Issue 1, Winter 2007

 

Twilight Vision 1
by Stephen David Engel

[1]


Follow the exit to the end of the road2 and take the crooked stairwell until you find a flush-faced hustler and pea-brained peddler plucking grapes from the rooftops of Gethsemane,3 cocks4 who swallowed counterfeit clocks singing hope at noon, soap-boxers in drab cells gripping socks and waving them wildly, or the house of lonely souls yowling down the sun, because the tenants have no chickens, because twilight excites madmen,5 or beacon-keepers, yellow raincoats adrift in the rain, pacing and smiling, counting and coughing, looking for the key to an unlocked attic, burying pelicans in the yard, the yard where father died, where mother shot him, or discarded heirs basking under the saturnine skies of who-knows-how-the-hell-we’ve-come-or-where-we-belong. Take the exit to the end of the road until you can no longer bear the burden of your own shell, so you strip your covers to face a woven cage of penumbras, a boy sucking at the core of eve’s apple,6 shucking oysters but finding no pearls, muttering an absurd, deplorable euphemism. So be it.

They build their walls with oyster shells here. No wonder they are so brittle, and my feet so fickle about which alley to take. I went diving for pearls once but there were none, no pearls to be found, not down there—only sand, sand and wind,7 sand and wind and a blind adolescent chopping coconuts, spilling half the milk to swallow a drop, wondering by what ludicrous mathematics he’d sprung, and when, at what hour, he’ll die.

The fall could have been expected, not the cross-eyed idiot that resulted. Chalk it up to the throes of spring. It ain’t no devil. I lost three moons where the road curves to end in a gully, where Venus8 misplaced her rings, where the stars are onyx and the fields asphodels9, where the rebel summoned blast after blast, lash after lash, clap after clap with his fiery imprecations.10 Chalk it up to the throes of spring, the winter light, the evening tide, the rose on the thornbush.11 The devil’s got nothing on me.

[2]

Kneeling between clay-flats and archetypical heavens,12 between keystones and cracks, between circles and spheres and three-headed dogs,13 between a horoscopic notebook smelling of incense and the ill-starred orchestra producing its note, between smoke and smoke crystallized, between a velvet curtain set fire and an operating table hosting a querulous patient. Between alterity, analogy and a landscape of wind, my brother sucks his thumb.

Several agonies later ,14 by the water well, a tormented author calculates the anatomy of the angel, a mantis15 stitched to his finger. The promethean surgeon died of frostbite. The would-be beast bows its cloud crowned figure. The man manqué nurses his sour wounds, clenching a green rose between his teeth. O my soul, purple petals spilled over tile. Tomorrow the door will be knocked by a stranger’s knuckles and it will swing open upon a ghostly body in from the dry night with a solitary raindrop on the wrist16. The raindrop will contain a man like myself several agonies later, by the water well, tormented and calculating the anatomy of the angel, gripping a top-heavy chalice, stalking the window of a has-been priest and plotting his execution. The priest will be rolling a rosary that my son, good carpenter, reified at daybreak. The priest will be praying for the spirit of Judas Iscariot, gripping the ankle of a two-legged table on its side. He’ll claw at his chest, fussing at the lock on the liquor cabinet, giving up to find his revolver. Tomorrow there will be black sails and prophecies of armageddon printed neatly on a napkin. Tomorrow a tortured cartographer slices paper, stunned by the liquid preoccupying his thought17, adjusting his spectacles and smoothing out that precise, honest mirror, the works of his hands. There are no replicas, he’ll say tomorrow, when the meticulous clockmaker winds his cuckoos and bangs out a jovial tune on the upright piano before bed, when an old ailing woman drinks from the red bottle at her bedside, the one with her name on its label, the first name last and the last name first, the one with the yellow syrup, from a white plastic spoon. She’ll watch leeches soak in a jar under the sterile light of a sterile lamp, drifting into reveries of two-legged tables on their sides. Tomorrow I’ll have a fever dream, a two-legged table on its side. Tomorrow you sister will be raped in a room with a two-legged table on its side and you will be too weak to prevent it. O my soul, she will say tomorrow, two-legged tables on their sides. Tra-la-la, yup-yup, two legged-tables on their sides. Down the hall, between despoiled salt and swarms of bees,18 in an impossible room, entranced, tuning my obstreperous lyre—Tantalus19 drowned in honey.20 You are who you are you are who you are you are who you are a tragedian for all fucking time.

