Each Man Is An Island
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And Other Birds
Where, where will be the birds that sing
A hundred years to come ?
The flowers that now in beauty spring,
A hundred years to come ?
The rosy lips, the lofty brow,
The heart that beats so gayly now.
Oh, where will be love’s beaming eye,
Joy’s pleasant smile, and sorrow’s sigh,
A hundred years to come ?
Who’ll press for gold this crowded street,
A hundred years to come ?
Who’ll tread yon church with willing feet
A hundred years to come ?
Pale, trembling age. and fiery youth,
And childhood with its brow of truth;
The rich and poor, on land and sea.
Where will the mighty millions be
A hundred years to come ?
We all within our graves shall sleep
A hundred years to come;
No living soul for us will weep,
A hundred years to come,
But other men our lands shall till,
And others then these streets will fill,
And other birds will sing as gay,
And bright the sun shine as to-day,
A hundred years to come.
William Goldsmith Brown : A Hundred Years To Come
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O, Venice Is A Fine City, Wherein A Rat Can Wander At His Ease
The Wind in the Willows was not my initiation into reading — the first book I was observed reading happened to be Of Mice and Men : and on review it is to be sincerely doubted that any seven-year-old would understand more than half of that — yet this was the most important book of my childhood; and nothing, absolutely nothing, can overstate the incredible importance of this work to all true English men and women. Roughly the same significance as held the Bible in the seventeenth through the nineteenth centuries.
The wayfarer was lean and keen-featured, and somewhat bowed at the shoulders; his paws were thin and long, his eyes much wrinkled at the corners, and he wore small gold ear rings in his neatly-set well-shaped ears. His knitted jersey was of a faded blue, his breeches, patched and stained, were based on a blue foundation, and his small belongings that he carried were tied up in a blue cotton handkerchief.
When he had rested awhile the stranger sighed, snuffed the air, and looked about him.
‘That was clover, that warm whiff on the breeze,’ he remarked; ‘and those are cows we hear cropping the grass behind us and blowing softly between mouthfuls. There is a sound of distant reapers, and yonder rises a blue line of cottage smoke against the woodland. The river runs somewhere close by, for I hear the call of a moorhen, and I see by your build that you’re a freshwater mariner. Everything seems asleep, and yet going on all the time. It is a goodly life that you lead, friend; no doubt the best in the world, if only you are strong enough to lead it !’
‘Yes, it’s THE life, the only life, to live,’ responded the Water Rat dreamily, and without his usual whole-hearted conviction.
‘I did not say exactly that,’ replied the stranger cautiously; ‘but no doubt it’s the best. I’ve tried it, and I know. And because I’ve just tried it — six months of it — and know it’s the best, here am I, footsore and hungry, tramping away from it, tramping southward, following the old call, back to the old life, THE life which is mine and which will not let me go.’
‘Is this, then, yet another of them ?’ mused the Rat. ‘And where have you just come from ?’ he asked. He hardly dared to ask where he was bound for; he seemed to know the answer only too well.
‘Nice little farm,’ replied the wayfarer, briefly. ‘Upalong in that direction’ — he nodded northwards. ‘Never mind about it. I had everything I could want — everything I had any right to expect of life, and more; and here I am! Glad to be here all the same, though, glad to be here ! So many miles further on the road, so many hours nearer to my heart’s desire !’
His shining eyes held fast to the horizon, and he seemed to be listening for some sound that was wanting from that inland acreage, vocal as it was with the cheerful music of pasturage and farmyard.
‘You are not one of US,’ said the Water Rat, ‘nor yet a farmer; nor even, I should judge, of this country.’
‘Right,’ replied the stranger. ‘I’m a seafaring rat, I am, and the port I originally hail from is Constantinople, though I’m a sort of a foreigner there too, in a manner of speaking. You will have heard of Constantinople, friend ? A fair city, and an ancient and glorious one. And you may have heard, too, of Sigurd, King of Norway, and how he sailed thither with sixty ships, and how he and his men rode up through streets all canopied in their honour with purple and gold; and how the Emperor and Empress came down and banqueted with him on board his ship. When Sigurd returned home, many of his Northmen remained behind and entered the Emperor’s body-guard, and my ancestor, a Norwegian born, stayed behind too, with the ships that Sigurd gave the Emperor. Seafarers we have ever been, and no wonder; as for me, the city of my birth is no more my home than any pleasant port between there and the London River. I know them all, and they know me. Set me down on any of their quays or foreshores, and I am home again.’
‘I suppose you go great voyages,’ said the Water Rat with growing interest. ‘Months and months out of sight of land, and provisions running short, and allowanced as to water, and your mind communing with the mighty ocean, and all that sort of thing?’
‘By no means,’ said the Sea Rat frankly. ‘Such a life as you describe would not suit me at all. I’m in the coasting trade, and rarely out of sight of land. It’s the jolly times on shore that appeal to me, as much as any seafaring. O, those southern seaports ! The smell of them, the riding-lights at night, the glamour !’
‘Well, perhaps you have chosen the better way,’ said the Water Rat, but rather doubtfully. ‘Tell me something of your coasting, then, if you have a mind to, and what sort of harvest an animal of spirit might hope to bring home from it to warm his latter days with gallant memories by the fireside; for my life, I confess to you, feels to me to-day somewhat narrow and circumscribed.’
