The Colossus of Maroussi Page 10

  It was still early morning when we slipped through the lion’s gate. No sign of a guardian about. Not a soul in sight. The sun is steadily rising and everything is clearly exposed to view. And yet we proceed timidly, cautiously, fearing we know not what. Here and there are open pits looking ominously smooth and slimy. We walk between the huge slabs of stone that form the circular enclosure. My book knowledge is nil. I can look on this mass of rubble with the eyes of a savage. I am amazed at the diminutive proportions of the palace chambers, of the dwelling places up above. What colossal walls to protect a mere handful of people! Was each and every inhabitant a giant? What dread darkness fell upon them in their evil days to make them burrow into the earth, to hide their treasures from the light, to murder incestuously in the deep bowels of the earth? We of the New World, with millions of acres lying waste and millions unfed, unwashed, unsheltered, we who dig into the earth, who work, eat, sleep, love, walk, ride, fight, buy, sell and murder there below ground, are we going the same way? I am a native of New York, the grandest and the emptiest city in the world; I am standing now at Mycenae, trying to understand what happened here over a period of centuries. I feel like a cockroach crawling about amidst dismantled splendors. It is hard to believe that somewhere back in the leaves and branches of the great genealogical tree of life my progenitors knew this spot, asked the same questions, fell back senseless into the void, were swallowed up and left no trace of thought save these ruins, the scattered relics in museums, a sword, an axle, a helmet, a death mask of beaten gold, a beehive tomb, an heraldic lion carved in stone, an exquisite drinking vase. I stand at the summit of the walled citadel and in the early morning I feel the approach of the cold breath from the shaggy gray mountain towering above us. Below, from the great Argive plain the mist is rising. It might be Pueblo, Colorado, so dislocated is it from time and boundary. Down there, in that steaming plain where the automotrice crawls like a caterpillar, is it not possible there once stood wigwams? Can I be sure there never were any Indians here? Everything connected with Argos, shimmering now in the distance as in the romantic illustrations for textbooks, smacks of the American Indian. I must be crazy to think thus, but I am honest enough to admit the thought. Argos gleams resplendent, a point of light shooting arrows of gold into the blue. Argos belongs to myth and fable: her heroes never took on flesh. But Mycenae, like Tiryns, is peopled with the ghosts of antediluvial men, Cyclopean monsters washed up from the sunken ridges of Atlantis. Mycenae was first heavy-footed, slow, sluggish, ponderous, thought embodied in dinosaurian frames, war reared in anthropophagous luxury, reptilian, ataraxic, stunning and stunned. Mycenae swung full circle, from limbo to limbo. The monsters devoured one another, like crocodiles. The rhinoceros man gored the hippopotamic man. The walls fell on them, crushed them, flattened them into the primeval ooze. A brief night. Lurid lightning flashes, thunder cannonading between the fierce shoulders of the hills. The eagles fly out, the plain is scavengered, the grass shoots forth. (This is a Brooklyn lad talking. Not a word of truth in it, until the gods bring forth the evidence.) The eagles, the hawks, the snot-knobbed vultures, gray with greed like the parched and barren mountainsides. The air is alive with winged scavengers. Silence—century upon century of silence, during which the earth puts on a coat of soft green. A mysterious race out of nowhere swoops down upon the country of Argolis. Mysterious only because men have forgotten the sight of the gods. The gods are returning, in full panoply, man-like, making use of the horse, the buckler, the javelin, carving precious jewels, smelting ores, blowing fresh vivid images of war and love on bright dagger blades. The gods stride forth over the sunlit swards, full-statured, fearless, the gaze frighteningly candid and open. A world of light is born. Man looks at man with new eyes. He is awed, smitten by his own gleaming image reflected everywhere. It goes on thus, century upon century swallowed like cough drops, a poem, an heraldic poem, as my friend Durrell would say. While the magic is on the lesser men, the initiates, the Druids of the Peloponnesus, prepare the tombs of the gods, hide them away in the soft flanks of the hillocks and hummocks. The gods will depart one day, as mysteriously as they came, leaving behind the human-like shell which deceives the unbelieving, the poor in spirit, the timid souls who have turned the earth into a furnace and a factory.