Between being and death there is a distal doorway. Between death and resurrection there was rain and forgetting and marrow on pavement, where bulbous lights dangle above the promenade, wending crooked paths through the trees, where the restaurants fill with bodies, chatter and laughter, where the stars refract into unaddressed, untwinkling points, where barristers howl like pistol shots and pinwheels, where the simple cleric removes his cap to wipe his tears. The analogue spins rapidly. You are who you are, I am as I’m not,21 and zero is nowhere to be found. It must be under the table, or in the sock drawer. The automated peasant and masked prince lowered from the ceiling by who knows and spat upon by the chorus and the victim, on the table whining, next to a tray of knives wet with hot saliva, his vermilion blood, and the oil running from his joints. Did you hear my funny voice? O my soul, purple petals spilled over tile.

The siren drones, the judges scowl, the guillotine drops. Angels blow whistles until blushing with exhaustion. Killers feast on the chosen one, smacking their lips, picking their teeth, wiping fingers on their shirtsleeves. A god-awful massacre, horrified prophets lined up on the temple steps, marched to the outer gates and wiped out one by one as their loved ones sob entreatingly for the butchers to cease. O my soul, purple petals spilled over tile. Peel your eyes, children. Did you see my dark complexion? Did you hear my funny voice? I murdered the jailer and roasted his bones, and my incarcerated spirit paddled its fists against the metaliferous bars and they bled, purple petals spilled over tile.

Time has made me murder my sons. The present has wedded. It cries to the bone. I’m punished for impiety, the high-hollering captain sickle-slashing my mattress, scouring the springs for a sunken crown,22 the angel, that perfidious trickster who painted my face, pounding down the gates of Dis, busting hinges with my heels, knowing once and for all the throes of succession. We’ll forget about it tomorrow, they used to say, but my brother sucked his thumb.

[3]

Polluted by curfew light, by sick green and sicker blue bled together, a quiet room with clean floors and a porcelain basin, fine sheets and a threadbare mattress. The room takes an inmate, a bespectacled stranger with a dull brown suitcase, a barefoot cripple with delicate features, thin petticoat and penchant for logic, whetting the tip of his quill with his tongue—pencils are hard to come by, we use what we have—beginning in the margin and jotting between scriptures, “We sailed across the world until we found it inexact, and even then we couldn’t bring ourselves to admit it. Half missing, we crept on all fours. We took the elevator to every level, every other level, every third level, and so on. We poked our heads into every hall, checking all the numbers on all the doors, every other number, every other door, every third number, every third door, and so on. The numbers are irrelevant. Don’t ask me. Don’t ask me. Don’t ask me why. We walked looted avenues, immersed in the ether no longer sound, nor sanitary. That was after the firmament crashed, after the chains tightened, after the bubble burst, after atlas dropped the ball the banister broke and the house came down. We suffer by identity. That’s why I answered neither. I’m a child of the age.23 Nothing more. Nothing less. There will be no second coming. The first was a sham.”

Several cockcrows later he lifts his head.24 Twilight hasn’t budged. Roth hangs blinds to view the world through their recesses, to catch a few winks here and there, because too much gloaming makes mad, because none means his absence. But a letter under the door orders him to desist. He complies without delay. “Nausea. Nausea is come again.25 There’s no lock on the door but I can’t leave. I wouldn’t. The stairwell’s broken and there’s no way to the street. I’m sentenced to a disoriented window. Morning or evening—take your pick. It shows moons, only moons—flat, unsophisticated, static moons. There must be another way to the stars.”