‘My last voyage,’ began the Sea Rat, ‘that landed me eventually in this country, bound with high hopes for my inland farm, will serve as a good example of any of them, and, indeed, as an epitome of my highly-coloured life. Family troubles, as usual, began it. The domestic storm-cone was hoisted, and I shipped myself on board a small trading vessel bound from Constantinople, by classic seas whose every wave throbs with a deathless memory, to the Grecian Islands and the Levant. Those were golden days and balmy nights ! In and out of harbour all the time — old friends everywhere — sleeping in some cool temple or ruined cistern during the heat of the day — feasting and song after sundown, under great stars set in a velvet sky ! Thence we turned and coasted up the Adriatic, its shores swimming in an atmosphere of amber, rose, and aquamarine; we lay in wide land-locked harbours, we roamed through ancient and noble cities, until at last one morning, as the sun rose royally behind us, we rode into Venice down a path of gold. O, Venice is a fine city, wherein a rat can wander at his ease and take his pleasure ! Or, when weary of wandering, can sit at the edge of the Grand Canal at night, feasting with his friends, when the air is full of music and the sky full of stars, and the lights flash and shimmer on the polished steel prows of the swaying gondolas, packed so that you could walk across the canal on them from side to side! And then the food — do you like shellfish ? Well, well, we won’t linger over that now.’
He was silent for a time; and the Water Rat, silent too and enthralled, floated on dream-canals and heard a phantom song pealing high between vaporous grey wave-lapped walls.
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Messengers Of Reason
Gorky was devoted to reason, knowledge and science. He wrote bitterly of the impotence of reason in the old church-dominated Russia, of the “dark abyss” and the “elegiac submissiveness to fate”. What initially alienated him from Lenin’s regime was the conviction that it was suppressing the light of reason and perpetuating in a new form the dark abyss. For Rolland, the authentic esprit was above all a rational one. Shaw, like the Webbs and like the Welsh Utopian socialist Robert Owen, whom the Fabians had latterly discovered as an intellectual ancestor, was a fierce rationalist. Like Owen, the Fabians condemned ignorance, waste, dislocation, booms, slumps and unemployment as essentially irrational. Was racism, Needham asked, anything but irrational ? Was not the Soviet Union the most determined opponent of racism ? “The subjective and irrational are anti-democratic, they are the instruments of tyranny.” Georges Friedmann described the Soviet Union as “the most magnificent effort towards the rational transformation of institutions .. . that humanity has ever attempted”. So here “reason” becomes simultaneously a system of logic or cerebration immaculately synthesized with a set of moral values. No one voiced the liberating claims of reason more fervently or consistently than Heinrich Mann with his perennial argument that the greatest weapon of the Geist in its struggle with arbitrary power was reason ( Vernunft ): indeed he published in 1923 a collection of essays collectively titled Diktatur der Vernunft. In 1937 he wrote of the USSR: “At last a state undertakes to make out of men what we have always wanted: a rational existence, the collective working for the benefit of each individual, and out of that individual shall something higher and better develop within a totality that further predicts itself.” But here rationality is interpreted as a common heritage not a class monopoly, as a matter of Geist not of Macht: he spoke of the “deep, fundamental intellectuality of the Revolution” and he pleaded that it was “in the last resort no rebellion of some against others. Basically it asks for and receives the agreement of all.” This was indeed the dream of the Enlightenment. Mann’s friend Feuchtwanger continued to regard reason as the preserve of an enlightened minority, a treasure destined to be distributed to the populace at large but so far withheld from them in all countries except the Soviet Union. “I sympathized inevitably with the experiment of basing the construction of a gigantic State on reason alone… .” He stressed the ethical “Vernunftmassigkeit” of the Plans, and later he wrote of his belief in “a slow, slow yet sure growth of human reason between the last ice-age and the next”. Similarly, “reason-through-knowledge” was the formula recommended by the Webbs and finally identified by them as operational in Russia. They were convinced that under socialism the problem of who gives orders to whom would progressively diminish since the combination of what they called “measurement with publicity” and the “searchlight of public knowledge” would burn out unreason, ignorance and apathy among the public, freeing it from its false dependence on traditional or arbitrary power. This had also been Saint-Simon’s belief.
It is of course easy to criticize the philosophical naivety of the fellow-travellers. Too blandly did they incorporate subjective, ethical premises into the general concept of reason, and in this respect they were little in advance of Thomas Paine, who described history as a periodically interrupted progress from the government of priests and conquerors to the government of pure reason - this reason being defined simply as the antithesis of ignorance. When Owen declared: “Train any population rationally, and they will be rational”, he virtually spoke for a later generation separated from him by a hundred years. Yet what sounded enlightened in 1830 could only be judged as naive in 1930. When Condorcet and Owen argued that idleness, poverty, crime and punishment were merely, in Owen’s words, “the necessary consequences of ignorance”, they could not reasonably be criticized for lacking a concept of alienation or anomie, whereas the fellow-travellers turned their backs not only on such concepts but blandly ignored a century of psychological inquiry. It was time to recognize that formulas such as Bentham’s “the greatest happiness of the greatest number” had an ethical rather than a rational basis, yet the fellow-travellers continued to elect Unitary Reason to the throne once occupied by God, complete with all the court ritual of the fall, redemption and salvation. One can at least partially sympathize with Marx’s scorn for the endeavours of Saint-Simon and Owen to convert humanity, including the rich and powerful, to socialism by means of rational persuasion; it was this aspect of their thought rather than the building of model settlements like New Harmony which provoked him to brand them as “Utopians”. Admittedly the later fellow-travellers occasionally acknowledged that the knout had become a frequent messenger of reason in Soviet Russia, but they refused to draw conclusions about the motivation of the knout-wielders, preferring to judge them as benevolent schoolmasters occasionally resorting to sterner discipline out of love for their pupils. Though they were anti-capitalist, and though some of them, like Shaw, recognized the necessity of force, the fellow-travellers still inhabited the mental universe of Auguste Comte, with his vision of history as being synonymous with the progress of the human mind towards the final, rational stage of universal positivism. No doubt the immense upheaval which took place in Russia during forced collectivization was in a sense positivistically inspired; but what appears ruthlessly rational is not necessarily reasonable, and the fellow-travellers lacked not only Kant’s insight into the necessity of an inner, moral revolution within men but also the vital gleam of cautionary wisdom offered by Voltaire when he remarked: “Le monde avec lenteur marche vers la sagesse.”
