Cultural Amnesia (47 page)

Nobody got closer than Gombrowicz to making the idea of the “world citizen” seem exalted, the ideal condition
that we should all seek, the only way that a mind can come home. But it is important to remember that he had only
lost
his country: he never forgot it.
Poland is one of his constant themes—more so than Argentina, his land of exile—and he continually defines himself in relation to it. “I want to be only Gombrowicz” is
transmuted into various versions of “I am Poland”: pretty much the way de Gaulle felt about France, Stravinsky about Russia or Thomas Mann about Germany. The surest guarantee of
Gombrowicz’s deep feelings about his country is that he went on writing in its language. Under their various titles, the journals, which amount to his masterpiece, were written in Polish,
not Spanish. We owe it to the French publishing house Christian Bourgois Editeur that the Polish was translated into French. Year after year in the late eighties and early nineties—the
years when the East was coming back from the dead—I would stop in at the Polish bookshop on Boulevard St. Germain to see if there was a new volume of Gombrowicz. There almost always was. It
was a pity that the same did not happen in London or New York. The complete Gombrowicz journals are still not available in English. Thus we pay the penalty for the too-long lingering policy of
publishing in an expensive hardback edition first. The
French, publishing directly in paperback, found an out-of-the-way writer like Gombrowicz a less suicidal commercial
proposition. After all, they had at least one customer they could be sure of. Gombrowicz would have liked the idea of an Australian resident in London looking forward to a trip to Paris so that
he could buy the latest book of a Pole resident in Buenos Aires, take it to a café, gather together his rudimentary French, and start construing the text line by line, with much
note-taking in the endpapers after copious use of the dictionary. The spectacle would probably not have inspired Gombrowicz to large approving statements along the lines of Vargas Llosa’s
cosmopolitanismo vital
. But Gombrowicz might have been pleased by the evidence that the individual personality is at the centre of the art, and gets
through.

It is isn’t easy to make someone who hasn’t
experienced it understand what it feels like, this martyrdom of being judged, devalued, disqualified, and misrepresented by journalists writing in haste who are bored by reading and who, for
that matter, hardly ever read anything anyway.

—WITOLD GOMBROWICZ,
Varia
, VOL. 1, P. 105

He was making the classic complaint of those who would rather be famous than not, but find fame an
instrument too blunt to leave their refined views uninjured. As a man without a country, Gombrowicz was good copy for international style-section journalists, and he admitted the advantages of
the accruing prestige even as he deplored the psychological effects of being hailed by the uncomprehending. He brought the theme to a nodal point in
Journal
II, with a disquisition on “
le sex-appeal des messieurs d’un certain âge
.” Perhaps indulging in wishful thinking—although in
his own case the wishful thought seems to have often come true—he said that a man no longer young, but with a certain lustre for his achievements, will soon find the second factor
outweighing the first in the matter of attracting youthful admirers. One might as well lie back and enjoy it. The thing to do, he added, is to enjoy it without believing it. Gombrowicz thought
that Thomas Mann
did
believe it, and that the result was “a complacent dignity . . . parading in its cardinal purple.” Calling Mann an old
cocotte, Gombrowicz couldn’t let his victim go, and those pages of the second
Journal
in
which he toys with Mann’s
reputation can be recommended as a paradigm example of one great literary exile getting on another’s case.

Gombrowicz probably had the right of the argument: even if glory is justified by talent, nobody can
remain fully genuine “
dans cette dimension supérieure
.” (Gombrowicz cheekily suggested that Mann would have made an extra contribution to
literature if he had recorded how his growing grandeur had made him more bogus.) But it was Mann who went on adding to his roster of novels. Though Gombrowicz never quite gave up on himself as a
novelist, he did give up on putting his main imaginative effort into fiction. Instead he persuaded himself—with what success it is up to us to judge—that his factual work was
imaginative. The question remains (and is bound to remain, because he wanted it to remain) of whether the journals, taken all together, are a true literary work. I think they are, but they are a
true literary work of the second order—the second order of ancillary writings which, as he said when singing a bitter hymn to his lost country in
Souvenirs
de Pologne
, is a measure of a nation’s culture. On that last point he was surely right. A nation can boast masterpieces while having no culture. The Soviet Union, had it wished,
could have claimed that it had produced Shostakovitch, but it could never have produced the equivalent of
Singin’ in the Rain
, even if it had wished
to. Gombrowicz had spotted a new, ideologically determined and therefore wholly modern kind of aridity, in which first-class art was up for display but had no general effect in everyday life.