The floorboards creak. A drawer opens. Nothing, nothing of great import, just a blank calendar and some scraps of butcher paper, a handful of receipts and some sheet music made illegible by time. “What else?” writes Roth, remembering music, the quartet26 that played in the garden at the fin de siecle,27 after a bomb went off in the subway and the people fled into the streets, evacuating down the alleys, climbing fire escapes and jumping from tenement houses, crashing into the pavement, waking up and saying how dreadful, how weird, how fortunate to have fallen,28 building altars and refusing them, opening dictionaries to look up dictionary, slaughtering innocents29 in search of a messiah but snubbing him at the party, likening themselves to angels and meteors, beasts and machines, worms and diseases, insects and mushroom clouds, “everything they’re not, everything they’ll never be.30 One gets lost in so many similes, shorthand for world, serious but laughable, laughable but serious world, depending on the hour, or the agony. One gets lost in this ensemble of cauliflowers, garbage cans,31 spent atoms and fireflies, this under-clothed meridian of pastels and bare breasts and anesthetized whores recumbent on sofas. The world’s made of lists, and I don’t know who I am. I’m no Gabriel or Lucifer. I’m no Virgil or Dante.32 But I’ve lots of feathers. There must be another way to the stars.”

The floorboards creak. A drawer opens. A correspondence or twelve in a language he can’t decipher. Roth tosses back the bundle and slams it in, wipes his glasses and replaces them, remembering “an incredulous youth holed up in gray quarters, a saturnalian by-blow of the ninth order,33 mind on fire and soiled with chlorophyll. The frowning inkfish jots in a notebook, swapping bread for stones,34 wine for marbles, changing dust to slag and ashes to ink, betraying the word that fed him, the fiend who mocked him, listening to the ghost of god play the viola. He’s losing his hair. It’s all over the page. Artificial, obese birds eclipse his favorite star. That’s irony for you. That’s verse for you. That’s unrequited love. Her body convulsing on the washroom floor at the fin de siecle, after we copulated on the counter. After we fucked. After I bit her shoulder and she my nipple. We broke down the door, too, and flooded the street. I kissed six women at the fin de siecle. While she, or a nymphet resembling her, fell into the arms of a jerk who defiled her. I watched from across the checkered floor, through the confetti, beneath a heaven of fireworks, amidst the smoke and chatter. The fin de siecle opened its eyes on a too-bright circle of lights and a too-loud band of buglers. A son was born at the piacular strokes of midnight.35 It drowned by morning.”

The floorboards creak. A drawer opens. An orange ticket ripped in half beside a light bulb with a black smudge, Nazareth’s fingerprint, wrapped in the handkerchief of a portly comedian laughed to death by a cadre of ruthless practitioners and their jolly, fat wives squawking over his perspiring brow and the ugly carnation36 in his lapel, a good-luck present from his petite, unfunny sweetheart—the last to see Peniel37 before he fled and a remarkable seamstress—fished from the river38 and buried yesterday, taken with child and a white comb in her tousled hair.39 Hearing the news, the comedian dialed the operator and asked her to love him. When she refused, he called up the local matador to ask if he could stand in for a match, because he’d always wanted to go down heroically. “Sorry chap, you’d rip my pants,” to which the comedian replied, “I like those pants, I really do,” and hung up.40

[4]

Myself and two fisherman stuck on a rock, but as soon as my pen starts counting, the inimical picture takes on all the aspects of a havoc house, where a sinister couple pounds nails into the closet, while the other makes a slouching figure41 on the concrete slab they call the porch, gobbling yellow fruit. The mango, for this creature, contains more majesty than any abstraction, a bitterness trumping all idols. I love it, because mango is manna enough. Entering to bathe, Peniel finds gaunt objects crowding a barren house and wiry choristers shrieking overtures to black horizons and a mummer swinging from the ceiling. In the smallest room, a buzzard clad in a black shawl hops on one foot, spinning thread, calling scriptures of death. Departs Peniel—alone, fixing his eyes before his feet,42 fleeing murmurous sounds and horrific sights—darting through the garden to the side of the house where, on the cellar door, he fixes blood and a branch of hyssop.43 Peniel goes under.

