere. For they are the licence-holders and patentees of the closed system, the ethical response! Even our absurd food prohibitions and inhibitions are copied from their melancholy priest-ridden rigmarole about flesh and fowl. Aye! We artists are not interested in policies but in values — this is our field of battle! If once we could loosen up, relax the terrible grip of the so-called Kingdom of Heaven which has made the earth such a blood-soaked place, we might rediscover in sex the key to a metaphysical search which is our
raison d'être
here below! If the closed system and the moral exdusiveness on divine right were relaxed a little what could we not do?' What indeed? But the good Balthazar smokes his Lakadif gloomily and shakes his shaggy head. I think of the black velvet sighs of Juliet and fall silent. I think of the soft white knosps — unopened flower-shapes — which decorate the tombs of Moslem women! The slack, soft insipid mansuetude of these females of the mind! No, clearly my history is pretty weak. Islam also libs as the Pope does.

Brother Ass, let us trace the progress of the European artist from problem-child to case-history, from case-history to crybaby ! He has kept the psyche of Europe alive by his ability to be wrong, by his continual cowardice — this is his function! Cry-baby of the Western World! Cry-babies of the world unite! But let me hasten to add, lest this sounds cynical or despairing, that I am full of hope. For always, at every moment of time, there is a chance that the artist will stumble upon what I can only call The Great Inkling! Whenever this happens he is at once free to enjoy his fecundating rôle; but it can never really happen as fully and completely as it deserves until the miracle comes about — the miracle of Pursewarden's Ideal Commonwealth! Yes, I believe in this miracle. Our very existence as artists affirms it! It is the act of yea-saying about which the old poet of the city speaks in a poem you once showed me in translation.* The
fact
of an artist being born affirms and reaffirms this in every generation. The miracle is there, on ice so to speak. One fine day it will blossom: then the artist suddenly grows up and accepts the full responsibility for his origins in the people, and when
simultaneously
the people recognize his peculiar significance and value, and greet him as the unborn, child in themselves, the infant Joy! I am certain it will come. At the moment they are like wrestlers nervously circling one another, looking for the hold. But when it comes, this great blinding second of illumination — only then shall we be able to dispense with hierarchy as a social form. The new society — so different from anything we can imagine now — will be born around the small strict white temple of the Infant Joy! Men and women will group themselves around it, the protoplasmic growth of the village, the town, the capital! Nothing stands in the way of this Ideal Commonwealth, save that in every generation the vanity and laziness of the artist has always matched the self-indulgent blindness of the people. But prepare, prepare! It is on the way. It is here, there, nowhere!

The great schools of love will arise, and sensual and intellectual knowledge will draw their impetus from each other. The human animal will be uncaged, all his dirty cultural straw and coprolitic refuse of belief cleaned out. And the human spirit, radiating light and laughter, will softly tread the green grass like a dancer; will emerge to cohabit with the time-forms and give children to the world of the elementaries — undines and salamanders, sylphs and sylvestres, Gnomi and Vulcani, angels and gnomes.

Yes, to extend the range of physical sensuality to embrace mathematics and theology: to nourish not to stunt the intuitions. For culture means sex, the root-knowledge, and where the faculty is derailed or crippled, its derivatives like religion come up dwarfed or contorted — instead of the emblematic mystic rose you get Judaic cauliflowers like Morons or Vegetarians, instead of artists you get cry-babies, instead of philosophy semantics.

The sexual and the creative energy go hand in hand. They convert into one another — the solar sexual and the lunar spiritual holding an eternal dialogue. They ride the spiral of time together. They embrace the whole of the human motive. The truth is only to be found in our own entrails — the truth of Time.

‘Copulation is the lyric of the mob!' Aye, and also the university of the soul: but a university at present without endowments, without books or even students. No, there are a few.

How wonderful the death-struggle of Lawrence: to realize his sexual nature fully, to break free from the manacles of the Old Testament; flashing down the firmament like a great white struggling man-fish, the last Christian martyr. His struggle is ours — to rescue Jesus from Moses. For a brief moment it looked possible, but St Paul restored the balance and the iron handcuffs of the Judaic prison closed about the growing soul forever. Yet in
The Man Who Died
he tells us plainly what must be, what the reawakening of Jesus should have meant — the true birth of free man. Where is he? What has happened to him? Will he ever come?

My spirit trembles with joy as I contemplate this city of light which a divine accident might create before our very eyes at any moment! Here art will find its true form and place, and the artist can play like a fountain without contention, without even trying. For I see art more and more clearly as a sort of manuring of the psyche. It has no intention, that is to say no
theology
. By nourishing the psyche, by dunging it up, it helps it to find its own level, like water. That level is an original innocence — who invented the perversion of Original Sin, that filthy obscenity of the West? Art, like a skilled masseur on a playing-field, is always standing by to help deal with casualties; and just as a masseur does, its ministrations ease up the tensions of the psyche's musculature. That is why it always goes for the sore places, its fingers pressing upon the knotted muscles, the tendon afflicted with cramp — the sins, perversions, displeasing points which we are reluctant to accept. Revealing them with its harsh kindness it unravels the tensions, relaxes the psyche. The other part of the work, if there is any other work, must belong to religion. Art is the purifying factor merely. It predicates nothing. It is the handmaid of silent content, essential only to joy and to love! These strange beliefs, Brother Ass, you will find lurking under my mordant humours, which may be described simply as a technique of therapy. As Balthazar says: ‘A good doctor, and in a special sense the psychologist, makes it quite deliberately, slightly harder for the patient to recover too easily. You do this to see if his psyche has any real bounce in it, for the secret of healing is in the patient and not the doctor. The only measure is the reaction!'

