Читать книгу: «A Fish Dinner in Memison»

A LETTER OF INTRODUCTION
TO GEORGE ROSTREVOR HAMILTON

MY dear George,

You have, for both my Zimiamvian books, so played Pallas Athene – sometimes to my Achilles sometimes to my Odysseus – counselling, inciting, or restraining, and always with so foster-brotherly an eye on the object we are both in love with, that it is to you sooner than to anyone else that this letter should be addressed. To you, a poet and a philosopher: from me, who am no poet (for my form is dramatic narrative in prose), nor philosopher either. Unless to be a humble lover of wisdom earns that name, and to concern myself as a storyteller not so much with things not of this world as with those things of this world which I take to be, because pre-eminently valuable, therefore pre-eminently real.

The plain ‘daylight’ parts of my story cover the years from April 1908 to October 1933; while, as for the month that runs contemporaneously in Zimiamvia (from Midsummer’s Day, Anno Zayanae Conditae 775, when the Duke first clapped eyes on his Dark Lady, to the 25th July, when his mother, the Duchess of Memison, gave that singular supper-party), it is sufficient to reflect that the main difference between earth and heaven may lie in this: that here we are slaves of Time, but there the Gods are masters.

There are no hidden meanings: no studied symbols or allegories. It is the defect of allegory and symbolism to set up the general above the individual, the abstract above the concrete, the idea above the person. I hold the contrary: to me the value of the sunset is not that it suggests to me ideas of eternity; rather, eternity itself acquires value to me only because I have seen it (and other matters besides) in the sunset and (shall we say) in the proud pallour of Fiorinda’s brow and cheeks – even in your friend, that brutal ferocious and lionlike fox, the Vicar of Rerek – and so have foretasted its perfections.

Personality is a mystery: a mystery that darkens as we suffer our imagination to speculate upon the penetration of human personality by Divine, and vice versa. Perhaps my three pairs of lovers are, ultimately, but one pair. Perhaps you could as truly say that Lessingham, Barganax, and the King (on the one hand), Mary, the Duchess, and Fiorinda (on the other), are but two persons, each at three several stages of ‘awakeness’, as call them six separate persons.

And there are other teasing mysteries besides this of personality. For example: Who am I? Who are you? Where did we come from? Where are we going? How did we get here? What is ‘here’? Were we ever not ‘here’, and, if so, where were we? Shall we someday go elsewhere? If so, where? If not, and yet we die, what is Death? What is Time, and why? Did it have a beginning, and will it have an end? Whatever the answer to the last two questions (i.e., that time had a beginning or that it had not: or an end) is either alternative conceivable? Are not both equally inconceivable? What of Space (on which very similar riddles arise)? Further, Why are we here? What is the good of it all? What do people mean when they speak of Eternity, Omnipotence, God? What do they mean by the True, the Good, the Beautiful? Do these ‘great and thumping words’ relate to any objective truth, or are they empty rhetoric invented to cheer or impress ourselves and others: the vague expressions of vague needs, wishes, fears, appetites of us, weak children of a day, who know little of (and matter less to) the vast, blind, indifferent, unintelligible, inscrutable, machine or power or flux or nothingness, on the skirts of whose darkness our brief lives flicker for a moment and are gone?

And if this is the true case of us and our lives and loves and all that we care for, then Why is it?

Ah, Love! Could you and I with Him conspire

To grasp this sorry Scheme of Things entire,

Would not we shatter it to bits – and then

Re-mould it nearer to the Heart’s Desire!

Why not? Why is there Evil in the world?

Such, in rapid and superficial survey, are the ultimate problems of existence; ‘riddles of the Sphinx’ which, in one shape or another, have puzzled men’s minds and remained without any final answer since history began, and will doubtless continue to puzzle and elude so long as mankind continues upon this planet.

But though it is true that (as contrasted with the special sciences) little progress has been made in philosophy: that we have not today superseded Plato and Aristotle in the sense in which modern medicine has superseded Hippokrates and Galen: yet, on the negative side and particularly in metaphysics, definite progress has been made.

