Twilight Vision 1
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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. |