Novelists From England

"I wake to a darkness in which I must follow myself endlessly, hating the I who so eternally pursues and confronts me. If we could rise from our misery, seek each other once more, and find again the solace of each other’s lips and eyes."

"How alike are the groans of love, to those of the dying."

"I want your life filling and stirring me. I want your happiness beneath my heart and your sorrows in my eyes and your peace in the fingers of my hand."

"What for you lie?" the Chief of Rostrums repeated in a glowering voice. "You say your name is Black. No es Black." He shoved him backwards toward the door. "You say you are a wrider." He shoved him again. "You no are a wrider." He pushed the Consul more violently, but the Consul stood his ground. "You are no a de wrider, you are de espider, and we shoota de espiders in Méjico."

"What is man but a little soul holding up a corpse?"

"Suddenly he saw them, the bottles of aguardiente, of anís, of jerez, of Highland Queen, the glasses, a babel of glasses—towering, like the smoke from the train that day—built to the sky, then falling, the glasses toppling and crashing, falling downhill from the Generalife Gardens, the bottles breaking, bottles of Oporto, tinto, blanco, bottles of Pernod, Oxygènée, absinthe, bottles smashing, bottles cast aside, falling with a thud on the ground in parks, under benches, beds, cinema seats, hidden in drawers at Consulates, bottles of Calvados dropped and broken, or bursting into smithereens, tossed into garbage heaps, flung into the sea, the Mediterranean, the Caspian, the Caribbean, bottles floating in the ocean, dead Scotchmen on the Atlantic highlands—and now he saw them, smelt them, all, from the very beginning—bottles, bottles, bottles, and glasses, glasses, glasses, of bitter, of Dubonnet, of Falstaff, Rye, Johnny Walker, Vieux Whiskey blanc Canadien, the apéritifs, the digestifs, the demis, the dobles, the noch ein Herr Obers, the et glas Araks, the tusen taks, the bottles, the bottles, the beautiful bottles of tequila, and the gourds, gourds, gourds, the millions of gourds of beautiful mescal . . ."

"Christ," he remarked, puzzled, "this is a dingy way to die."

"God, how pointless and empty the world is! Days filled with cheap and tarnished moments succeed each other, restless and haunted nights follow in bitter routine: the sun shines without brightness, and the moon rises without light."

"Yes, I do love you, I have all the love in the world left for you, only that love seems so far away from me and so strange too, for it is as though I could almost hear it, a droning or weeping, but far, far away, and a sad lost sound, it might be either approaching or receding, I can’t tell which."

"And how could he know whether it was a good omen or not without another drink?"

"In the war to come correspondents would assume unheard of importance, plunging through flame to feed the public its little gobbets of dehydrated excrement."

"There was no callousness in their faces, no cruelty. Death they knew, better than the law, and their memories were long. They sat ranked now, motionless, frozen, discussing nothing, without a word, turned to stone. It was natural to have left the matter to the men. And yet, in these old women it was as if, through the various tragedies of Mexican history, pity, the impulse to approach, and terror, the impulse to escape (as one had learned at college), having replaced it, had finally been reconciled by prudence, the conviction it is better to stay where you are."

"In the final analysis there was no one you could trust to drink with you to the bottom of the bowl."

"The poor old creature seemed now indeed like someone being drawn, lured, into events of which he has no real comprehension, by people with whom he wishes to be friendly, even to play, who entice him by encouraging that wish and by whom, because they really despise and desire to humilate him, he is finally entangled."

"He had peered out at the garden, and it was as though bits of his eyelids had broken off and were flittering and jittering before him, turning into nervous shapes and shadows, jumping to the guilty chattering in his mind, not quite voices yet, but they were coming back, they were coming back; a picture of his soul as a town appeared once more before him, but this time a town ravaged and stricken in the black path of his excess and shutting his burning eyes he had thought of the beautiful functioning of the system in those who were truly alive, switches connected, nerves rigid only in real danger, and in nightmareless sleep now calm, not resting, yet poised: a peaceful village."

"How shall the murdered man convince his assassin he will not haunt him."

"But my lord, Yvonne, surely you know by this time I can’t get drunk however much I drink."

"For a time they confronted each other like two mute unspeaking forts."

"Nothing in the world was more terrible than an empty bottle! Unless it was an empty glass."

"The howling pariah dogs, the cocks that herald dawn all night, the drumming, the moaning that will be found later white plumage huddled on telegraph wires in back gardens or fowl roosting in apple trees, the eternal sorrow that never sleeps of great Mexico."