Gombrowicz would never have become himself if he had not escaped from the requirements of a literary career: if he had not
dismantled his own reputation as fast as it threatened to form. (His chief rule for getting this done was never to make an expected move.) The escape is part of his fame. What he did not do is
part of what made him Gombrowicz—a name that means an attitude. Without the attitude, there would never have been the name. He woke up to this specific form of celebrity quite slowly, and
was probably far embarked on his journals before he ever realized that they were destined to be his capital work. After her chandelier-shaking first night in Paris before World War I, Karsavina,
the very first Firebird, sat up until all hours darning her stockings as usual, until a friend told her that she would have to stop doing it. “And he brought me the papers, and for the
first time I
learned that I was Karsavina”( John Drummond,
Speaking of Diaghilev
). From all those boring journalists who tracked
him down and trailed him around, the diarist in exile learned that he was Gombrowicz. He had staked his life on the idea, but kept repeating it as if he didn’t yet believe it. After the
dullards agreed, he was able to believe it. Goethe said that Ovid remained classical even in exile: he found his unhappiness not in himself, but in his distance from the capital of the world.
Gombrowicz avoided even the unhappiness, by deciding that
die Haupstadt der Welt
went with him wherever he went. Or anyway he appeared to avoid it: some of
his art might lie in the pretence.

Bizarrely, I am convinced that a writer incapable of talking
about himself is not a complete writer.

—WITOLD GOMBROWICZ,
Journal
VOL. 1, P. 69

But not even Gombrowicz talked about his complete self. As Ernesto Sábato complained when
Gombrowicz was safely dead, the endlessly self-revealing exile never talked about his homosexuality. Sábato was an unquestioned feature of Argentina’s literary landscape and
Gombrowicz was always and only the questionable visitor, but the two men admired each other. From Gombrowicz’s
Testament
we learn that he was struck
by Sábato’s
Sobre heroes y tumbas
(
On Heroes and Tombs
). It was, however, by no means a perfect match.
In his reputation-making pre-war surrealist novel
Ferdyduke
, the young Gombrowicz had proclaimed that the artist’s aim was never to grow up.
“
Notre élément, c’est l’éternelle immaturité
.” Our element is eternal immaturity. Gombrowicz stuck to
that idea all his life: he came closest to outing himself when he proclaimed, in terms that would have seemed familiar to Thomas Mann, that age could be refreshed only by involvement with youth.
No idea could have been further from Sábato’s mind. Sábato, unlike Gombrowicz, had not given up on the surrealist novel. Sábato thought the dreamwork could be a work of
maturity, not just an effusion of youth. Sábato did not play it young, nor did he ever hide. Gombrowicz, though his stance was to talk about himself without self-censorship, probably
thought that it couldn’t be done unless something was held back. Favouring the Latin tag
lavartis prodeo
—I advance in a mask—he
drew attention to Goethe’s proper location, which was behind Faust. (In his
Testament
Gombrowicz said, “
Je m’avance masqué
”—a straight translation from the Latin.) We are left with the daunting prospect that there is another, real Gombrowicz who
is not in the voluminous journals—or we would be left with it, if we thought that the secret man was the real one. The chances are low, however, that we are dealing with the Constantine
Cavafy of Buenos Aires. Gombrowicz seems to have simply done what he said: drawn refreshment by surrounding himself with youth. In the sumptuously illustrated memorial volumes edited by his
widow, Rita (
Gombrowicz en Argentine 1939–1963
and
Gombrowicz en Europe 1963–1969
), the photographs are
selected to show Gombrowicz well supported by a cast of stunning young women. At ease on an
estancia
in Argentina during some comfortable weekend, he can be
seen bathing in the worship of three beautiful blonde Grace Kelly lookalikes all hanging on his every thickly accented word. It was the main story. It just wasn’t the whole story.