Descartes’ Cogito ergo sum – ‘I think; therefore I exist’ – has been criticized not because its assumptions are too modest, but because they are too large. Logically it can be reduced to cogito, and even that has been shorn of the implied ego. That is to say, the momentary fact of consciousness is the only reality that cannot logically be doubted; for the mere act of doubting, being an act of consciousness, is of itself immediate proof of the existence of that which was to be the object of doubt.

Consciousness is therefore the fundamental reality, and all metaphysical systems or dogmas which found themselves on any other basis are demonstrably fantastic. In particular, materialistic philosophies of every kind and degree are fantastic.

But, because demonstrably fantastic, they are not therefore demonstrably false. We cannot, for instance, be reasonably driven to admit that some external substance called ‘matter’ is prior to or condition of consciousness; but just as little can we reasonably deny the possibility of such a state of things. For, logically, denial is as inadmissible as assertion, when we face the ultimate problems of existence outside the strait moment of consciousness which is all that certainly remains to us after the Cartesian analysis. Descartes, it is true, did not leave it at that. But he had cleared the way for Hume and Kant to show that, briefly, every assumption which he himself or any other metaphysician might produce like a rabbit from the hat must have been put into the hat before being brought out. In other words, the scientific method, applied to these problems and pressed to its logical implications, leads to an agnosticism which must go to the whole of experience, as Pyrrho’s did, and not arbitrarily stop short at selected limits, as did the agnosticism of the nineteenth century. It leads, therefore, to an attitude of complete and speechless scepticism.

If we think this conclusion a reductio ad absurdum, and would seek yet some touchstone for the false and the true, we must seek it elsewhere than in pure reason. That is to say (confining the argument to serious attitudes of speculation on the ultimate problems of existence), we must at that stage abandon the scientific attitude and adopt the poet’s. By the poet’s I mean that attitude which says that ultimate truths are to be attained, if at all, in some immediate way: by vision rather than by ratiocination.

How, then, is the poet to go to work, voyaging now in alternate peril of the Scylla and Charybdis which the Cartesian–Kantian criticism has laid bare – the dumb impotence of pure reason on the one hand, and on the other a welter of disorganized fantasy through which reason of itself is powerless to choose a way, since to reason (in these problems) ‘all things are possible’ and no fantasy likelier than another to be true?

Reason, as we have seen, reached a certain bed-rock, exiguous but unshakable, by means of a criticism based on credibility: it cleared away vast superfluities of baseless system and dogma by divesting itself of all beliefs that it was possible to doubt. In the same way, may it not be possible to reach a certain bed-rock among the chaos of fantasy by means of a criticism based not on credibility but on value?

No conscious being, we may suppose, is without desire; and if certain philosophies and religions have set up as their ideal of salvation and beatitude a condition of desirelessness, to be attained by an asceticism that stifles and starves every desire, this is no more than to say that those systems have in fact applied a criticism of values to dethrone all minor values, leaving only this state of blessedness which (notwithstanding their repudiation of desire) remains as (for their imagination at least) the one thing desirable. And in general, it can be said that no religion, no philosophy, no considered view of the world and human life and destiny, has ever been formulated without some affirmation, express or implied, of what is or is not to be desired: and it is this star, for ever unattained yet for ever sought, that shines through all great poetry, through all great music, painting, building, and works of men, through all noble deeds, loves, speculations, endurings and endeavours, and all the splendours of ‘earth and the deep sky’s ornament’ since history began, and that gives (at moments, shining through) divine perfection to some little living thing, some dolomite wall lighted as from within by the low red sunbeams, some skyscape, some woman’s eyes.

This then, whatever we name it – the thing desirable not as a means to something else, be that good or bad, high or low (as food is desirable for nourishment; money, for power; power, as a means either to tyrannize over other men or to benefit them; long life, as a means to achievement of great undertaking, or to cheat your heirs; judgement, for success in business; debauchery, for the ‘bliss proposed’; wind on the hills, for inspiration; temperance, for a fine and balanced life), but for itself alone – this, it would seem, is the one ultimate and infinite Value. By a procedure corresponding to that of Descartes when, by doubting all else, he reached through process of elimination something that he could not doubt, we have, after rejecting all things whose desirableness depends on their utility as instruments to ends beyond themselves, reached something desirable as an end in itself. What it is in concrete detail, is a question that may have as many answers as there are minds to frame them (‘In my Father’s house are many mansions’). But to deny its existence, while not a self-contradictory error palpable to reason (as is the denial of the Cartesian cogito), is to affirm the complete futility and worthlessness of the whole of Being and Becoming.