[5]

Don’t slip on the ice,44 yells the guide, from up the circuitous shaft. You’re only vapor,45 vapor and parchment, parchment and proems, a stranger46 come by syllogism47 from island to island, chamber to chamber, pelted by hail, by limp but emblazoned fireflies falling headlong from the beclouded levels of heaven,48 from firmament to firmament and finally cascading into these gray, confused quarters, leaving bright entrails but plummeting with brighter figureheads—exiled angels, dismembered harpies, screeching valkyries and moths—issued forth by the blow of his hand.49 Black birds are drinking from the river. The cities are burning. Your beauty, it melts like a moth.50

On the banks,51 a spat of laurelled toddlers rolls in the muck, sighing prisoners expecting the chair, gathering marcesant flowers with their grubby hands, biting ankles and throwing stones.52 The narrator chuckles. No monuments here, only suitcases, empty suitcases, chalk-lined faces and empty suitcases. Grief with a plow. Your destruction everywhere. Your death-signs without death. Your slaughtered lambs and doorsteps, and the angel of death, everybody’s favorite angel. Your impressive buglers, doubled over, blowing with all their might without achieving a peep. Your genesis thunder,53 and birth’s a sausage grinder for those who weren’t there to witness the origin of stars, the newlywed fires singing and blazing in apartment complexes or nuthouses or chalets. Shake the piano until the keys fall off, and bless the smirking blacksmith who forged all these masks and molds and labyrinthine grids of mawkish delights, his throat swallowing down the twilight, gulping green salt water, a drowning musician wrapped up in the chords of his instruments bubbling and bursting with bloodcurdling screams for oxygen.

Shine the light on us. We know our calling. Shine the light on us. Our seeds are sown. The gallery is open, and packs of wolves are calling at the gate, circling the walls, killing goats in the yard, the yard where father died, where, charged for treason, they shot him. The noose is lowered from the hangman’s starry sky and tallow villains tip toe down hallways, gripping wrists of startled progeny abducted from their beds as their guardians snore upon their thrones, maculate with cum. The universe is weak in the ankles, and puckering girls are kissing the neon wings of moths. The universe is weak in the ankles, a frozen light bulb glued to the ceiling. And the man cried to the light, you always fucking do this, turning off on me. And to the darkness, festering in this rude chapter of imbeciles and creeps, to the darkness, the gallery is open but I can’t find the keys. They tossed me into a padded cell because they couldn’t stand the sight of our shade-drawn but awe-filled terrors of creation. With each step taken towards the light the further it recedes. You shoot better in the dark.

There’s nothing left to say but goodnight, harping at his shadow on the bluest night the world has ever seen, casting lots on the sand, ransacking hallways and smashing knobs locking doors to the stars with his head. Goodnight. Goodnight. Sweet, unapologetic goodnight. When you’re after me, when you’ve come looking, ask the poet, ask the messenger, ask the draftsman where I’ve gone. They’ll point with broken fingers towards the lion’s den. They’ll point with broken fingers towards the promised land. They’ll point with broken fingers towards dented doorways covered with blood, and the coat check closet behind the masquerade ball, and the carpet stalls filled with cool breezes, towards frozen lakes,54 smashed mirrors and icicles. Towards the stone walls of Byzantium,55 and if we’re lucky, Nineveh.56 Bless this handiwork,57 this copper miracle, this rusty fire that knows future without past, rampaging without regret through the mud huts of Egypt.58 Bless that sweet, unapologetic fire.

Ink filled houses are all I’ve known, wax tablets and sealed envelopes whose contents told time with letters of alphabets. Time has made me arrange my riddles, wildfires and calyxes, mittens and a son of man,59 one irretrievable outsider straining his voice so his voice will be heard, going among the rubble, the rubble of the temple, the temple the blind man tackled,60 his bag of tricks slung over his shoulder, his weathered face hung with anger, as candid and naked and dangerous as the split bowl that bred him. Dis, dis, dis, dis my world. This my world. You will do what I say. You will do what I say. You will do what I say. Throwing back his head to take another sip from an aluminum can—his throat is too dry to be absolvent. If I’m wicked, I’ll wash myself with snow, if righteous, with water.61 Almonds are peeling in the sun. Pandemonium sips my being.