David Caute : The Fellow-Travellers
One of the finest books ever written; and by a leftist, too…
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Make Ready To Slaughter His Sons For The Guilt Of Their Fathers
This suggests the fascinating possibility that the key for a group intending to turn Europeans against themselves is to trigger their strong tendency toward altruistic punishment by convincing them of the moral blameworthiness of their own people. Because Europeans are individualists at heart, they readily rise up in moral anger against their own people once they are seen as free riders and therefore morally blameworthy — a manifestation of their stronger tendency toward altruistic punishment deriving from their evolutionary past as hunter gatherers. In making judgments of altruistic punishment, relative genetic distance is irrelevant. Free-riders are seen as strangers in a market situation; i.e., they have no familial or tribal connection with the altruistic punisher.
As a very interesting and influential European group, the Puritans exemplified this tendency toward altruistic punishment. A defining feature of Puritanism was the tendency to pursue utopian causes framed as moral issues — their susceptibility to utopian appeals to a ‘higher law’ and the belief that government’s principal purpose is moral. New England was the most fertile ground for “the perfectibility of man creed,” and the “father of a dozen ‘isms’.” There was a tendency to paint political alternatives as starkly contrasting moral imperatives, with one side portrayed as evil incarnate — inspired by the devil. Puritan moral intensity can also be seen in their “profound personal piety” — their intensity of commitment to live not only a holy life, but also a sober and industrious life.
Puritans waged holy war on behalf of moral righteousness even against their own genetic cousins. The suggestion is that this is a form of altruistic punishment found more often among cooperative hunter-gatherer groups than among groups based on extended kinship. For example, whatever the political and economic complexities that led to the Civil War, it was the Yankee moral condemnation of slavery that inspired the rhetoric and rendered the massive carnage of closely related Anglo-Americans on behalf of slaves from Africa justifiable in the minds of Puritans. Militarily, the war with the Confederacy rendered the heaviest sacrifice in lives and property ever made by Americans. Puritan moral fervor and its tendency to justify draconian punishment of evil doers can also be seen in the comments of “the Congregationalist minister at Henry Ward Beecher’s Old Plymouth Church in New York [who] went so far as to call for ‘exterminating the German people . . . the sterilization of 10,000,000 German soldiers and the segregation of the woman,.”
Thus the current altruistic punishment so characteristic of contemporary Western civilization: Once Europeans were convinced that their own people were morally bankrupt, any and all means of punishment should be used against their own people. Rather than see other Europeans as part of an encompassing ethnic and tribal community, fellow Europeans were seen as morally blameworthy and the appropriate target of altruistic punishment. For Westerners, morality is individualistic — violations of communal norms by free riders are punished by altruistic aggression.
Kevin Macdonald : What Makes Western Culture Unique ?
Guilt is rather necessary, for we ought to know what we are; but it is also necessary to discard it as mere vainglorious self-obsession once past fault is recognised and subsumed. Natürlich, some of us find it easier than others; but that’s just through rigorous self-training ( or something ) — which is far less complacent than the opposite urge to purge another’s guilt. And certainly beats killing or self-killing to satisfy a ridiculous moral ego…
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Against The Evil Of The Banal
You are quite right –– I am not moved by any ‘love’ of this sort, and for two reasons: I have never in my life ‘loved’ any people or collective –– neither the German people, nor the French, nor the American, nor the working class or anything of that sort. I indeed love ‘only’ my friends and the only kind of love I know of and believe in is the love of persons. Secondly, this ‘love of the Jews’ would appear to me, since I am myself Jewish, as something rather suspect. I cannot love myself or anything which I know is part and parcel of my own person. To clarify this, let me tell you of a conversation I had in Israel with a prominent political personality who was defending the – in my opinion disastrous –– non-separation of religion and state in Israel. What [ she ] said –– I am not sure of the exact words any more – ran something like this: ‘You will understand that, as a socialist, I, of course, do not believe in God; I believe in the Jewish people.’ I found this a shocking statement and, being too shocked, I did not reply at the time. But I could have answered: the greatness of this people was once that it believed in God, and believed in Him in such a way that its trust and love towards Him was greater than its fear. And now this people believes only in itself ? What good can come out of that ? Well, in this sense I do not ‘love’ the Jews, nor do I ‘believe’ in them; I merely belong to them as a matter of course, beyond dispute or argument.
Also… from the same publication, an amusing glance at feel-good morality when it contemplates atrocity by persons it disapproves of, Effing the Ineffable.
Of course, the proponents of the antithetical beerier type of incontinent love of folk are the most apt to promote sacrifice for the religious object of love; group, gods, or even person — carefully ignoring the fact that no sacrifice except one’s individual own can have the faintest value howsoever that value is defined… Only an Imbecile God — perhaps Azathoth — can prize the stench of some burnt offering.