  We have just come up from the slippery staircase, Katsimbalis and I. We have not descended it, only peered down with lighted matches. The heavy roof is buckling with the weight of time. To breathe too heavily is enough to pull the world down over our ears. Katsimbalis was for crawling down on all fours, on his belly if need be. He has been in many a tight spot before; he has played the mole on the Balkan front, has wormed his way through mud and blood, has danced like a madman from fear and frenzy, killed all in sight including his own men, has been blown skyward clinging to a tree, has had his brain concussed, his rear blunderbussed, his arms hanging in shreds, his face blackened with powder, his bones and sinews wrenched and unsocketed. He is telling me it all over again as we stand midway to earth and sky, the lintel sagging more and more, the matches giving out. “We don’t want to miss this,” he pleads. But I refuse to go back down into that slimy well of horrors. Not if there were a pot of gold to be filched would I make the descent. I want to see the sky, the big birds, the short grass, the waves of blinding light, the swamp mist rising over the plain.

  We come out on the far hillside into a panorama of blinding clarity. A shepherd with his flock moves about on a distant mountainside. He is larger than life, his sheep are covered with golden locks. He moves leisurely in the amplitude of forgotten time. He is moving amidst the still bodies of the dead, their fingers clasped in the short grass. He stops to talk with them, to stroke their beards. He was moving thus in Homeric times when the legend was being embroidered with copperish strands. He added a lie here and there, he pointed to the wrong direction, he altered his itinerary. For the shepherd the poet is too facile, too easily satiated. The poet would say “there was…they were….” But the shepherd says he lives, he is, he does…. The poet is always a thousand years too late—and blind to boot. The shepherd is eternal, an earth-bound spirit, a renunciator. On these hillsides forever and ever there will be the shepherd with his flock: he will survive everything, including the tradition of all that ever was.

  Now we are passing over the little bridge above the sundered vault of Clytemnestra’s resting place. The earth is flamy with spirit as if it were an invisible compass we are treading and only the needle quivering luminously as it catches a flash of solar radiance. We are veering towards Agamemnon’s tomb over the vault of which only the thinnest patch of earth now rests like a quilt of down. The nudity of this divine cache is magnificent. Stop before the heart glows through. Stoop to pick a flower. Shards everywhere and sheep droppings. The clock has stopped. The earth sways for a fraction of a second, waiting to resume its eternal beat.

  I have not yet crossed the threshold. I am outside, between the Cyclopean blocks which flank the entrance to the shaft. I am still the man I might have become, assuming every benefit of civilization to be showered upon me with regal indulgence. I am gathering all of this potential civilized muck into a hard, tiny knot of understanding. I am blown to the maximum, like a great bowl of molten glass hanging from the stem of a glass-blower. Make me into any fantastic shape, use all your art, exhaust your lung-power—till I shall only be a thing fabricated, at the best a beautiful cultured soul. I know this, I despise it. I stand outside full-blown, the most beautiful, the most cultured, the most marvelously fabricated soul on earth. I am going to put my foot over the threshold—now. I do so. I hear nothing. I am not even there to hear myself shattering into a billion splintered smithereens. Only Agamemnon is there. The body fell apart when they lifted the mask from his face. But he is there, he fills the still beehive: he spills out into the open, floods the fields, lifts the sky a little higher. The shepherd walks and talks with him by day and by night. Shepherds are crazy folk. So am I. I am done with civilization and its spawn of cultur
ed souls. I gave myself up when I entered the tomb. From now on I am a nomad, a spiritual nobody. Take your fabricated world and put it away in the museums, I don’t want it, can’t use it. I don’t believe any civilized being knows, or ever did know, what took place in this sacred precinct. A civilized man can’t possibly know or understand—he is on the other side of that slope whose summit was scaled long before he or his progenitors came into being. They call it Agamemnon’s tomb. Well, possibly someone called Agamemnon was here laid to rest. What of it? Am I to stop there, gaping like an idiot? I do not. I refuse to rest on that too-too-solid fact. I take flight here, not as poet, not as recreator, fabulist, mythologist, but as pure spirit. I say the whole world, fanning out in every direction from this spot, was once alive in a way that no man has ever dreamed of. I say there were gods who roamed everywhere, men like us in form and substance, but free, electrically free. When they departed this earth they took with them the one secret which we shall never wrest from them until we too have made ourselves free again. We are to know one day what it is to have life eternal—when we have ceased to murder. Here at this spot, now dedicated to the memory of Agamemnon, some foul and hidden crime blasted the hopes of man. Two worlds lie juxtaposed, the one before, the one after the crime. The crime contains the riddle, as deep as salvation itself. Spades and shovels will uncover nothing of any import. The diggers are blind, feeling their way towards something they will never see. Everything that is unmasked crumbles at the touch. Worlds crumble too, in the same way. We can dig in eternally, like moles, but fear will be ever upon us, clawing us, raping us from the rear.