"And this is how I sometimes think of myself, as a great explorer who has discovered some extraordinary land from which he can never return to give his knowledge to the world: but the name of this land is hell."

"The will of man is unconquerable. Even God cannot conquer it."

"What beauty can compare to that of a cantina in the early morning?"

"No se puede vivir sin amar."

"Though tragedy was in the process of becoming unreal and meaningless it seemed one was still permitted to remember the days when an individual life held some value and was not a mere misprint in a communiqué."

"There was no mistaking, even in the uncertain light, the hand, half crabbed, half generous, and wholly drunken, of the Consul himself, the Greek e’s, the flying buttresses of d’s, the t’s like lonely wayside crosses save where they crucified an entire word."

"There was something in the wild strength of this landscape, once a battlefield, that seemed to be shouting at him, a presence born of that strength whose cry his whole being recognized as familiar, caught and threw back into the wind, some youthful passage of courage and pride — the passionate, yet so nearly always hypocritical, affirmation of one’s soul perhaps, he thought, of the desire to be, to do, good, what was right."

"Christopher’s kind are homosexuals, but more importantly, minorities of any sort, either tortured obscenely by the Nazis or rejected more hypocritically by social convention and snobbism. In his matter-of-fact treatment of his sexual preferences and affairs ("To Christopher, Berlin meant Boys," he announces at the start), Isherwood has made an important contribution to the literature of minority liberation. … Our age, like the Thirties, is given to strident political and artistic positions; while it would be wrong to condemn the more active spokesmen of minority rights, it is all the more significant that the tone (that most ineffable of all literary qualities) of Isherwood’s autobiography is neither truculent nor confessional, but the still, honest voice of a man looking back on the events of a tumultuous time. He shows how all minorities can be persecuted, by laws (the notorious paragraph 175 of the German penal code which made homosexual acts illegal), in social condescension (even from sympathetic parties, like Christopher’s mother), and most grotesquely, in self-hatred. The book’s central episode (the midpoint of the book brings us to the mid-point of the decade) deals with Isherwood’s inability to get his German boyfriend out of Germany; at the last moment, victory is snatched away when Heinz is refused entry by a British immigration official at Harwich in 1934. Christopher and Auden have gone to the pier, and after Heinz is turned back, Auden chillingly notes of the official: "As soon as I saw the bright-eyed little rat, I knew we were done for. He understood the whole situation at a glance — because he’s one of us." Christopher and His Kind is a proclamation of the rights of "us," all of us, against the demands of "the others," whether fascists, aristocrats, war-makers, or the heterosexual hegemony, to live according to our natures."

"Barriers dissolve, too, when confronted by the Eastern poems: the poems of the sacred books, in Yeats' translation of the Upanishads, or Isherwood's of the Bhagavad-Gita, and such work as E. Powys Mathers' Black Marigolds and Robert Payne's The White Pony, a rich anthology of Chinese poetry."

"Novelists too — they practise the friendly unpatronising tone ; Christopher Isherwood’s Mr. Norris changes Trains is an example of this. Isherwood — who is extremely intelligent — always writes as if the reader were equally intelligent. He is an example of democratic good manners. He trusts his public"

"Christopher, like many other writers, was shockingly ignorant of the objective world, except where it touched his own experience. When he had to hide his ignorance beneath a veneer, he simply consulted someone who could supply him with the information he needed."

"According to Christopher’s diary:"

"The Memorial was published on February 17, 1932. . . . I remember how one reviewer remarked that he had at first thought the novel contained a disproportionally large number of homosexual characters but had decided, on further reflection, that there were a lot more homosexuals about, nowadays."

"As the result of his talks with Gerald and with Gerald’s friend and teacher, the Hindu monk Prabhavananda, Christopher would find himself able to believe — as a possibility, at least — that an eternal impersonal presence (call it "the soul" if you like) exists within all creatures and is other than the mutable non-eternal "person." He would then feel that all his earlier difficulties had been merely semantic; that he could have been converted to this belief at any time in his life, if only someone had used the right words to explain it to him. Now, I doubt this. I doubt if one ever accepts a belief until one urgently needs it. But, although Christopher wasn’t yet aware that he needed such a belief, he may have been feeling the need subconsciously. This would explain his recently increased hostility toward what he thought of as "religion" — the version of Christianity he had been taught in his childhood. Perhaps he was afraid that he would be forced to accept it, at last, after nearly fifteen years of atheism."