‘We need a futile gesture at this stage. It will raise the whole tone of the war’.
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She Burn’d With Love
Fair is my love, but not so fair as fickle;
Mild as a dove, but neither true nor trusty;
Brighter than glass, and yet, as glass is, brittle;
Softer than wax, and yet, as iron, rusty:
A lily pale, with damask die to grace her,
None fairer, nor none falser to deface her.
Her lips to mine how often hath she join’d,
Between each kiss her oaths of true love swearing!
How many tales to please me hath she coin’d,
Dreading my love, the loss thereof still fearing !
Yet in the midst of all her pure protestings,
Her faith, her oaths, her tears, and all were jestings.
She burn’d with love, as straw with fire flameth;
She burn’d out love, as soon as straw outburneth;
She fram’d the love, and yet she foil’d the framing;
She bade love last, and yet she fell a turning.
Was this a lover, or a lecher whether ?
Bad in the best, though excellent in neither.
William Shakespeare : The Passionate Pilgrim VII
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Night’s Black Bird
Flow my teares fall from your springs,
Exilde for ever: Let me morne
Where nights black bird hir sad infamy sings,
There let me live forlorne.
Downe vaine lights shine you no more,
No nights are dark enough for those
That in dispaire their last fortunes deplore,
Light doth but shame disclose.
Never may my woes be relieved,
Since pittie is fled,
And teares, and sighes, and grones
My wearie days of all joyes have deprived.
From the highest spire of contentment,
My fortune is throwne,
And feare, and griefe, and paine
For my deserts, are my hopes since hope is gone.
Hark you shadowes that in darkesse dwell,
Learn to contemne light,
Happy that in hell
Feele not the worlds despite.
John Dowland : Flow My Tears
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Like Spray
A wind comes from the north
Blowing little flocks of birds
Like spray across the town,
And a train, roaring forth,
Rushes stampeding down
With cries and flying curds
Of steam, out of the darkening north.
Whither I turn and set
Like a needle steadfastly,
Waiting ever to get
The news that she is free;
But ever fixed, as yet,
To the lode of her agony.
D. H. Lawrence : Patience
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People Power
Organised sport has always disgusted me: making all allowances for it’s devotees’ belief that it serves as a mimicry of warfare, spiritual and actual, without the latter’s ontological import; and the fact that for the players — who are undoubtedly, if only very minorly, skilled — it improves health [ up to a certain point after which it diminishes it instead ] the idea of caring whether one bunch of eejits beat another bunch of eejits merely exemplifies the sadness of existence, no matter how preferable it is to not existing longer.
It is noticible that the rulers most scorned are the pacifically minded > few have been so thoroughly excoriated as James the First & Saxt, no matter how sensible his policy — continued by his great son — of avoiding direct participation in the Thirty Years War. Similarly, the Emperor Honorius is disliked for concentrating upon feeding his pigeons, maybe a rather expreme expression of Voltaire’s advice to cultivate your garden… yet ending gladiatorial combat is definitely preferable to continuing to give people what they want… Animal games continued for a century or two though. Sport as religion is as tolerant of unbelievers, as full of fake moral ( social ) reasoning, and as empty as most real religions; yet if the participants enjoy it, let them, so long as they don’t proselytize — it’s those who merely watch, live vicariously by giving it meaning it cannot possess, and pay for such imbecility who are still lesser beings. Is there any aspect of life in which democracy is not a wholly vile concept ?
The musician was dead and the animals were fighting for the parts of his body strewn over the hillside. The crowd was weak from laughter and the girls on the barge were laughing too. The Master of the Games gave another signal.
This time nothing seemed to happen. Then one of the girls on the barge suddenly gave a shriek of terror. She was seated on the gunwale and the water in the arena was washing against her bare feet. The barge was sinking. The other girls took fright. Jumping up, they began screaming for help. A slave inside the barge had been watching through a knothole for the Master of the Games’ signal. When it came, he gave orders to pull out the plugs and sink the vessel. The paddlers inside the barge had escaped through a hatch and were now feverishly swimming for the podium wall, praying that they could reach it before the crocodiles and hippos got them.
Hippos are by no means the big good-natured pig-like creatures that they seem. These animals were all bulls and in a very bad temper. A slave happened to touch one of the creatures. Instantly the hippo swung around, making the water swirl around him, and plunged his great tusks into the man’s body. As the red dye spread, the crocs began to thrash around, sometimes seizing a hippo by the leg and sometimes each other. The crowd rose to its feet as one man at this new spectacle. The barge full of screaming girls was now awash and some of the more determined girls had plunged into the water and were trying to swim to the mountain island or reach the podium.
Few of them made it for the Master of the Games had carefully selected girls who were non-swimmers. Those who reached the mountain were promptly attacked by the wild animals, now crazed by the scent of blood and the taste of the dead Greek. A few reached the podium wall and clung to it, screaming for mercy. The water around the barge was churned white as the crocs attacked the girls that still clung to the wreck. Two of the mighty reptiles seized one girl and began twisting in opposite directions. One wrung off a leg, the other an arm. One gigantic animal that must have weighed well over a ton reared out of the water and grabbed a girl standing on the gunwale. He submerged with her, carrying the shrieking girl as easily as an elephant carrying a carrot. Others of the enormous saurians were trying to knock the girls into the water with their tails. The barge, being made of wood, did not sink completely but there was no protection on it for the women.