Any pipsqueak can roar like a lion on paper, because grand words
cost little, whereas delicacy—the delicacy of Chopin for example, persevering to the extreme, tense, elaborate—requires effort and character.

—WITOLD GOMBROWICZ,
Souvenirs de Pologne
, P. 141

When Rubinstein was in America making his great Chopin recordings after World War II, Gombrowicz was
in Argentina writing the first of his
Journals
. It was Poland’s fate that its artists had no home, especially if they were still in Poland. Their best
way of keeping their country alive was leave it. In that sense, Gombrowicz was just another Polish artist of his time. He shared the dubious benefits of a thorough education in powerlessness.
First the Pitsudski right-wing regime, then the Nazis, then the Communists: it was a long course of instruction in what happens to civilization when it is deprived of a political dimension. It
becomes a dream based on its surviving personalities, who are forced to live in a world of their own. The constant temptation for the powerless is to daydream of super-strength.
Gombrowicz’s originality was to realize so clearly that his powerlessness would be his subject.
Elsewhere in the same book, he retroactively defines his aim as “to
transform weakness into force, the defeats into values. If I was not sufficiently authentic, not linked enough to reality, it was precisely that which could become my rich and authentic
drama.” The same explicit statement of his mission was made again in
Varia
II: “in the end, the weakness becomes the strength.” The sign
of deadly seriousness in the quoted passage is the mention of Gombrowicz’s revered Chopin. In the previous century, Chopin had been a pioneer of what was to become every talented Polish
exile’s historical position: he was under continuous pressure to represent his country. Chopin had represented it by living for his art in Paris, where he could play in private. In Poland
he could play only in public. Gombrowicz served the eternal Poland by being Polish in Buenos Aires, and didn’t even serve his art in the accepted sense; he abandoned even that, and made a
point of refusing to create. Writing his decision down, however, he seems to have realized, by the way he felt compelled to return to the subject and draw out its nuances, that his refusal to
create was a new kind of creation. And so it proved. The twentieth century was rich in journal writing, but not even Gide or Julien Green brought the formless form quite to the pitch of informal
intensity achieved by Gombrowicz, who would have his name on his discovery if his name had been less . . . well, less Polish.

William Hazlitt

Hegel

Heinrich Heine

Adolf Hitler

Ricarda Huch

WILLIAM HAZLITT

William Hazlitt (1778–1830) was the writer who put the English essay into the mainstream of
English literature, and did so as much by his commentary on public affairs as by his attention to poetry, drama and literary history. He thus supplied the English-speaking countries
(including America, where Henry Adams wrote very much like Hazlitt) with a new tradition of higher journalism that could be exploited to the full in the twentieth century, during which the
dignity and worth of the essay form were taken for granted. (Other countries were less lucky: in Spain, for example, when Ortega said that the essay written for a newspaper or a periodical
could be a vital form, he was thought provocative, because the heritage wasn’t there to back him up.) Hazlitt’s comprehensive grasp of contingent reality had a lot to do with his
capacity for self-examination: his emotional life, for example, was a succession of disasters about which he had the courage to come clean, at least in part. “Well, I’ve had a
happy life,” was a large-hearted thing for him to say when he died poor. Although he could be acerbic when on the attack, he was rarely vicious, and generosity will be the main
impression he gives to the beginner, who would be advised to start with his later collections of pieces, because
Hazlitt got better as he got older, his powers of
reflection having more of his own experience on which to reflect. The volumes
Winterslow
and
Sketches and Essays
,
both published posthumously, contain some of his best things, and nobody who reads them will succumb again to the seductive notion that a wide-ranging concern with all forms of creativity is
a specifically modern, or post-modern, propensity.

Burke’s style was forked and playful as the lightning,
crested like the serpent.