I was born under Jupiter, Hero of the Comic Mode! My poems, like soft music invading the encumbered senses of young lovers left alone at night.… What was I saying? Yes, the best thing to do with a great truth, as Rabelais discovered, is to bury it in a mountain of follies where it can comfortably wait for the picks and shovels of the elect.

Between infinity and eternity stretches the thin hard tightrope human beings must walk, joined at the waist! Do not let these unamiable propositions dismay you, Brother Ass. They are written down in pure joy, uncontaminated by a desire to preach! I am really writing for an audience of the blind — but aren't we all? Good art points, like a man too ill to speak, like a baby! But if instead of following the direction it indicates you take it for a thing in itself, having some sort of absolute value, or as a thesis upon something which can be paraphrased, surely you miss the point; you lose yourself at once among the barren abstractions of the critic? Try to tell yourself that its fundamental object was only to invoke the ultimate healing silence — and that the symbolism contained in form and pattern is only a frame of reference through which, as in a mirror, one may glimpse the idea of a universe at rest, a universe in love with itself. Then like a babe in arms you will ‘milk the universe at every breath'! We must learn to read between the lines, between the lives.

Liza used to say: ‘But its very perfection makes one sure that it will come to an end.' She was right; but women will not accept time and the dictates of the death-divining second. They do not see that a civilization is simply a great metaphor which describes the aspirations of the individual soul in collective form — as perhaps a novel or a poem might do. The struggle is always for greater consciousness. But alas! Civilizations die in the measure that they become conscious of themselves. They realize, they lose heart, the propulsion of the unconscious motive is no longer there. Desperately they begin to copy themselves in the mirror. It is no use. But surely there is a catch in all this? Yes, Time is the catch! Space is a concrete idea, but Time is abstract. In the scar tissue of Proust's great poem you see that so clearly; his work is the great academy of the time-consciousness. But being unwilling to mobilize the meaning of time he was driven to fall back on memory, the ancestor of hope!

Ah! but being a Jew he had hope — and with Hope comes the irresistible desire to meddle. Now we Celts mate with despair out of which alone grows laughter and the desperate romance of the eternally hopeless. We hunt the unattainable, and for us there is only a search unending.

For him it would mean nothing, my phrase ‘the prolongation of childhood into art'. Brother Ass, the diving-board, the trapeze, lie just to the eastward of this position! A leap through the firmament to a new status — only don't miss the ring!

Why for example don't they recognize in Jesus the great Ironist that he is, the comedian? I am sure that two-thirds of the Beatitudes are jokes or squibs in the manner of Chuang Tzu. Generations of mystagogues and pedants have lost the sense. I am sure of it however because he must have known that Truth disappears with the telling of it. It can only be conveyed, not stated; irony alone is the weapon for such a task.

Or let us turn to another aspect of the thing; it was you, just a moment ago, who mentioned our poverty of observation in all that concerns each other — the limitations of sight itself. Bravely spoken! But translated spiritually you get the picture of a man walking about the house, hunting for the spectacles which are on his forehead. To see is to imagine! And what, Brother Ass, could be a better illustration than your manner of seeing Justine, fitfully lit up in the electric signs of the imagination? It is not the same woman evidently who set about besieging me and who was finally driven off by my sardonic laughter. What you saw as soft and appealing in her seemed to me a specially calculated hardness, not which she invented, but which you evoked in her. All that throaty chatter, the compulsion to exteriorize hysteria, reminded me of a feverish patient plucking at a sheet! The violent necessity to incriminate life, to
explain
her soul-states, reminded me of a mendicant soliciting pity by a nice exhibition of sores. Mentally she always had me scratching myself! Yet there was much to admire in her and I indulged my curiosity in exploring the outlines of her character with some sympathy — the configurations of an unhappiness which was genuine, though it always smelt of grease paint! The child, for example!

‘I found it, of course. Or rather Mnemjian did. In a brothel. It died from something, perhaps meningitis. Darley and Nessim came and dragged me away. All of a sudden I realized that I could not bear to find it; all the time I hunted I lived on the hope of finding it. But this thing, once dead, seemed suddenly to deprive me of all purpose. I recognized it, but my inner mind kept crying out that it was not true, refusing to let me recognize it, even though I already had consciously done so!'

The mixture of conflicting emotions was so interesting that I jotted them down in my notebook between a poem and a recipe for angel bread which I got from El Kalef. Tabulated thus:

A bewildering collection of fragments to leave among the analects of a moribund poet! But here was the point I was trying to make. She said: ‘Of course neither Nessim nor Darley noticed anything. Men are so stupid, they never do. I would have been able to forget it even perhaps, and dream that I had never really discovered it, but for Mnemjian, who wanted the reward, and was so convinced of the truth of his case that he made a great row. There was some talk of an autopsy by Balthazar. I was foolish enough to go to his clinic and offer to bribe him to say it was not my child. He was pretty astonished. I wanted him to deny a truth which I so perfectly knew to be true,
so that I should not have to change my outlook
. I would not be deprived of my sorrow, if you like; I wanted it to go on — to go on passionately searching for what I did not dare to find. I even frightened Nessim and incurred his suspicions with my antics over his private safe. So the matter passed off, and for a long time I still went on automatically searching until underneath I could stand the strain of the truth and come to terms with it. I see it so dearly, the divan, the tenement.'