"I'm horrified to find, as I look at these diaries of twenty-five years ago or more, that I don't remember who the people were. "Bill and Tony were constantly in and out. We went to La Jolla" — or something. I haven't the bluest idea who they were!"

"I feel it's so easy to condemn this country [the United States]; but they don't understand that this is where the mistakes are being made — and made first, so that we're going to get the answers first."

"As a homosexual, he had been wavering between embarrassment and defiance. He became embarrassed when he felt that he was making a selfish demand for his individual rights at a time when only group action mattered. He became defiant when he made the treatment of the homosexual a test by which every political party and government must be judged. His challenge to each one of them was: "All right, we've heard your liberty speech. Does that include us or doesn't it?" The Soviet Union had passed this test with honors when it recognized the private sexual rights of the individual, in 1917. But, in 1934, Stalin's government had withdrawn this recognition and made all homosexual acts punishable by heavy prison sentences. It had agreed with the Nazis in denouncing homosexuality as a form of treason to the state. The only difference was that the Nazis called it "sexual Bolshevism" and the Communists "Fascist perversion." Christopher — like many of his friends, homosexual and heterosexual — had done his best to minimize the Soviet betrayal of its own principles. After all, he had said to himself, anti-homosexual laws exist in most capitalist countries, including England and the United States. Yes — but if Communists claim that their system is juster than capitalism, doesn't that make their injustice to homosexuals less excusable and their hypocrisy even viler? He now realized that he must dissociate himself from the Communists, even as a fellow traveler. He might, in certain situations, accept them as allies but he could never regard them as comrades. He must never again give way to embarrassment, never deny the rights of his tribe, never apologize for its existence, never think of sacrificing himself masochistically on the altar of that false god of the totalitarians, the Greatest Good of the Greatest Number — whose priests are alone empowered to decide what "good" is."

"The Nazis hated culture itself, because it is essentially international and therefore subversive of nationalism. What they called Nazi culture was a local, perverted, nationalistic cult, by which a few major artists and many minor ones were honored for their Germanness, not their talent."

"To live sanely in Los Angeles (or, I suppose, in any other large American city) you have to cultivate the art of staying awake. You must learn to resist (firmly but not tensely) the unceasing hypnotic suggestions of the radio, the billboards, the movies and the newspapers; those demon voices which are forever whispering in your ear what you should desire, what you should fear, what you should wear and eat and drink and enjoy, what you should think and do and be. They have planned a life for you – from the cradle to the grave and beyond – which it would be easy, fatally easy, to accept. The least wandering of the attention, the least relaxation of your awareness, and already the eyelids begin to droop, the eyes grow vacant, the body starts to move in obedience to the hypnotist’s command. Wake up, wake up – before you sign that seven-year contract, buy that house you don’t really want, marry that girl you secretly despise. Don’t reach for the whisky, that won’t help you. You’ve got to think, to discriminate, to exercise your own free will and judgment. And you must do this, I repeat, without tension, quite rationally and calmly. For if you give way to fury against the hypnotists, if you smash the radio and tear the newspapers to shreds, you will only rush to the other extreme and fossilize into defiant eccentricity."

"An afternoon drive from Los Angeles will take you up into the high mountains, where eagles circle above the forests and the cold blue lakes, or out over the Mojave Desert, with its weird vegetation and immense vistas. Not very far away are Death Valley, and Yosemite, and Sequoia Forest with its giant trees which were growing long before the Parthenon was built; they are the oldest living things in the world. One should visit such places often, and be conscious, in the midst of the city, of their surrounding presence. For this is the real nature of California and the secret of its fascination; this untamed, undomesticated, aloof, prehistoric landscape which relentlessly reminds the traveller of his human condition and the circumstances of his tenure upon the earth. "You are perfectly welcome," it tells him, "during your short visit. Everything is at your disposal. Only, I must warn you, if things go wrong, don't blame me. I accept no responsibility. I am not part of your neurosis. Don't cry to me for safety. There is no home here. There is no security in your mansions or your fortresses, your family vaults or your banks or your double beds. Understand this fact, and you will be free. Accept it, and you will be happy.""

"The paternalist is a sentimentalist at heart, and the sentimentalist is always potentially cruel."

"I often feel that worse than the most fiendish Nazis were those Germans who went along with the persecution of the Jews not because they really disliked them but because it was the thing."