A signature of mercury, and blood, marks a curtain. Where the viola, hammered to bits, plays as it fragments, stuffed puppets sag from the bellies of black clouds, from heaven’s basement, and we watch them, and we assign them names. Roll back the stone.62 It’s morning. Signposts are gallows. The hero laments, tangled up in hallways, strung up with barbed wire, mustering his might, lifting his head like an avatar crucified, like the utmost sovereign from streams of ashes. The way out is shut. We know our calling. Shine the light on us. We know our calling. Our seeds are sown. And there were star-filled suitcases kicked over on black horizons. And there were mirrors suffused with crepuscular dye. And there were ornaments of death raised by passing shadows. And there were caskets uplifted to the sky. The angel of night descendeth.

What’s left is the strange and wordy image of the author, abandoned by the fountain, twitching against the doorway, salvaged from a wreck.63 What’s left is the child sworn to secrecy shrilling his voice to imitate picture-thunder—where a jawbone64 breaks and dissolves into pettiness, where a solitary bell jingles, the toll of the angel summoning his kin, where language and intellect and outrage, chaos and logic and fate are subsumed by a dark purple dahlia.

 

 

1 John Freccero’s The Poetics Of Conversion pg. 110, “In the first moment of angelic existence, as St. Augustine imagined it, the most perfect of God’s creatures turned inward and discovered both itself and its Creator. For the angel, to know itself was to perceive within its being a dim reflection of God, mirrored darkly in his handiwork, and this obscure perception, which the tradition called the “twilight vision,” was testimony of the link that bound the angel to its Maker. Thereafter, some of the angels turned to the reality above them, to await the eternal morning of vision face-to-face, while others remained within themselves, and sank into eternal night. In those two moments, angelic destiny was fulfilled, and the light was separated from the darkness. This separation left no room for a middle ground. Twilight, like indecision, is a temporal condition, and ceases to exist at the moment of choice. The human being may struggle throughout life in the hazy province of neither/nor, but the angels had only a moment in which to deliberate, and, once committed, were fixed for eternity. Angelic neutrality was unthinkable in orthodox medieval theology, precisely because the balance sheet of merits and transgression had but a single entry. It would appear, then, that Dante departed from the tradition when he created the angels of hell’s vestibule, for the description of their sin implies a third alternative open to angelic choice.” Dante’s Inferno III.30-44 (trans. Pinsky), “‘This is the sorrowful state of souls unsure, / Whose lives earned neither honor nor bad fame. / And they are mingled with angels of that base sort / Who, neither rebellious to God nor faithful to Him, / Chose neither side, but kept themselves apart—Now Heaven expels them, not to mar its splendor, / And Hell rejects them, lest the wicked of heart / Take glory over them.’ And then I: ‘Master, / What agony is it, that makes them so keen their grief / With so much force?’ He: ‘I will make brief answer: / They have no hope of death, but a blind life / So abject, they envy any other fate. / To all memory of them, the world is deaf. / Mercy and justice disdain them. Let us not / Speak of them: look and pass on.’” Albert Camus’ The Fall pg. 84, “Do you know Dante? Really? The devil you say! Then you know that Dante accepts the idea of neutral angels in the quarrel between God and Satan. And he puts them in Limbo, a sort of vestibule in his Hell. We are in the vestibule, cher ami.”
2 Carl Sandburg’s ‘The Road To The End’.
3 Matthew 26:36-46.
4 Matthew 26:31-5 and John 18:26-7.
5 Verbatim. Charles Baudelaire’s ‘Twilight’ from Paris Spleen (trans. Varese), “Twilight excites madmen.”
6 Genesis 3:4-7
7 Inferno XIV.12 and XXXIII.97 and XXXIV.9-11
8 Venus, formerly Hesperus, the northern star, is “Phosphorous, or Lucifer” too—see Paradise Lost (ed. Campbell) V.166-70, and editor’s note.
