Photo: Derekskey Flickr Creative Commons
حضرةالمحترم
Respected Sir (1975)
by
Naguib Mahfouz
(Nobel Prize in Literature 1988)
The Virtue of Poverty
Photo: Derekskey Flickr Creative Commons
Samuel Palmer: The Lonely Tower, Etching, 1878-79. |
You’ll see that, like Samuel Palmer, I’ve stolen a snippet of John Milton for my own ends . . . indeed, when isolated, it’s a powerful oxymoron. Since my schooldays, aged fourteen, the bullion dross of Paradise Lost has never ceased to exemplify a crisp declamatory end-stopped line, hammered into the mind like a coffin nail.
Palmer’s image of spiritual loneliness – fear of abandonment by a deity – was inspired by Milton’s lines in Il Penseroso :
Or let my lamp at midnight hour,
Be seen in some high lonely tow’r,
Palmer’s comments on the dark night of the soul summoned up by The Lonely Tower may be read in this fragment, tentatively identifying the source of his etching :
Here poetic loneliness has been attempted; not the loneliness of a desert, but a secluded spot in a genial, pastoral country, enriched also by antique relics, such as those so-called ‘Druidic stones’. The constellation of the ‘Bear’ may help to explain that the building is the tower of Il Penseroso. Two shepherds, watching their flocks, speak together of the mysterious light above them.
However, we can never be certain that Palmer was not also conversant with Matthew Arnold’s own long dark night of the soul, Dover Beach (1867), when published a decade earlier. (Dover Beach, of course, was published less than a decade after Origin of Species, 1859.)
Challenged in their lifetime by post-Darwinism’s retreating ‘Sea of Faith’, both Palmer-the-mystic and Arnold-the-doubter in these figurations attempted through their art each an allegorical exegesis of their Victorian generation’s conflicts of doubt as Science warred with Church for supremacy in the race to have the last word on defining the human condition . . . predestined versus evolved by natural selection.
Both worshippers at the altar of Milton (author of Eikonoklastes), they saw the contradictions thrown up by the Spirit of the Age resolved, I believe, by Milton’s own astonishing iconoclasm in characterising the sardonic Arch Fiend as altogether more appealing than the Great Architect.
After all, to the true artist, the irresolution of a paradox is the power of its mystery. One never solves a mystery or it would no longer remain a mystery. One enters a mystery.
For Milton to challenge his faith by daring to banish Jove’s ‘Architect’ from Paradise – the fallen angel who had ‘built in Heaven high Towers’ – then send him ‘headlong’ to the mines of the Underworld to the dig out ‘ribs of gold’ and, with ‘his industrious crew’, to cast in foundries the ‘massy Ore’, scum the ‘bullion dross’, and thence to ‘build in Hell’ a palace of ‘fretted Gold’, as a tribute to the Great Adversary to outrival the Kingdom of the Creator, was beyond audacious.
For those of us whose creed is no more and no less than belief in the unbearable reality of being, which existentialists call enargeia, the contrarian impulse to ‘make a Heaven of Hell, a Hell of Heaven’ is a casuistic paradox that, sophistry notwithstanding, endorses that more modest thing, the audacity of Art.
See alsoMiss Emily Dickinson Communes with the Great Dictator Mr John Milton . . . https://catherineeisnerfrance.blogspot.com/2019/10/miss-emily-dickinson-communes-with.html
That space the Evil One abstracted . . .
https://catherineeisnerfrance.blogspot.com/2018/05/that-space-evil-one-abstracted-and.html
and
Ignoble Retreat at the Edge where Earth and Firmament meet . . . https://catherineeisnerfrance.blogspot.com/2020/02/ignoble-retreat-at-edge-where-earth-and.html
The spikes on the outer edge of the COVID-19 virus particles resemble a crown, bestowing on the disease its potent name. |
‘Les Frodon, ils ont attendu trois jours quand leurs toilettes étaient bouchées . . . Pas franchement agréable.’
‘The Frodons waited three days when their toilet was blocked. Frankly not pleasant.’Here is the significant text that, in my view, contains within it the key to decrypting the central puzzle of this Austrian writer-director’s film à clef: the choice of national stereotypes as lay figures to satisfy the compositional aesthetic of satirised bourgeois French film-making, i.e. 2 x cultured elders to embody ageing salon gauchistes; and a supporting cast of 1 x understanding wife of an adulterer à la Buñuel; 1 x pert unconscionable care nurse à la Clouzot; . . . not forgetting the vox populi represented by 2 x potentially manipulative grippe-sou menials à la Chabrol (a genial caretaker of the apartment building whose shirking wife’s ‘maladie’ suggests a valetudinarianism supportive of the Tendance Hypocondriaque towards which the cynical British critic believes the French nation is unfailingly predisposed).*
The Polish plumber is in trouble with his piping. |
‘Les Frodon, ils ont attendu trois jours quand leurs toilettes étaient bouchées . . . Pas franchement agréable.’
Existential fatuities. Georges: Things will go on as they have done up until now. They'll go from bad to worse. Things will go on, and then one day it will all be over. |
On August 21, 1938, Edouard Daladier, the French council president, gives an edifying speech on the radio:
Faced with authoritarian states who are arming and equipping themselves with no regard to the length of the working week, alongside democratic states who are striving to regain their prosperity and ensure their safety with a forty-eight-hour week, why should France — both more impoverished and more threatened — delay making the decisions on which our future depends? As long as the international situation remains so delicate, we must work more than forty hours per week, and as much as forty-eight hours in businesses linked to national defence.Reading this transcription, I was reminded that putting the French back to work was the French right’s eternal fantasy. I was deeply shocked that these elitist reactionaries, understanding so little the true nature of the situation, would use the Sudeten crisis to settle their scores with the Popular Front. Bear in mind that in 1938, the editorials of the bourgeois newspapers shamelessly stigmatized those workers whose only concern was enjoying their paid holidays. Just in time, however, my father reminded me that Daladier was a radical Socialist, and thus part of the Popular Front. I’ve just checked this, and staggeringly, it’s true: Daladier was the defence minister in Leon Blum’s government! I feel like I've been punched in the stomach. I can hardly bear to tell the story: Daladier, former defence minister of the Popular Front, invokes questions of national defence not to prevent Hitler carving up Czechoslovakia but to backtrack on the forty-hour week — one of the principal gains of the Popular Front. At this level of political stupidity, betrayal becomes almost a work of art.