"“’Let's face it, minorities are people who probably look and act and think differently from us and have faults we don't have. We may dislike the way they look and act, and we may hate their faults. And it’s better if we admit to disliking and hating them, than if we try to smear over our feelings with pseudo-liberal sentimentality. If we’re frank about our feelings, we have a safety valve; and if we have a safety-valve, we’re actually less likely to start persecuting. . . . I know that theory is unfashionable nowadays. We all keep trying to believe that, if we ignore something long enough, it’ll just vanish–– ‘Where was I? Oh yes. . . Well, now, suppose this minority does get persecuted – never mind why – political, economic, psychological reasons – there always is a reason, no matter how wrong it is – that’s my point. And, of course, persecution itself is always wrong; I’m sure we all agree there. But, the worst of it is, we now run into another liberal heresy. Because the persecuting majority is vile, says the liberal, therefore the persecuted minority must be stainlessly pure. Can’t you see what nonsense that is? What’s to prevent the bad from being persecuted by the worse? Did all the Christian victims in the arena have to be saints?’ ‘And I’ll tell you something else. A minority has its own kind of aggression. It absolutely dares the majority to attack it. It hates the majority — not without a cause, I grant you. It even hates the other minorities – because all minorities are in competition: each one proclaims that its sufferings are the worst and its wrongs are the blackest. And the more they all hate, and the more they're all persecuted, the nastier they become! Do you think it makes people nasty to be loved? You know it doesn’t! Then why should it make them nice to be loathed?’”"

"I'll bet Shakespeare compromised himself a lot; anybody who's in the entertainment industry does to some extent."

"Suppose, Christopher now said to himself, I have a Nazi Army at my mercy. I can blow it up by pressing a button. The men in that Army are notorious for torturing and murdering civilians — all except for one of them, Heinz. Will I press the button? No — wait: Suppose I know that Heinz himself, out of cowardice or moral infection, has become as bad as they are and takes part in all their crimes? Will I press that button, even so? Christopher's answer, given without the slightest hesitation, was: Of course not. That was a purely emotional reaction. But it helped Christopher think his way through to the next proposition. Suppose that Army goes into action and has just one casualty, Heinz himself. Will I press the button now and destroy his fellow criminals? No emotional reaction this time, but a clear answer, not to be evaded: Once I have refused to press that button because of Heinz, I can never press it. Because every man in that Army could be someone's Heinz and I have no right to play favorites. Thus Christopher was forced to recognize himself as a pacifist — although by an argument which he could only admit to with the greatest reluctance."

"California is a tragic country — like Palestine, like every Promised Land. Its short history is a fever-chart of migrations — the land rush, the gold rush, the oil rush, the movie rush, the Okie fruit-picking rush, the wartime rush to the aircraft factories — followed, in each instance, by counter-migrations of the disappointed and unsuccessful, moving sorrowfully homeward."

"The result of the rebuilding was a maze of crooked stairways, claustrophobic passages, abrupt dangerous ramps and Alice in Wonderland doors. Most of the smaller rooms were overcrowded, under-ventilated, separated only by plywood partitions and lit by naked bulbs hanging from wires. Everything was provisional, and liable to electrocute you, fall on your head, or come apart in your hand."

"'Why should you do a job anyway? What's the incentive?' 'The incentive is to fight anarchy. That's all Man lives for. Reclaiming life from its natural muddle. Making patterns.' 'Patterns for what?' 'For the sake of patterns. To create meaning. What else is there?' 'And what about the things that won't fit into your patterns?' 'Discard them.'"

"'All these people,' Bergmann continued, 'will be dead. All of them. . . . No, there is one—' He pointed to a fat, inoffensive man sitting alone in a distant corner. 'He will survive. He is the kind that will do anything, anything to be allowed to live. He will invite the conquerors to his home, force his wife to cook for them and serve the dinner on his bended knees. He will denounce his mother. He will offer his sister to a common soldier. He will act as a spy in prisons. He will spit on the Sacrament. He will hold down his daughter while they rape her. And, as a reward for this, he will be given a job as boot-black in a public lavatory, and he will lick the dirt from people's shoes with his tongue...'"

"'You know, sometimes I wonder what all this is for. Why not just peacefully end it?' 'We all think that. But we don't do it.' 'Surely you're not fool enough to imagine there's anything afterwards?' 'Perhaps. No, I suppose not. I don't think it makes much difference.'"