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720 pages, Paperback
First published April 1, 1981
Darconville, the schoolmaster, always wore black. The single tree, however, that shanked out of the front yard he now crossed in long strides showed even more distinct a darkness, a simulacrum of the dread probationary tree – trapfall of all lost love – for coming upon it, gibbet-high and half leafless in the moonlight, was to feel somehow disposed to the general truth that it is a dangerous and pagan notion that beauty palliates evil.
It has been said by some and several that Desire wishes, Love enjoys, and that the end of one is the beginning of the other. That which we love is present; that which we desire is absent. But it was not so with smitten Darconville. He felt he would never know enough of her, present or absent, so little, in fact, he knew. His love only compounded his desire. And, as he wished to enjoy, he enjoyed this wish: his love to desire.
He seemed as he closed his eyes to be listening to something beyond him, as if in bizarre and unhallowed colloquy with his inner self, and then he turned, moving now around the ancient relics of the room, and in the falsetto modulations of that impossible voice began to recite in a cold drawn-out prolation the queerest litany ever heard:
“– from Eve and her quinces, libera nos, Domine
– from Jael, the jakesmaid,
– from Pasiphaë, the Cretan motherlord,
– from Venus Illegitima, goddess of unnatural acts…”
Against the disease of writing [meviews] one must take special precautions, since it is a dangerous and contagious disease.Debating in the quiet chambers of the mind many hours how to review this book. Flinging ideas at the ever-patient partner about the dialectic of why a thought is what is thought, asking to be challenged because this book is seductive by nature and intellectual by design and how can a reader resist such a potent combination? Writing many opening sentences and discarding those, concocting a structure and burying it under a dense blanket of autobiographical rhetoric consigned to the bonfire of the vanity, and considering simply silence, as the excruciating riposte. At the last, it begins and ends with a list.
--Abelard
1. Criticism of behaviour with the intent to educate an audience and foster social change;--prefer writers who reject sexism in both their writing and their public persona;
2. Irony, used humorously, to illuminate the behaviour criticised; and
3. Connotation, to infer the verdict against the criticised behaviour without explicit statement;
Away with a prose squeezed free of the real! The shallow jealousies he’d felt low in his soul ate through to his conscience, shot through with self-indulgence and merciless egotism where the difficulty of writing--even the attempt--had its origins. He had committed, he saw, Durtal’s sin of ‘Pygmalionism’: corruptly falling in love with his own work while bearing a grudge against anything that went against it. Onanism! Onanism and incest! It was a new sin, the exclusive crime of artists, a vice reserved for priests of art and princes of gesture, the father violating his spiritual child, deflowering his dream, and polluting it with a vanity that was only a mimicry of love.” (p157).
On one hand there are temporary beings whom we love but who are ever changing, and beyond them there is the eternal object of love itself which is incorruptible, permanent, and ideal. And yet it is not only through the former that we can take cognizance of the latter, we would, without the former, actually have no idea of the latter, the imperfect relative giving us our only idea of the perfect absolute, and we advance by the dangers of delay, shipwrecked from a boat to know the sea, where mildness, glassed in the fragments of storm, must be discerned. Time is the evil, usurping the semblance of eternity. Your prayer, your disappointment, are the same.
One hates in order to rob from another a life stolen from himself, for hate not only hates what it lacks, but lacks what it loved, and in its grip—an oxbrake in which you’re completely shod of mercy by the very creature you'd swiftly gore to pieces if but freed—the only possible pleasure attains to its secret illusions and intentions of vengeance.
Then sometime about 428 B.C. Socrates, patron saint of equivokes, fartwhooshed onto the scene with his little grab-bag of famous questions, the type of which, when, perversely became answers. I look back to Maieuticville and see a self-absolving bore, an inkle-beggar with his pockets full of Crito’s money, a farting whaw-drover with ears like a question mark and more gall than bladder.
"That night God and Satan fought long hours for his soul. And God conquered. It was only left to be determined which of the two was God. "
And walking out of the little church he felt confirmed in not only the worth of his whispered prayer but in the realization, as well, that Christ had become man and not some bell-shaped Corinthian column with volutes for veins and a mandala of stone foliage for a heart. - pp 158