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Come, there are disagreements which divide even the gods.
Men will love a monster if he has bella figura.
The study of history is menaced by fragmentation…. Such fragmentations open a space for false prophets, old and new. Not only the shades of Hegel and Marx and Heidegger, but also those, you know who I mean, who would degrade history into what they call fabulation…. Above all be aware of a relaxed determinism which haunts our increasingly scientific and technological civilization …. Another piece of advice. Do not marry. Marriage ends truthfulness in a life. Solitude is necessary if real thinking is to take place.
* * * * *
There’s a passage at the beginning of this novel, Iris Murdoch’s twenty-sixth and penultimate and when she thought she was “beginning to lose my grip”. It helps to clear up a certain ambiguity I’ve always had about her. Three girls, sisters, preternaturally clever and with literary and artistic tastes, now on the verge of womanhood after a happy and contented childhood, talk between themselves. They say, “As for this stuff about being innocent and harmless and pure in heart, we are really just lucky and sheltered and naïve. We are awfully nice to people, but we don’t go out into the violence and the chaos ….” In one of her letters, the authoress says this about herself: “I lived in a universe of perfect harmony until I was thirteen and went to boarding school and found out that the world was not composed purely of love but it was too late by then.” Murdoch claimed to have kept herself and those she knew well out of her stories, but of course that cannot be. Her vision of an ideal but still imperfect world reflects her own fairly ideal one, into which really beastly wickedness and commonplace sordidness does not enter. It is deliberately and not ineffectively kept at bay by something like a safely-staged, sinister-sounding but not really very threatening presentation of wickedness in which anyway no judgement is ever conclusively stated. That very subtle technique accounts, I think, for why some people like her so much while others would express a more open contempt if they dared. We’ve had the Dark Ages, the Age of Enlightenment, the Age of Reason, the Age of Revolution, the Age of Elegance and if Edith Sitwell is to be believed, the Age of Satire. Now we’ve descended into the Age of Spite, into which Iris Murdoch does not fit and the confusion, if that’s what it was, could as well be seen as an awareness that her time was passed.
The Green Knight contains amongst others the usual collection of conscientious fussers, titillating themselves over their own moral lapses and aspirations. One of them, for want of anything better to do, has decided he wants to be a monk and receives this piece of discouragingly-sensible advice from a real monk, deftly inserted into the story, in a letter: “An excessive cultivation of guilt may become a neurotic, even erotic, indulgence. You should not imagine yourself to be in an ‘interesting spiritual condition!’ What is needed is a cool, even cold, truthfulness” (advice that goes unheeded, needless to say, the hopeful acolyte persists in his fascination with a vocation mostly involving dreams of a khaki-clad Jesus and a stern but highly attractive militaristic archangel with a blatantly-phallic sword). An antidote to all this evasive mucking about is supplied by Joan Blacket, who leads a more rackety existence in some mysterious capacity and whose preoccupations, no less intense, revolve around more practical matters such as how to get another man, preferably a rich one, whether her eighteen-year-old son may or may not be ‘gay’, and if so, how that may best advance or hinder any schemes of her own. Along with Tessa Millen, a liberated feminist, “Adolph Hitler in knickers”, Joan, not liberated at all, has all the best lines: “Si ça ne vous incommode pas je vais garder mes bas, sexiest thing Sartre ever said”. No loss of grip there, and not all that innocent either! On the whole and hardly unreasonably, the authoress is sharper with her own sex than with the other, who always lack a very positive virility, though she makes splendid entertainment of both.