Several of the hippos were approaching the barge, excited by the noise and the smell of blood. Although not carnivorous, the big brutes were as aggressive as bulls. Only their eyes and noses showed above the water as they floated studying the hysterical excitement on the remains of the barge. The crowd was furious. People yelled, “Go on there, you big slobs ! Do something ! Get the fire !” for bulls that would not perform were occasionally goaded into action by throwing burning javelins into them.
Then one of the hippos charged the barge. Lifting his head and shoulders out of the water and opening his huge mouth to its fullest capacity, he plunged his two tusks over the gunwale and began to worry the vessel like a terrier shaking a rat. The submerged wreck heaved and shook as two tons of enraged hippo struggled with it. The last of the screaming girls was flung into the water and the white bellies of the crocs flashed as they twisted in the water, trying to wring off pieces of their prey.
The mob was now uncontrollable. Women stood up in the stands drumming with their fists on the backs of people in the seats before them and screaming hysterically: “Kill ! Kill ! Kill !” Even before the games started, smart young men could spot women who would give way to this madness and make a point of sitting next to them. While in the grip of hysteria, the women were unconscious of everything else and the boys could play with them while they screamed and writhed at the bloody spectacle below them. Old men, long impotent, sat drooling gleefully. Even ordinarily normal men watched with mouths hanging half open, eyes staring eagerly to take in every detail, and then fought their way out through the crowd to take advantage of the prostitutes assembled in the arches under the building. Children shouted and danced on their seats, as much to relieve their nervous tension as with joy at the sight below them. Only in the lower ring of seats were there connoisseurs who watched with dispassionate interest, commenting to each other on the strength and ferocity of the animals and criticizing the girls’ figures as they were dragged to their death.
Daniel P. Mannix : Those About To Die
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Each A Space
Old things need not be therefore true,
O brother men, nor yet the new;
Ah ! still awhile the old thought retain,
And yet consider it again !
The souls of now two thousand years
Have laid up here their toils and fears,
And all the earnings of their pain, —
Ah, yet consider it again !
We ! what do we see ? each a space
Of some few yards before his face;
Does that the whole wide plan explain ?
Ah, yet consider it again !
Alas ! the great world goes its way,
And takes its truth from each new day;
They do not quit, nor can retain,
Far less consider it again.
Arthur Hugh Clough : Ah, Yet Consider It Again !
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Sure Of Hand
Jamie has this gift also, the gift of the compelling eye — which is not to be confused with the evil eye, nor yet witchcraft — which suggests to the unwary and lesser-willed the pure unreason of unobedience [ I wish I had it... ]
She believed profoundly in herself and in the suggestions of her own imagination. So fixed and unalterable was that belief that it amounted to positive knowledge, so far as it constituted a motive of action. In her strange youth wild dreams had possessed her, and some of them, often dreamed again, had become realities to her now. Her powers were natural, those gifts which from time to time are seen in men and women, which are alternately scoffed at as impostures, or accepted as facts, but which are never understood either by their possessor or by those who witness the results. She had from childhood the power to charm with eye and hand all living things, the fascination which takes hold of the consciousness through sight and touch and word, and lulls it to sleep. It was witchery, and she was called a witch. In earlier centuries her hideous fate would have been sealed from the first day when, under her childish gaze, a wolf that had been taken alive in the Bohemian forest crawled fawning to her feet, at the full length of its chain, and laid its savage head under her hand, and closed its bloodshot eyes and slept before her.
I was fond of F. Marion Crawford’s The Witch of Prague as a child, and though he wasn’t prone to incident in his unelaborate plotting, few could deny the beauty of his descriptive, suggestively so, powers.
The man introduced him into a spacious hall and closed the door, leaving him to his own reflections. The place was very wide and high and without windows, but the broad daylight descended abundantly from above through the glazed roof and illuminated every corner. He would have taken the room for a conservatory, for it contained a forest of tropical trees and plants, and whole gardens of rare southern flowers. Tall letonias, date palms, mimosas and rubber trees of many varieties stretched their fantastic spikes and heavy leaves half-way up to the crystal ceiling; giant ferns swept the polished marble floor with their soft embroideries and dark green laces; Indian creepers, full of bright blossoms, made screens and curtains of their intertwining foliage; orchids of every hue and of every exotic species bloomed in thick banks along the walls. Flowers less rare, violets and lilies of the valley, closely set and luxuriant, grew in beds edged with moss around the roots of the larger plants and in many open spaces. The air was very soft and warm, moist and full of heavy odours as the still atmosphere of an island in southern seas, and the silence was broken only by the light plash of softly-falling water.
He who has won woman in the face of daring rivals, of enormous odds, of gigantic obstacles, knows what love means; he who has lost her, having loved her, alone has measured with his own soul the bitterness of earthly sorrow, the depth of total loneliness, the breadth of the wilderness of despair. And he who has sorrowed long, who has long been alone, but who has watched the small, twinkling ray still burning upon the distant border of his desert—the faint glimmer of a single star that was still above the horizon of despair—he only can tell what utter darkness can be upon the face of the earth when that last star has set for ever. With it are gone suddenly the very quarters and cardinal points of life’s chart, there is no longer any right hand or any left, any north or south, any rising of the sun or any going down, any forward or backward direction in his path, any heaven above, or any hell below. The world has stood still and there is no life in the thick, black stillness. Death himself is dead, and one living man is forgotten behind, to mourn him as a lost friend, to pray that some new destroyer, more sure of hand than death himself, may come striding through the awful silence to make an end at last of the tormented spirit, to bear it swiftly to the place where that last star ceased to shine, and to let it down into the restful depths of an unremembering eternity. But into that place, which is the soul of man, no destroyer can penetrate; that solitary life neither the sword, nor pestilence, nor age, nor eternity can extinguish; that immortal memory no night can obscure. There was a beginning indeed, but end there can be none.