9 Homer’s Odyssey XI.614 and 655. See complete entry for ASPHODEL, Chevalier and Gheerbrant’s Penguin Dictionary Of Symbols (trans. Buchanan-Brown)—“This plant of the lily family with regular, hermaphrodite flowers, was always associated with death by the Greeks and Romans, an Underworld flower dedicated to Hades and Prosperina. Hardly knowing why this should be so, in Classical antiquity an attempt was made to alter or to shorten the name to make it mean ‘a field of ashes’, or ‘the beheaded, that is to say, in mystic terms, those whose head no longer controls their body or commands their will.’”
10 Aeschylus’ Prometheus Bound 1040-52.
11 Rainer Maria Rilke epitaph—“Rose, oh pure contradiction, joy / of being No-one’s sleep under so many / lids.”
12 Style. Pablo Neruda’s ‘Ars Poetica’ from Residence On Earth.
13 Aeneid VI and Inferno VI—the guard dog Cerberus.
14 Jorge Luis Borges’ ‘The Stranger’ from The Self And The Other, “Before our final agony, / we are granted agonies and ecstasies; / both abound in this city, Buenos Aires, / which for the stranger walking in my dream / (the stranger I have been under other stars) / is a series of unfocused images / made for forgetting.”
15 Mantis, from the Greek, means prophet (etymology from The New Oxford American Dictionary).
16 Dylan Thomas’ ‘I fellowed sleep’
17 Psalm 148.
18 Plato’s Meno 72a-b, “SOCRATES: I seem to be in great luck, Meno; while I am looking for one virtue, I have found you to have a whole swarm of them. But, Meno, to follow up on the image of swarms, if I were asking you what is the nature of bees, and you said that they are many and of all kinds, what would you answer if I asked you: ‘Do you mean that they are many and varied and different from one another insofar as they are bees? Or are they no different in that regard, but in some other respect, in their beauty, for example, or their size or in some other such way?’ Tell me, what would you answer if thus questioned. MENO: I would say that they do not differ from one another in being bees.”
19 Homer’s Odyssey XI.669-80.
20 Proverbs 25:16, “Have you found honey? / Eat only as much as you need, / Lest you be filled with it and vomit.” Also, Henry IV, Part One III.2.60-84.
21 Heraclitus’ 81st fragment (trans. Haxton), “Just as the river where I step is not the same, and is, so I am as I am not.”
22 E.A. Robinson’s ‘The Sunken Crown’ from The Town Down The River, “Nothing will hold him longer—let him go; / Let him go down where others have gone down; / Little he cares whether we smile or frown, / Or if we know, or if we think we know. / The call is on him for his overthrow, / Say we; so let him rise, or let him drown. / Poor fool! He plunges for the sunken crown, / And we—we wait for what the plunge may show […] The crown, if he be wearing it, may cool / His arrogance, and he may sleep again.”
23 Dostoevsky wrote to N.D. Fonvizina (trans. Richard Pevear, introduction to The Brothers Karamazov), “Not because you are religious, but because I myself have experienced and felt it keenly, I will tell you that in such moments one thirsts like ‘parched grass’ for faith and finds it precisely because truth shines in misfortune. I will tell you regarding myself that I am a child of the age, a child of nonbelief and doubt up till now and even (I know it) until my coffin closes. What terrible torments this thirst to believe has cost me and still costs me, becoming stronger in my soul, the more there is in me of contrary reasoning. And yet sometimes God sends me moments in which I am utterly at peace.”
24 T.S. Eliot’s The Waste Land l. 215-7, “At the violet hour, when the eyes and back / Turn upward from the desk, when the human engine waits / Like a taxi throbbing waiting.”
25 Shakespeare’s Othello iii.3.92-3, “And when I love thee not, / Chaos is come again.” Conrad Aiken’s The Coming Forth By Day Of Osiris Jones, “Chaos—hurray!—is come again.” See The Portable Nietzsche pg. 331-3.
26 Antonîn Dvorak’s Quartet op. 96.