But tittle-tattle soon gives way to a much more dramatic revelation. Professor Lucas Graffe, a man known to all the others but kept at a distance on account of a completely unconsolidated reputation for intellectual superiority except for some rather sardonic speeches, is the subject of much unnecessary sympathy and concern because he’s had to face a ‘humiliating’ court inquiry after killing someone, in self-defence his lawyer successfully claimed. In fact, he was attempting to murder his own brother with a blunt club and someone accidently got in the way. Acquitted, he’s quite unashamed of admitting this to the lucky brother, a sort of would-be actor relying on fading charm, and when asked why, says matter-of-factly: “Why did Cain kill Abel. Why did Romulus kill Remus? I have always wanted to kill you, ever since the moment when I learned of your existence. Do not let us waste time on that.” Cue for some more subtle philosophical musings, neatly avoiding the traps of facile psychoanalysis, but nothing as to what is come. The supposedly accidentally dead victim resurrects and confronts both brothers, one by now a quivering wreck (it’s all his fault!) and the other somewhat at a loss for words for once. They all shake hands, but the question of retribution lours heavily and increasingly ominously in the air. In a subsequent ingeniously managed exchange between the muddled would-be monk and the unexpectedly-intelligent ‘victim’: “He may be an evil man and a murderer, but there may have been a streak of nobility, I thought he might not be willing to lie. However, he chose to leave the lying to his brother. I am disappointed in him. I am disappointed in the brother too, but that doesn’t matter, he is a weak silly man. The Professor may be, as you said, brave. We shall see.”
“I don’t understand…”
“I was giving him a challenge, more precisely a chance. He refused it. His refusal leaves me no alternative, it precipitates another less amusing phase in our relationship.”
“What do you mean, what do you want?”
“If I may emulate the ruthless frankness of the Professor, I want his death.”
I’ll resist the temptation to continue with the exciting ins and outs for the next three hundred or so pages, which are summarised elsewhere, except for one short but very powerful and affective episode. A dog, replaced by his owner in a fit of senseless masochism in a good but alien other home, escapes and runs half-way across London trying to find his former faithless master. It is so beautifully described that it brings tears to even hardened eyes as the anguished tantrums of the human characters do not. It is, indeed, a perfect illustration of what Murdoch upheld as true love, the attentive concentration of thought on someone or something outside oneself and mostly only ever achieved when we say we “love” a painting or a place or something we read or whatever – “how lovely” – because there cannot be any reciprocal response to flatter the lover’s self-esteem. The poor dog can think as he exhausts himself, he knows what he’s looking for, but he has no sense of himself and expects no reward other than to be re-united as Plato’s analogy depicts severed creatures forever in search of the other half in order to be complete. We’re mercifully spared more than temporary distress here, all has a happy ending.
Murdoch’s extraordinary quality, eschewing ‘real-life’ portraiture while representing it as if it were and thus inventing human vehicles for the enactment of abstract perplexities that concern the universal human condition – a series of more or less haphazard individually-unique ‘contingencies’ over which the players have far less control than they suppose – is to make metaphysics as readable as scintillating satire or a detective thriller and defying Manichean classification as no-one else has ever done. Either because of the ‘grip’ or something else, this late book to be honest is inclined to be over-blown, almost a little silly in some places, “it’s like living in a slow motion mental home” as one of the characters describes it - or anyway it is on superficial reading. They all have abominable taste (“Harvey had put on his second-best suit of dark brown tweed with a blue-striped shirt and a red and green tie; Clement and Louise were wearing, respectively, Louise a pale blue velvet dress with a lace collar, and Clement a light golden brown suit with a dark red shirt and a light red bow tie”), and in spite of eternal friendships and caring deeply none of them really has a clue about each other (“Who is he when he’s not with me, who does he go to bed with?”). Finally and inevitably and in spite of the above cited warning, they all get married to more or less anyone at hand in the expectation of entering a door to eternal bliss, though here the authoress does interject on her own account: “The word ‘happiness’ was often used, although since they were all in their own ways sober and reflective people (exclamation mark mine!) each wondered for a moment or two what it was and how they were destined to achieve it. At least one for a second thought, ‘Am I mad?’” Only three people are not mad. Cora, a minor character and an onlooker, reflects “better not to think about happiness at all, cheerfulness will do”. Kenneth Rathbone, an unlikely Australian publican and the repository of what might have been too significant a secret to be disclosed to the others or even to the reader, declares “I’m going back to dear old Oz where the sky is where it ought to be, way up far above in heaven, not sitting on top of your head the way it is here”. The third of course is Iris Murdoch herself. I’d like to think that what’s she’s really providing here is a fictional demonstration in practice of one of her recurrent themes, the mischievous power of the ragged urchin and demi-god Eros whose function it is to introduce divine disorder into the already muddled affairs of mortals.
* * * * *
“He had composed these ridiculous speeches, and even uttered them, with some sort of genuine passion while imagining that people might actually start to giggle.”