—WILLIAM HAZLITT

W
HAT AN
ELECTRIFYING
thing to say. I not only thought so when I first read it, but the actual word “electricity” came into my mind, no doubt because the word “lightning”
was already there on the page. It didn’t bother me that I couldn’t think of many crested serpents. A cobra, perhaps, with those bits at the side of its head quivering; or perhaps he
meant the arched neck crested like a wave as the serpent gets set to strike. Possibly there was a crested serpent somewhere in Shakespeare, and Hazlitt was making a subtle reference; or
Shakespeare might have had a crested
servant
, and Hazlitt was remembering a sequence of sounds rather than a specific meaning. (“Be thou my crested
servant, bear my shield / As token of two prides, both mine and thine” as the Duke of Alpacino does not say in
The Good Woman of Sienna
.) What
mattered was the balance between the two pictures. The first picture was of things happening very quickly at random, and the second was of a pause, a poise. These pictures were matched by the two
contrary movements of the sentence, prancing up to the comma, and then turning deliberate after it. Hazlitt had paid Burke’s style the double compliment of contesting it with a well-crafted
sample of his own.

There can be no doubt that Burke (1729–1797) deserved it. As the greatest combined statesman,
parliamentarian, philosopher and prose stylist of the century before Hazlitt’s, he was a fitting object for admiration even by a man of Hazlitt’s talents. We would scarcely need to
say so if it was not for the suspicion that Hazlitt can sometimes arouse when singing in praise. Hazlitt made his living as a freelance journalist,
and there has always been a
tendency, for a man in that occupation, for the pen to run off on its own. Nobody tried harder than Hazlitt to keep the pen in check. His standards for his own originality were high. In his
lecture on Shakespeare and Milton, he says, about
Paradise Lost
, one of his best ever things: “Wherever the figure of Satan is introduced, whether he
walks or flies, ‘rising aloft incumbent on the dusky air,’ it is illustrated with the most striking and appropriate images: so that we see it always before us, gigantic, irregular,
portentous, uneasy, and disturbed—but dazzling in its faded splendour, the clouded ruins of a god.” The trouble with that is that it is too good. It is detectably better than anything
he has been able to quote. Plenty of quotation from Milton decorates the lecture. Quoted lines helped to fill the hour, but decency demands we should presume that Hazlitt liked them. He found it
hard, however, to point out any phrase from Milton that looms and resonates like the clouded ruins of a god. It looks exactly as if he coined the phrase to get himself interested.

With his writing about Burke, the same suspicion does not intrude. He has no secret reservations: he admires with a whole
heart. We can tell that because he writes at his whole ease. Writers are at their best when they can do that—when they can do it at all. On the whole, writers find other writers hard to be
enthusiastic about, even when the other writers are safely dead. It takes security in one’s own talent on top of generosity of soul. Philip Roth and Milan Kundera are both wonderfully
admiring of Kafka: real generosity in both cases, because each entered Kafka’s territory, and must have felt him to be a competitor. It is easier to admire someone who is nothing like you,
as Hemingway admired Ronald Firbank. Martin Amis’s praise of Saul Bellow is especially valuable because the younger writer is continually faced, when reading the older one, with things he
himself would like to have said. In admiring Burke, Hazlitt showed magnanimity as well as taste, because Burke had the stature as a public figure that Hazlitt, in his own eyes, lacked. In our
eyes, of course, his lack of pomposity is part of his dignity. But he was not to know that he would come so well out of his age—an age in which he was not even a poet, when almost everybody
else was. As for the general principle contained in this encomium to Burke, it can hardly be followed as a recommendation, because it is too general. Laforgue wrote rather the same way about de
Musset. These
are recommendations to the reader’s attention, not incitements to action. The chief merit of the praise is that it does not fall short of its object. But
it doesn’t really tell you anything specific. In the visually lavish but linguistically impoverished film
Titanic
, Leonardo DiCaprio is not really
much less informative when he draws Kate Winslet’s attention to Monet’s “use of colour.” Everyone with a considerable prose style varies the pace, picks up on the
unexpected, rises to the occasion. That is what a style does. Burke’s style just did a lot of it. More important—as Hazlitt doesn’t forget to point out—Burke’s style
didn’t do those things for their own sake. In other words, he was not just a stylist. But there again, nobody with a considerable style is.