Here also is one of his pretty short stories: For The Blood Is The Life
As to Prague itself, it was no doubt a fine city, from when it was the capital of the Old Reich to the fall of the Austro-Hungarian Empire; yet I do have some distance from all things Czech: excessive nationalism from when they first began their interesting practice of throwing people out of high windows and set off the most devastating war in modern history; a wry humour allied to a smug morosity similar to that of my own people which insisted on striving for barren independent democracy; and, of course, the depraved vengefulness which sped possibly the most unspeakable atrocities on Germans of any nation which had been under the nazi control ( after an occupation which was as collaborative as most [ they supplied superb weaponry with all their noted craftsmanship and the occupation was not as grim as in, say, Poland ] ) — here’s one link, but I’ve read far, far worse… If the Russians were dreadful, they were restrained compared to some of the smaller regimes which were to become their future puppets. Besides, they honoured the Grand Tradition by chucking Jan Masaryk — ghastly son of a still ghastlier father — out of a window…
Still Art has nothing to do with politics, and Bohemia even in it’s despicable guise of the late scarcely lamented Czechoslovakia had some severely unknown artists:
here’s a site devoted to Tavik František Šimon
with pages upon his confreres such as Hugo Böttinger
Mucha is naturally well-known, yet Golden Age Comic Stories blog has some nice examples of his work on the 8th June entry — for some reason I cannot link directly to posts there; this blog has a large resource of illustrative fantasy ranging from the fascinating to the banal [ I have to say I despise classical comic book 'art' and such genre; and find it generally as debased and weak-minded as say it's successors in film such as Star Wars or Star Trek ].
Finally, here’s another Perchta…
[ Although I have to preface this by pointing out that the painting above the snippet, Vincent Neumann's Witch on a Broom --- reffing to above mention of Bohemian witches... --- is uncannily reminiscent of Auld Scotia right up to the present time. Go into any Edinburgh pub. ]
The White Lady von Rosenberg
Perchta von Rosenberg, known as the White Lady, lived in the Český Krumlov castle in the 15th century. Her father, Ulrich II. von Rosenberg married her off against her will and without love to the Moravian lord Johann von Lichtenstein who was cruel to Perchta all her life. When Johann was dying he had Perchta called in and asked her for forgiveness. She refused, and her husband cursed her. Since then, the soul of the White Lady von Rosenberg has had to roam the Rosenberg castles and tends to appear before significant events. White gloves on her hand bear good tidings, whereas black gloves are a sign of impending disaster. Tales of the White Lady is a theme for many authors.
This is from the Tales & Legends bit of the site of Český Krumlov Castle.
Apart from the fact I find the notion of forgiveness unmanly and fairly inexplicable, the trouble here is that under no rational or irrational standard can forgiveness be demanded, and why this poor girl should have to expiate her lack of pity for the brutish lout who had injured her is totally beyond me.
I blame christianity.
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This Wild Rain
Rain, midnight rain, nothing but the wild rain
On this bleak hut, and solitude, and me
Remembering again that I shall die
And neither hear the rain nor give it thanks
For washing me cleaner than I have been
Since I was born into this solitude.
Blessed are the dead that the rain rains upon:
But here I pray that none whom once I loved
Is dying to-night or lying still awake
Solitary, listening to the rain,
Either in pain or thus in sympathy
Helpless among the living and the dead,
Like a cold water among broken reeds,
Myriads of broken reeds all still and stiff,
Like me who have no love which this wild rain
Has not dissolved except the love of death,
If love it be towards what is perfect and
Cannot, the tempest tells me, disappoint.
Edward Thomas : Rain
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What Is Man ?
Who would have guessed that R. D. Blackmore was also a poet ? His fiction is a trifle strenuous for these days — Lorna Doone was however quite royalist for the mainly republican Victorian era, and I recall another work of his regarding an utterly villainous 18th century clergyman, Parson Chowne, which was not unvicious; still Fringilla, this collection of poems [ Gutenberg ] was published by Elkin Mathews with very 90s illustrations by Louis Fairfax-Muckley. Mathews, who printed Yeats and Pound… The combination of R. D. Blackmore with The Yellow Book is weird at first sight. His poetry is mostly simple prettiness, yet there is a sombre bitter core rejecting mere convention.
“What means your finch ?”
“Being well aware that he cannot sing like a Nightingale,
He flits about from tree to tree, and twitters a little tale.”
Albeit he is an ancient bird, who tried his pipe in better days, and then was scared by random shots, he is fain to lift the migrant wing once more towards the humble perch, among the trees he loves. All gardeners own that he does no harm, unless he flits into a thicket of young buds, or a very choice ladies’ seed-bed. And he hopes that he is now too wise to commit such indiscretions.
Perhaps it would have been wiser still to have shut up his little mandible, or employed it only upon grub. But the long gnaw of last winter’s frost, which set mankind a-shivering, even in their most downy nest, has made them kindly to the race that has no roof for shelter and no hearth for warmth.