Men will love a monster if he has bella figura.
The study of history is menaced by fragmentation…. Such fragmentations open a space for false prophets, old and new. Not only the shades of Hegel and Marx and Heidegger, but also those, you know who I mean, who would degrade history into what they call fabulation…. Above all be aware of a relaxed determinism which haunts our increasingly scientific and technological civilization …. Another piece of advice. Do not marry. Marriage ends truthfulness in a life. Solitude is necessary if real thinking is to take place.
* * * * *
There’s a passage at the beginning of this novel, Iris Murdoch’s twenty-sixth and penultimate and when she thought she was “beginning to lose my grip”. It helps to clear up a certain ambiguity I’ve always had about her. Three girls, sisters, preternaturally clever and with literary and artistic tastes, now on the verge of womanhood after a happy and contented childhood, talk between themselves. They say, “As for this stuff about being innocent and harmless and pure in heart, we are really just lucky and sheltered and naïve. We are awfully nice to people, but we don’t go out into the violence and the chaos ….” In one of her letters, the authoress says this about herself: “I lived in a universe of perfect harmony until I was thirteen and went to boarding school and found out that the world was not composed purely of love but it was too late by then.” Murdoch claimed to have kept herself and those she knew well out of her stories, but of course that cannot be. Her vision of an ideal but still imperfect world reflects her own fairly ideal one, into which really beastly wickedness and commonplace sordidness does not enter. It is deliberately and not ineffectively kept at bay by something like a safely-staged, sinister-sounding but not really very threatening presentation of wickedness in which anyway no judgement is ever conclusively stated. That very subtle technique accounts, I think, for why some people like her so much while others would express a more open contempt if they dared. We’ve had the Dark Ages, the Age of Enlightenment, the Age of Reason, the Age of Revolution, the Age of Elegance and if Edith Sitwell is to be believed, the Age of Satire. Now we’ve descended into the Age of Spite, into which Iris Murdoch does not fit and the confusion, if that’s what it was, could as well be seen as an awareness that her time was passed.
The Green Knight contains amongst others the usual collection of conscientious fussers, titillating themselves over their own moral lapses and aspirations. One of them, for want of anything better to do, has decided he wants to be a monk and receives this piece of discouragingly-sensible advice from a real monk, deftly inserted into the story, in a letter: “An excessive cultivation of guilt may become a neurotic, even erotic, indulgence. You should not imagine yourself to be in an ‘interesting spiritual condition!’ What is needed is a cool, even cold, truthfulness” (advice that goes unheeded, needless to say, the hopeful acolyte persists in his fascination with a vocation mostly involving dreams of a khaki-clad Jesus and a stern but highly attractive militaristic archangel with a blatantly-phallic sword). An antidote to all this evasive mucking about is supplied by Joan Blacket, who leads a more rackety existence in some mysterious capacity and whose preoccupations, no less intense, revolve around more practical matters such as how to get another man, preferably a rich one, whether her eighteen-year-old son may or may not be ‘gay’, and if so, how that may best advance or hinder any schemes of her own. Along with Tessa Millen, a liberated feminist, “Adolph Hitler in knickers”, Joan, not liberated at all, has all the best lines: “Si ça ne vous incommode pas je vais garder mes bas, sexiest thing Sartre ever said”. No loss of grip there, and not all that innocent either! On the whole and hardly unreasonably, the authoress is sharper with her own sex than with the other, who always lack a very positive virility, though she makes splendid entertainment of both.