27 Martin Heidegger’s The Question Concerning Technology pg. 132, “Man becomes the representative [der Reprasentant] of that which is, in the sense of that which has the character of object. But the newness in this event by no means consists in the fact that now the position of man in the midst of what is, is an entirely different one in contrast to that of medieval and ancient man. What is decisive is that man himself expressly takes up this position as one constituted by himself, that he intentionally maintains it as that taken up by himself, and that he makes it secure as the solid footing for a possible development of humanity. Now for the first time is there any such thing as a ‘position’ of man. Man makes depend upon himself the way in which he must take his stand in relation to whatever is as the objective. There begins that way of being human which mans the realm of human capability as a domain given over to measuring and executing, for the purpose of gaining mastery over that which is as a whole. The age that is determined from out of this event is, when viewed in retrospect, not only a new one in contrast with the one that is past, but it settles itself firmly in place expressly as the new. To be new is peculiar to the world that has become picture.”
28 John Freccero’s Foreword to Inferno (trans. Pinsky) xiii, “From the vantage point of the Comedy, each of the successive stages of Dante’s poetic career was both mistaken and necessary for his development as poet, much as the sins recounted by Augustine seem retrospectively to have been both regrettable and necessary for the structure of Confessions. The paradox was familiar to Christians, who thought of the sin of Adam and Eve precisely as a ‘fortunate fall’ (felix culpa), inasmuch as it prepared the way for the coming of Christ.” See also Isaiah 14:12-21.
29 Matthew 2:16-18. See also Albert Camus’ The Fall pg. 112-3
30 Hannah Arendt’s Essays In Understanding pg. 180, “What Heidegger consequently designates as the ‘fall’ includes all those modes of human existence in which man is not God but lives together with his own kind in the world. Heidegger himself has refuted this passionate desire, bred of hubris, to become a Self, for never before has a philosophy shown as clearly as his that this goal is presumably the one thing that man can never achieve. In the framework of Heidegger’s philosophy man comes to his ‘fall’ as follows: As being-in-the-world, man has not made himself but is ‘thrown’ (geworfen) into this his being. He attempts to escape this thrown-into-ness (Geworfenheit) by means of a ‘projection’ (Entwurf) in anticipation of death as his utmost possibility. But ‘in the structure of thrown-into-ness as well as in the structure of the projection lies essentially a nothingness’: Man has not manipulated himself into being, and he does not ordinarily manipulate himself out of it again. But when Camus claims, ‘Il n’y a qu’un probleme philosophique vraiment serieux: c’est le suicide,’ he draws the logical conclusion from this position, but it is contrary to Heidegger’s view, which does not leave man even the freedom to commit suicide. In other words, the character of man’s being is determined essentially by what man is not, his nothingness. The only thing that the Self can do to become a Self is ‘resolutely’ to take this fact of its being upon itself, whereby, in its existence, it ‘is the negative ground of its nothingness.” [Compare Heidegger’s position to Eliot’s l. 39-42.] Albert Camus’ The Rebel pg. 11, “Man is the only creature who refuses to be what he is.”
31 Jean-Paul Sartre’s Existentialism And Human Emotions pg. 16.
32 Inferno II.26.
33 Dante’s ninth circle of hell houses betrayers.
34 Matthew 4:3 and Luke 4:3 and The Brothers Karamazov pg. 251-60.
35 Jorge Luis Borges’ ‘Year’s End’ from Fervor de Buenos Aires, where midnight meets Heraclitus’ river. See also Friedrich Nietzsche’s On The Genealogy Of Morals pg. 15, “Present experience has, I am afraid, always found us ‘absent-minded’: we cannot give our hearts to it—not even our ears! Rather, as one divinely preoccupied and immersed in himself into whose ear the bell has just boomed with all its strength the twelve beats of noon suddenly starts up and asks himself: ‘what really was that which just struck?’ so we sometimes rub our ears afterward and ask, utterly surprised and disconcerted, ‘what really was that which we have just experienced?’ and moreover: ‘who are we really?’ and, afterward as aforesaid, count the twelve trembling bell-strokes of our experience, our life, our being—and alas! miscount them.”