Anyhow, this little finch can do no harm, if he does no good; and if he pleases nobody, he will not be surprised, because he has never satisfied himself.
Excerpts from Lita of the Nile:
Follows him the loveliest maiden,
Afric’s thousand hills can show;
White apparel’d, flower-laden,
With the lotus on her brow.
…
Votive maid, who hath espousal
Of the river’s high carousal;
Twenty cubits if he rise,
This shall be his bridal prize.
Calm, and meek of face and carriage,
Deigning scarce a quicker breath,
Comes she to the funeral marriage,
The betrothal of black death.
Rosy hands, and hennaed fingers,
Nails whereon the onyx lingers,
Clasped, as at a lover’s tale,
In the bosom’s marble vale.
…
See, the large eyes, lit by heaven,
Brighter than the Sisters Seven,
( Like a star the storm hath cowed )
Sink their flash in sorrow’s cloud.
There the crystal tear refraineth,
And the founts of grief are dry;
“Father, Mother — none remaineth;
All are dead; and why not I ?”
Yet, by God’s will, heavenly beauty
Owes to Heaven alone its duty;
Off ye priests, who dare adjudge
Bride, like this, to slime and sludge !
…
Every bulrush, parched and welted,
Lifts his long joints yellow-belted;
Every lotus, faint and sick,
Hangs her fragrant tongue to lick.
Countless creatures, lone unthought of,
Swarm from every hole and nook;
What is man, that he make nought of
Other entries in God’s book ?
Excerpts from Kadisha, or the First Jealousy
When rivulets were loth to creep,
Except unto the pillow moss,
And distant lake, encurtained deep,
Was but a silver thread across
The eyes of sleep:
When nightingales, in the sycamore,
Sang low and soft, as an echo dreaming;
And slept the moon upon heaven’s shore —
The tidal shore of heaven, beaming
With lazuled ore:
When new-born earth was fain to lean
In Summer’s arms, recovering
The unaccustomed toil of Spring,
Why slept not Eve, their Queen ?
…
The mother of all loving wives
( Condemned unborn to many a tear )
Is fain to take his hand, and strives
In sorrow to be doubly dear—
But shame deprives.
The Shame, The Woe, The Black Surprise,
That Love’s First Dream Should Have Such Ending,
to Weep, and Wipe Neglected Eyes I
Oh Loss of True Love, Far Transcending
Lost Paradise !
…
“For what is glory, what is power ?
And what the pride of standing first ?
A twig struck down by a thunder shower,
A crown of thistle to quench the thirst,
A sun-scorched flower.
“God grant the men who spring from me,
As knowledge waxeth deep and splendid,
To find a loftier pedigree
Than any by the Lord intended —
Frog, slug, or tree !
“So shall they live, without the grief
Of having womankind to love,
Find nought below, and less above,
And be their own belief.
To Fame
I
Right Fairy of the morn, with flowers arrayed,
Whose beauties to thy young pursuer seem
Beyond the ecstasy of poet’s dream —
Shall I overtake thee, ere thy lustre fade ?
II
Ripe glory of the noon, august, and proud,
A vision of high purpose, power, and skill,
That melteth into mirage of good-will —
Do I o’ertake thee, or embrace a cloud ?
III
Gray shadow of the evening, gaunt and bare,
At random cast, beyond me or above,
And cold as memory in the arms of love —
If I o’ertook thee now, what should I care ?
IV
“No morn, or noon, or eve am I,” she said;
“But night — the depth of night behind the sun;
By all mankind pursued; but never won,
Until my shadow falls upon a shade.”
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The God That Knows How To Dance
The Poem of Ecstasy is the Joy of Liberated Action. The Cosmos, i.e., Spirit, is Eternal Creation without External Motivation, a Divine Play of Worlds. The Creative Spirit, i.e., the Universe at Play, is not conscious of the Absoluteness of its creativeness, having subordinated itself to a Finality and made creativity a means toward an end. The stronger the pulse beat of life and the more rapid the precipitation of rhythms, the more clearly the awareness comes to the Spirit that it is consubstantial with creativity itself. When the Spirit has attained the supreme culmination of its activity and has been torn away from the embraces of teleology and relativity, when it has exhausted completely its substance and its liberated active energy, the Time of Ecstasy shall arrive.
Alexsandr Scriabin on his symphony Le Poème de l’extase
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Iron In The Soul Goes A Trifle Rusty
“There followed a series of uncovered plots, some true, others fantastic, some Cheka provocations. Dzerzhinsky was constantly sharpening the weapon of Soviet dictatorship. To Dzerzhinsky was brought the mass of undigested rumours from all parts of Petrograd. With the aid of picked squads of Chekists, Dzerzhinsky undertook to purge the city. Little time was wasted sifting evidence and classifying people rounded up in these night raids. Woe to him who did not disarm all suspicion at once. The prisoners were generally hustled to the old police station not far from the Winter Palace. Here, with or without perfunctory interrogation, they were stood up against the courtyard wall and shot. The staccato sounds of death were muffled by the roar of truck motors kept going for the purpose.”
“Dzerzhinsky furnished the instrument for tearing a new society out of the womb of the old — the instrument of organised, systematic, mass terror. For Dzerzhinsky the class struggle meant exterminating ‘the enemies of the working class.’ The ‘enemies of the working class‘ were all who opposed the Bolshevik dictatorship.”