It is not to be gainsaid that a position of complete scepticism and complete nihilism in regard to objective truth and objective value is, logically, unassailable. But since, logically, he who takes up that position must remain speechless (for nothing, ex hypothesi, can be affirmed, nor does anybody exist to listen to the affirmation), must desire nothing (for there is nothing to be desired), and do nothing (for nothing is worth doing), therefore ‘the rest is silence’.

Proceeding, then, on the alternative supposition – that is to say, accepting the fact of consciousness as our fundamental reality and this undefined but uneliminable ‘one thing desirable’ as the fundamental value – we are free to speculate on the ultimate problems of metaphysics, using as instrument of investigation our mind at large, which includes (but is not restricted to) the analytic reason. Such speculation is what, for want of a better word, I have called poetic. It might (with some danger of misconception) also be called the kind of speculation appropriate to the lunatic, or to the lover! for—

The lunatic, the lover, and the poet,

Are of imagination all compact.

Three broad considerations may here be touched on:

(1) It does not seem necessary to postulate a plurality of ultimate values. Truth, Beauty, Goodness, are commonly so postulated. The claim of Truth, however, can hardly survive examination. On the one hand, the empirical truths of science or the abstract truths of mathematics are ‘values’ either as a means to power, or else for a kind of rightness or perfection which they seem to possess: a perfection which seems to owe its value to a kind of Beauty. On the other hand, Truth in the abstract (the quite neutral judgement, ‘That which is, is’) can have no value whatsoever: it acquires value only in so far as ‘that which is’ is desirable in itself, and not merely on account of its ‘truth’. If Schopenhauer’s The World as Will and Idea is a statement of the truth, then truth has, ultimately, a negative value and we are better off without it (except as a means to power, etc.). Truth, therefore, is only an ultimate value if it is good. But the ‘Good’, again, is ambiguous, meaning both (a) good as an end to be desired, and (b) moral good. In sense (a) it is surely tautologous to speak of the ‘good’ as distinct from the beautiful; in sense (b) it is arguable (and, as I myself hold, true) that acts are morally ‘good’ only in so far as, in the last analysis, they tend to create, serve, or safeguard, Beauty. The trinity of so-called ‘ultimate values’ is thus reduced to one.

(2) No sane theory of values will ultimately square with the facts of this world as we know it ‘here and now.’ But ultimate value, as we have seen, is one of the ‘bed-rocks’: not so, however, this world, which we know only empirically and as a particular phase of our other ‘bed-rock’ (viz. consciousness). Accordingly, the test of any metaphysic is not that it should square with the world as we know it, but that it should square with the ultimate value. (Cf. Vandermast’s words in Mistress of Mistresses: ‘In this supermundal science concerning the Gods, determination of what Is proceedeth inconfutably and only by argument from what Ought to be.’)

(3) Concrete reality, whether as consciousness or as value, has two aspects which are never in fact separated or separable: the One and the Many: the Universal and the Particular: the Eternal and the Temporal: the Never Changing and the Ever Changing. It is the inseparability of these modes of Being that makes it idle to seek abstract Beauty, Truth, Goodness, apart from their particular manifestations, and equally idle (conversely) to try to isolate the particulars. The Many are understandable only as manifestations of the One: the One, only as incarnate in the Many. Abstract statements, therefore, such as have been occupying our attention in the proceedings pages, can bear no nearer relation to the concrete truths which they describe than (for example) the system of latitude and longitude bears to the solid earth we live on.

It is on these terms only, then (as an explanation of our ‘latitude and longitude’), that it is possible to sum up in a few lines the conception which underlies Mistresses of Mistresses and A Fish Dinner in Memison.