36 Jorge Luis Borges’ ‘Ragnarok’, “A carnation bled from a buttonhole.”
37 Genesis 32:30
38 Albert Camus’ The Fall pg. 69-71.
39 T.S. Eliot’s The Waste Land l. 38, 108-9, 255, 377.
40 J.P. Donleavy’s The Unexpurgated Code pg. 5, “The greatest social strides forward are always made by unhesitatingly letting people know straight to their faces how wonderful they are, especially in the matters of their apparel. ‘Gee I like the roll on your lapels, I really do.’ The phrase ‘I really do’ offers reassurance to a guy who is not entirely certain his lapels are not for the birds and thinks you’re spoofing him.”
41 Stephen Crane’s ‘In the desert’ from The Black Riders and Other Poems, “In the desert / I saw a creature, naked, bestial, / Who, squatting on the ground, / Held his heart in his hands, / And ate of it. / I said: ‘Is it good, friend?’ / ‘It is bitter—bitter,’ he answered; / ‘But I like it / Because it is bitter, / And because it is my heart.’”
42 T.S. Eliot’s The Waste Land l. 65.
43 Exodus 12:22 and John 19:29-30.
44 Pablo Neruda’s ‘Towards An Impure Poetry’ and Inferno XXXII.21-3.
45 Psalm 39.
46 Friedrich Nietzsche’s On The Genealogy Of Morals pg. 15, “So we are necessarily strangers to ourselves, we do not comprehend ourselves, we have to misunderstand ourselves.”
47 Cp. Virgil’s Aeneid I.1-7, “Arma virumque cano, Troiae qui primus ab oris / Italiam fato profugus Laviniaque venit / litora, multum ille et terries iactatus et alto / vi superum, saevae memorem Iunonis ob iram, / multa quoque et bello passus, dum conderet urbem / inferretque deos Latio; genus unde Latinum / Albanique patres atque altae moenia Romae.” Ludwig Wittgenstein’s Tractatus Logico-Philosophicus 6.37, “There is no compulsion making one thing happen because another has happened. The only necessity that exists is logical necessity,” and 6.373, “The world is independent of my will.”
48 Psalm 148.
49 Psalm 39.
50 Psalm 39.
51 T.S. Eliot’s The Waste Land l. 173-95.
52 Acts 7:57-60—“And they stoned Stephen as he was calling on God”—and John 8:9, “So when they continued asking Him, He raised Himself up and said to them, ‘He who is without sin among you, let him throw a stone at her first.’”
53 Dylan Thomas’ ‘Ceremony After A Fire Raid’, “Glory glory glory / The sundering ultimate kingdom of genesis’ thunder.”
54 Cocytus—Dante’s Inferno XXXII.21-3, “Whereon / I turned, and saw before me and underfoot / A lake that ice made less like water than glass.”
55 W.B. Yeats’ ‘Byzantium’.
56 Jonah 1:2-3, “‘Arise, go to Nineveh, that great city, and cry out against it; for their wickedness has come up before Me. But Jonah arose to flee to Tarshish from the presence of the Lord.”
57 W.B. Yeats’ ‘Byzantium’.
58 Exodus 12:29.
59 T.S. Eliot’s The Waste Land l. 20.
60 Judges 16:23-31.
61 Job 9:30-1, “If I wash myself with snow water, / And cleanse my hands with soap, / Yet You will plunge me into the pit, / And my own clothes will abhor me.”
62 Matthew 15:42 and 16.
63 T.S. Eliot’s The Waste Land l. 20-4, “Son of man, / You cannot say, or guess, for you know only / a heap of broken images.” Hannah Arendt’s The Human Condition pg. 184, “Although everybody started his life by inserting himself into the human world through action and speech, nobody is the author or producer of his own life story. In other words, the stories, the results of action and speech, reveal an agent, but this agent is not an author or producer. Somebody began it and is its subject in the twofold sense of the word, namely, its actor and sufferer, but nobody is its author.” In an interview, Gunter Gaus asks Hannah Arendt if she missed “the Europe of the pre-Hitler period, which will never exist again. When you come to Europe, what, in your impression, remains and what is irretrievably lost?” to which she replies, “The Europe of the pre-Hitler period? I do not long for that, I can tell you. What remains? The language remains.”
64 It’s been said Cain slew Abel with a jawbone. See also Judges 15:15-19.