None of this means that style and content are ever wholly separable. But neither are they so closely
integrated that they can never be discussed separately. In the twentieth century, the United States became the laboratory for Frankenstein experiments in expository prose. In Britain after
Bernard Shaw—or during Bernard Shaw, when you consider how long his fluent blarney set the pace—there was only so much sky left overhead for the forked lightning to be playful in:
even T. S. Eliot, who abominated Shaw’s every opinion, acknowledged him as a master of prose style. (The only contemporary who ever did a convincing job of analysing the cliché
content in Shaw’s prose was Flann O’Brien, and O’Brien had caught his giant compatriot in windy old age.) In America it was open house. Consider the jump from that lone
bounty-hunter of a cultural journalist James Gibbons Huneker to the vaudeville double-act billed as H. L. Mencken and George Jean Nathan. Huneker knew all there was to know about modern art,
Europe and modern art in Europe: three linked subjects that he diligently made one. But his prose had no more interior life than John Reed’s. In
Ten Days
That Shook the World
Reed made the Russian Revolution sound dull, but Huneker could make the whole modern upsurge in the arts sound dull—an even harder task.

With Mencken and Nathan, co-editors of
The American Mercury
and twin commentators
on everything that roared in the Roaring Twenties, you are abruptly in a different world, where each man tries to embody his intellectual excitement in his style: to make his journalism, in fact,
part of the creative outburst. Nathan overdid it to the extent that nobody now reads him, but Mencken at his best—in his reportage, in
his memoirs and in his loving
scholarship about the American language—worked the enviable trick of being always identifiable without wearing out his welcome. If admirers of his
Prejudice
s had known what some of his prejudices were really like—his anti-Semitism would have earned a tick of approval from Alfred Rosenberg—they would
have stopped reading soon enough, but a guardian angel riding in his forehead made sure that the stuff from his brain’s bilges didn’t get through from his secret diaries to the public
page. Unlike the true nutty pamphleteer, Mencken could be selective about the application of his unbounded energy. Thus equipped, he set the standard for the individual voice in upmarket American
journalism. Most remarkably, and right to the end, he managed to preserve, despite the tendency of American periodicals to over-edit, his unique individual rhythm.

Rhythm is never effortless. To achieve it, you must start rewriting in your head and then continue rewriting on the page.
The hallmark of a seductive style is to extend natural speech rhythm over the distance of a complex sentence. In speech, Gore Vidal has always been a famous wit; and probably a well-rehearsed
one, like Disraeli or Oscar Wilde. The rehearsed epigram is a piece of writing in itself. Kingsley Amis loathed the prepared epigram, but his own aphoristic remarks in conversation, though they
sounded spontaneous, frequently bore the telltale signs of having been made ready: they were well made like an army bed, the polished kit precisely arranged on a blanket stretched tight, with
hospital corners. Vidal chose the right place, where he could be properly overheard, to launch his salute for the nuptial arrangements of two Broadway artistes: “The rocks in his head fit
the holes in hers.” But he didn’t choose just the delivery point, he chose the syntactical balance. Developed over a lifetime, this mastery of construction finally yielded a prose
style that could express the most complicated argument as if it were being spoken. Many of his juniors, of whom I am only one, learned a lot from his example—and at a time in our own
careers when we thought that we had already learned everything. But one of the things I learned incidentally was that Vidal’s transparent style could transmit a false argument as
persuasively as it could express a true one. Vidal was at the height of his written eloquence when he began to advance his thesis that the United States provoked Imperial Japan into a war in the
Pacific. The kind of proof he offered was on a par with
Hitler’s proof that Poland had provoked Germany into a war in 1939, but the way he offered it was dazzling.
Vidal’s bizarre
démarche
has quite serious implications for the world outlook of my own country’s intelligentsia—who should, in my
view, be on their guard against any attempt to give aid and comfort to Japan’s recidivist right wing—but what matters here is that there could be no more cavernous discrepancy between
the thing said and the way of saying it. The two things really are disjunct, and can be made to seem otherwise only by craft. Hazlitt, when he praised Burke’s style, was appreciating an
artefact, and probably knew that he was. The penalities for not knowing are very large. When we start believing that a statement must be true simply because it is arrestingly put, we are in the
first stages of being spellbound, and the later stages are a kind of slavery.