In that conception, ultimate reality rests in a Masculine-Feminine dualism, in which the old trinity of Truth, Beauty, Goodness, is extended to embrace the whole of Being and Becoming; Truth consisting in this – That Infinite and Omnipotent Love creates, preserves, and delights in, Infinite and Perfect Beauty (Infinitus Amor potestate infinitâ Pulchritudinem infinitam in infinitâ perfectione creatur et conservatur). Love and Beauty are, in this duality, coequal and coeternal; and, by a violent antinomy, Love, owing his mere being to this strengthless perfection which he holds at his mercy, adores and is enslaved by her, while Beauty (by a like antinomy) queens it over the very omnipotence which both created her and is her only safeguard.

Ultimate reality, as was said above, must be concrete; and an infinite power, creating and enjoying an infinite value, cannot be cribbed or frozen in a single manifestation. It must, on the contrary, be capable of presenting itself in an infinite number of aspects to different minds and at different moments; and every one of these aspects must be true and (paradoxically) complete, whereas no abstract statement, however profound in its analysis, can ever be either complete or true. This protean character of truth is the philosophical justification for religious toleration; for it is almost inconceivable that truth, realized in the richness of its concrete actuality, should ever present itself to two minds alike. Churches, creeds, schools of thought, or systems of philosophy, are expedient, useful or harmful, as the case may fall out. But the ultimate Vision – the ‘flesh and blood’ actuality behind these symbols and formulas – is to them as the living body is to apparel which conceals, disguises, suggests, or adorns, that body’s perfections.

This ‘flesh and blood’, then, so far as it shapes itself in Mistress of Mistresses and is on the way to further definition in the Fish Dinner, shows this ultimate dualism as subsisting in the two supreme Persons, the divine and perfect and eternal He and She, Zeus and Aphrodite, ‘more real than living man’. All men and women, all living creatures, the whole phemonenal world material and spiritual, even the very forms of Being – time, space, eternity – do but subsist in or by the pleasure of these Two, partaking (every individual soul, we may think, in its degree), of Their divine nature—

‘The Lord possessed Me in the beginning of His way, before His works of old. I was set up from everlasting, from the beginning, or ever the earth was … When He prepared the Heavens I was there: when he set a compass on the face of the depth: when He established the clouds above: when He strengthened the fountains of the deep: when He gave to the sea His decree, that the waters should not pass His commandment: when He appointed the foundations of the earth: then I was by Him, as one brought up with Him, and I was daily His delight, rejoicing always before Him … Whoso findeth Me findeth life, and shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul: all they that hate Me love death.’

(Proverbs, VIII: there spoken by Wisdom; but it is truer of a less mundane matter. For wisdom can never be an ultimate value but a means only to something beyond itself, e.g. a guide to action; whereas She [l’inutile Beauté] is not a means but the end and mistress of all action, the sole thing desirable for Herself alone, the causa immanens of the world and of very Being and Becoming: ‘Before the day was, I am She’.)

Mundane experience, it must be admitted, goes, broadly, against all this: it affords little evidence of omnipotent love, but much of feeble, transient, foolish loves: much of powerful hatreds, pain, fear, cruelty. ‘Tout passe, tout casse, tout lasse’: death, disease, deformity, come to mortals indiscriminately. ‘And captive good attending captain ill’ – this and all the accusations of Shakespeare’s LXVIth sonnet are true of ‘this vain world’, and always have been true. This world, to say the best of it, has always been both good and bad; to say the best of it, it is a flux, in which, on the whole, the changes compensate each other.

But (standing upon the rock – the Zeus–Aphrodite dualism), we are faced, in this imperfection of mundane experience, with the problem of Evil; and (standing upon that rock) the only solution we can accept is one that shall concede to Evil something less than reality. Lame excuses for the impotence, unskilfulness, inattentiveness, callousness, or plain malevolence of God Almighty, to which all other solutions of the problem reduce themselves, are incompatible with the omnipotence of Love, which can hardly be supposed to possess, in action, the attributes of an idiot or a devil. (It may be said, no doubt, that Love is not omnipotent but subject to some dark or necessity that binds even a God. Obviously this can neither be proved nor disproved, but it is repugnant to my judgement. For, if true, it means that the Scheme is indeed rotten at the core.)