But tittle-tattle soon gives way to a much more dramatic revelation. Professor Lucas Graffe, a man known to all the others but kept at a distance on account of a completely unconsolidated reputation for intellectual superiority except for some rather sardonic speeches, is the subject of much unnecessary sympathy and concern because he’s had to face a ‘humiliating’ court inquiry after killing someone, in self-defence his lawyer successfully claimed. In fact, he was attempting to murder his own brother with a blunt club and someone accidently got in the way. Acquitted, he’s quite unashamed of admitting this to the lucky brother, a sort of would-be actor relying on fading charm, and when asked why, says matter-of-factly: “Why did Cain kill Abel. Why did Romulus kill Remus? I have always wanted to kill you, ever since the moment when I learned of your existence. Do not let us waste time on that.” Cue for some more subtle philosophical musings, neatly avoiding the traps of facile psychoanalysis, but nothing as to what is come. The supposedly accidentally dead victim resurrects and confronts both brothers, one by now a quivering wreck (it’s all his fault!) and the other somewhat at a loss for words for once. They all shake hands, but the question of retribution lours heavily and increasingly ominously in the air. In a subsequent ingeniously managed exchange between the muddled would-be monk and the unexpectedly-intelligent ‘victim’: “He may be an evil man and a murderer, but there may have been a streak of nobility, I thought he might not be willing to lie. However, he chose to leave the lying to his brother. I am disappointed in him. I am disappointed in the brother too, but that doesn’t matter, he is a weak silly man. The Professor may be, as you said, brave. We shall see.”
“I don’t understand…”
“I was giving him a challenge, more precisely a chance. He refused it. His refusal leaves me no alternative, it precipitates another less amusing phase in our relationship.”
“What do you mean, what do you want?”
“If I may emulate the ruthless frankness of the Professor, I want his death.”
I’ll resist the temptation to continue with the exciting ins and outs for the next three hundred or so pages, which are summarised elsewhere, except for one short but very powerful and affective episode. A dog, replaced by his owner in a fit of senseless masochism in a good but alien other home, escapes and runs half-way across London trying to find his former faithless master. It is so beautifully described that it brings tears to even hardened eyes as the anguished tantrums of the human characters do not. It is, indeed, a perfect illustration of what Murdoch upheld as true love, the attentive concentration of thought on someone or something outside oneself and mostly only ever achieved when we say we “love” a painting or a place or something we read or whatever – “how lovely” – because there cannot be any reciprocal response to flatter the lover’s self-esteem. The poor dog can think as he exhausts himself, he knows what he’s looking for, but he has no sense of himself and expects no reward other than to be re-united as Plato’s analogy depicts severed creatures forever in search of the other half in order to be complete. We’re mercifully spared more than temporary distress here, all has a happy ending.
Murdoch’s extraordinary quality, eschewing ‘real-life’ portraiture while representing it as if it were and thus inventing human vehicles for the enactment of abstract perplexities that concern the universal human condition – a series of more or less haphazard individually-unique ‘contingencies’ over which the players have far less control than they suppose – is to make metaphysics as readable as scintillating satire or a detective thriller and defying Manichean classification as no-one else has ever done. Either because of the ‘grip’ or something else, this late book to be honest is inclined to be over-blown, almost a little silly in some places, “it’s like living in a slow motion mental home” as one of the characters describes it - or anyway it is on superficial reading. They all have abominable taste (“Harvey had put on his second-best suit of dark brown tweed with a blue-striped shirt and a red and green tie; Clement and Louise were wearing, respectively, Louise a pale blue velvet dress with a lace collar, and Clement a light golden brown suit with a dark red shirt and a light red bow tie”), and in spite of eternal friendships and caring deeply none of them really has a clue about each other (“Who is he when he’s not with me, who does he go to bed with?”). Finally and inevitably and in spite of the above cited warning, they all get married to more or less anyone at hand in the expectation of entering a door to eternal bliss, though here the authoress does interject on her own account: “The word ‘happiness’ was often used, although since they were all in their own ways sober and reflective people (exclamation mark mine!) each wondered for a moment or two what it was and how they were destined to achieve it. At least one for a second thought, ‘Am I mad?’” Only three people are not mad. Cora, a minor character and an onlooker, reflects “better not to think about happiness at all, cheerfulness will do”. Kenneth Rathbone, an unlikely Australian publican and the repository of what might have been too significant a secret to be disclosed to the others or even to the reader, declares “I’m going back to dear old Oz where the sky is where it ought to be, way up far above in heaven, not sitting on top of your head the way it is here”. The third of course is Iris Murdoch herself. I’d like to think that what’s she’s really providing here is a fictional demonstration in practice of one of her recurrent themes, the mischievous power of the ragged urchin and demi-god Eros whose function it is to introduce divine disorder into the already muddled affairs of mortals.
* * * * *
“He had composed these ridiculous speeches, and even uttered them, with some sort of genuine passion while imagining that people might actually start to giggle.”