“At meetings of the Sovnarcom, Lenin often exchanged notes with his colleagues. On one occasion, he sent a note to Dzerzhinsky. ‘How many vicious counter-revolutionaries are there in our prisons ?‘ Dzerzhinsky’s reply was: ‘About fifteen hundred.’ Lenin read it, snorted something to himself, made a cross beside the figure, and returned the note to Dzerzhinsky.”
“Dzerzhinsky rose and left the room without a word. No-one paid any attention either to Lenin’s note or to Dzerzhinsky’s departure. The meeting continued. But the next day there was excited whispering. Dzerzhinsky had ordered the execution of all the fifteen hundred ‘vicious counter-revolutionaries‘ the previous night. He had taken Lenin’s cross as a collective death sentence.”
“There would have been little comment had Lenin’s gesture been meant as an order for wholesale liquidation. But, as Fotieva, Lenin’s secretary, explained: ‘There was a misunderstanding. Vladimir Ilyich never wanted the executions. Dzerzhinsky did not understand him. Vladimir Ilyich usually puts a cross on memoranda to indicate that he has read them and noted their contents.’”
From computer jottings. Original link 404ed.
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Behold Thy Virgin Daughters
Last night I idly considered the tragic life and death of Anna Nicole Smith, and wondered why the keepers of Amerika still have not yet transformed the Statue of Liberty into her likeness — for that life and death perfectly capture the parallel destiny of the land… A century ago George S. Viereck wrote this predictive fantasy. He was quintessentially an odd bird, and despite some sympathy for his Hohenzollern cousins was rather a teutonophile than in any way royalist, yet his Germanic imagination qualified him as a seer.
PRELUDE
THE EMPIRE CITY
HUGE steel-ribbed monsters rise into the air
Her Babylonian towers, while on high
Like gilt-scaled serpents glide the swift trains by,
Or, underfoot, creep to their secret lair.
A thousand lights are jewels in her hair,
The sea her girdle, and her crown the sky,
Her life-blood throbs, the fevered pulses fly,
Immense, defiant, breathless she stands there
And ever listens in the ceaseless din,
Waiting for him, her lover who shall come,
Whose singing lips shall boldly claim their own
And render sonant what in her was dumb:
The splendour and the madness and the sin,
Her dreams in iron and her thoughts of stone.
I
NINEVEH
O NINEVEH, thy realm is set
Upon a base of rock and steel
From where the under-rivers fret
High up to where the planets reel.
Clad in a blazing coat of mail,
Above the gables of the town
Huge dragons with a monstrous trail
Have pillared pathways up and down.
And in the bowels of the deep
Where no man sees the gladdening sun,
All night without the balm of sleep
The human tide rolls on and on.
The Hudson’s mighty waters lave
In stern caress thy granite shore,
And to thy port the salt sea wave
Brings oil and wine and precious ore.
Yet if the ocean in its might
Should rise confounding stream and bay,
The stain of one delirious night
Not all the tides can wash away.
Thick pours the smoke of thousand fires,
Life throbs and beats relentlessly —
But lo, above the stately spires
Two lemans: Death and Leprosy.
What fruit shall spring from such embrace ?
Ah, even thou wouldst quake to hear !
He bends to kiss her loathsome face,
She laughs — and whispers in his ear.
Sit not too proudly on thy throne,
Think on thy sisters, them that fell;
Not all the hosts of Babylon
Could save her from the jaws of hell.
II
Through the long alleys of the park
On noiseless wheels and delicate springs,
Glide painted women fair and dark,
Bedecked with silks and jewelled things.
In peacock splendour goes the rout
With shrill, loud laughter of the mad —
Red lips to suck thy life-blood out,
And eyes too weary to be sad !
Their feet go down to shameful death,
They flaunt the livery of their wrong,
Their beauty is of Ashtoreth,
Her strength it is that makes them strong.
Behold thy virgin daughters, how
They know the smile a wanton wears;
And oh ! on many a boyish brow
The blood-red brand of murder flares.
See, through the crowded streets they fly,
Like doves before the gathering storm.
They cannot rest, for ceaselessly
In every heart there dwells a worm.
They sing in mimic joy, and crown
Their temples to the flutes of sin;
But no sweet noise shall ever drown
The whisper of the worm within.
They revel in the gilded line
Of lamplit halls to charm the night,
But think you that the crimson wine
Can veil the horror from their sight ?
Ah, no — their staring eyes are led
To where it lurks with hideous leer:
Therefore the women flush so red,
And all the men are white with fear.
As in a mansion vowed to lust,
Where wantons with their guests make free,
‘Tis thus thou humblest in the dust
Thy queenly body, Nineveh !
Thy course is downward; ’tis the road
To sins that even where disgrace
And shameful pleasure walk abroad
Dare not unmask their shrouded face !
Surely at last shall come the day
When these that dance so merrily
Shall watch with terrible faces gray
Thy doom draw near, O Nineveh !
III
I, too, the fatal harvest gained
Of them that sow with seed of fire
In passion’s garden — I have drained
The goblet of thy sick desire.
I from thy love had bitter bliss,
And ever in my memory stir
The after-savours of thy kiss —
The taste of aloes and of myrrh.
And yet I love thee, love unblessed
The poison of thy wanton’s art;
Though thou be sister to the Pest
In thy great hands I lay my heart !
And when thy body Titan-strong
Writhes on its giant couch of sin,
Yea, though upon the trembling throng
The very vault of Heaven fall in;
And though the palace of thy feasts
Sink crumbling in a fiery sea —
l, like, the last of Baal’s priests,
Will share thy doom, O Nineveh.
George Sylvester Viereck : Nineveh