Sub specie aeternitatis, therefore, this present world is understandable only on the assumption that its reality is not final but partial. On two alternative hypotheses might it thus be credible—

1 as something in the making, which in future aeons will become perfect;

2 as an instrument of , a training-ground or testing place.

Both hypotheses, however, present difficulties: (1) Why need omnipotence wait for future aeons to arrive? why have imperfections at all? (2) (The same difficulty in a different aspect) If perfection were available – and, to omnipotence, what is not? – why need omnipotence arrange for tests or trainings?

We are forced back, therefore, on the question: if illusion, why is there this illusion?

There seems to be no clear answer to this question; and no certain test (short of experience) of the truth of any particular experience. This world has got to be lived through, and the best way of living through it is a question for ethics: the science of the Good in action. A ‘good’ action is an action of Love, i.e. (see above) an action which serves Beauty. The ‘good’ man in action is therefore doing, so far as his action is good, and so far as his power goes, what the divine eternal Masculine is doing: creating, serving, worshipping, enjoying and loving Her, the divine eternal Feminine. And, by complement, the ‘good’ woman in action is doing, so far as in her lies, what the divine eternal Feminine is doing; completing and making up, that is to say, in her unique person, by and in her action and by and in her passivity, ‘whatsoever is or has been or shall be desirable, were it in earth or heaven’. In action therefore, this is ‘All ye know on earth, and all ye need to know.’

But man is not only, but – concerned not with action only but with contemplation – and the unanswered questions in the third preceding paragraph remain. May there possibly be one answer to both? viz. that there is no necessity for these peculiar and (to us) inconvenient arrangements, but that – for the moment – they are amusing?

That they are far from ‘amusing’ to us, here and now – that they daily, for some or other of their helpless victims, produce woes and agonies too horrible for man to endure or even think of – is perhaps because we do not, in the bottom of our hearts, believe in our own immortality and the immortality of those we love. If, for you and me as individuals, this world is the sum, then much of it in detail (and the whole in general plan) is certainly not amusing. But to a mind developed on the lines of the Mahometan fanatic’s, the Thug’s, the Christian martyr’s, is it not conceivable that (short, perhaps, of acute physical torture) the ‘slings and arrows of outrageous fortune’ should be no more painful than the imagined ills of a tragic drama, and could be experienced and appraised with a like detachment? The death of your nearest and dearest, e.g., would be but a deepening of experience for you, if you could believe and know (beyond peradventure and with that immediacy which belongs to sense experience) that there is no death, except of the body in this transient and unsatisfactory life; that Truth rests indeed in that eternal duality whereby the One Value is created and tendered by the One Power; that the Truth is not abstract and bodiless, but concrete in all imaginable richness of spirit and sense; that the parting is therefore but for a while; and, last, that the whole of human history, and the material cosmos known to science, are but trivial occurrences – episodes invented perhaps, and then laid aside, as we ourselves might conceive and in a few minutes reject again some theory of the universe, in conversation after supper.

It may be asked, Why not suicide, then, as a way out? Is not that the logic of such an other-worldly philosophy? The answer surely is that there is a beauty of action (as the Northmen knew), and only seldom is suicide a fine act. Unless it is time to ‘do it in the high Roman fashion’: unless we stand where Othello stood, or Cleopatra, suicide is an ignoble act, and (as such) little to Her liking. The surer we are of Her, therefore, the less we are likely to take, in despair, that dark leap which (though not, as is vulgarly said, an act of cowardice: it demands much courage if done deliberately) is essentially a shirking of the game She sets us. And that game (as no one will doubt, who has looked in the eyes of ‘sparkling-thronèd heavenly Aphrodite, child of God, beguiler of guiles’) is a game which, to please Her, we must play ‘acording to its strict rules’.

This book can be read as well before as after Mistress of Mistresses. The chief persons appear in both books, but each is a self-contained work complete in itself.

Yours affectionately,

E. R. E.

Dark Lane

Marlborough

Wiltshire

29th July 1940

PRINCIPAL PERSONS

THE KING

BARGANAX, DUKE OF ZAYANA

EDWARD LESSINGHAM

LADY MARY LESSINGHAM

THE DUCHESS OF MEMISON

FIORINDA