  It seems scarcely credible to me now that what I relate was the enchanting work of a brief morning. By noon we were already winding down the road to the little inn. On the way we came across the guardian who, though he had arrived too late, insisted on filling me with facts and dates which are utterly without sense. He spoke first in Greek and then, when he discovered I was an American, in English. When he had finished his learned recital he began talking about Coney Island. He had been a molasses-thrower on the boardwalk. He might just as well have said that he had been a wasp glued to the ceiling of an abandoned chateau for all the interest I showed. Why had he come back? The truth is he hadn’t come back. Nobody comes back who has once made the transatlantic voyage westward. He is still throwing molasses on the boardwalk. He came back to incarnate as a parrot, to talk this senseless parrot-language to other parrots who pay to listen. This is the language in which it is said that the early Greeks believed in gods, the word god no longer having any meaning but used just the same, thrown out like counterfeit money. Men who believe in nothing write learned tomes about gods who never existed. This is part of the cultural rigmarole. If you are very proficient at it you finally get a seat in the academy where you slowly degenerate into a full-fledged chimpanzee.

  Here is Agamemnon and his spouse. Would we like something à la carte or a full banquet, a royal gorge, so to speak? Where is the wine list? A good cold wine while we wait would be in order. Katsimbalis is smacking his lips; his palate is dry. We flop down on the lawn and Agamemnon brings us a de luxe edition of a book by an English archaeologist. This is the hors d’oeuvre, apparently, for the bloody English tourist. The book stinks of learning: it is about upper and lower strata, breast-plates, chicken bones and grave relics. I chuck it aside when Agamemnon has turned his back. He is a tender fellow, this Agamemnon, and is almost a diplomat from force of habit. His wife has the air of being a good cook. Katsimbalis is dozing off under a big tree. Some German sauerkrauts, disguised as human beings, are sitting at a table under another tree. They look frightfully learned and repulsive; they are swollen like toads.

  I am gazing blankly at the field of Irish green. It is a Lawrence Durrell field, heraldic in every sense of the word. Looking blankly into that field I suddenly realize what Durrell was trying to tell me in those long rambling poems he called letters. I used to think, when these heraldic messages arrived at the Villa Seurat on a cold summer’s day in Paris, that he had taken a sniff of coke before oiling his pen. Once a big fulsome sheaf which looked like prose fell out of the envelope—it was called “Zero” and it was dedicated to me by this same Lawrence Durrell who said he lived in Corfu. I had heard of chicken tracks and of liver mantic and I once came near grasping the idea of absolute Zero, even though the thermometer has yet to be made which could register it, but not until I sat gazing into the field of Irish green in front of Agamemnon’s Inn did I ever get the idea of Zero in the heraldic sense. There never was a field so fieldishly green as this. When you spot anything true and clear you are at Zero. Zero is Greek for pure vision. It means what Lawrence Durrell says when he writes Ionian. It means, and now for example, I can tell you more precisely because what I am trying to describe is happening right before my very eyes…Two men and a woman are standing in the field. One man has a tape measure in his hand. He is going to measure off the plot of land which he has received for a wedding present. His bride is there to make certain that not a millimeter of land is miscalculated. They are down on all fours. They are arguing about a tiny piece in the southwest corner. Perhaps a twig has diverted the tape measure the fraction of a millimeter. One can’t be too careful. Never look a gift horse in the mouth! They are measuring something which heretofore was only a word to me—land. The dead heroes, the gold cups, the bucklers, the jewels, the chased daggers—these items have nothing to do with the business in hand. What is vital here is land, just land. I roll it over and over on my tongue—land, land, land. Why yes, land, that’s it—I had almost forgotten it meant such a simple, eternal thing. One gets twisted, derouted, spavined and indoctrinated shouting “Land of the Free” et cetera. Land is something on which to grow crops, build a home, raise cows and sheep. Land is land, what a grand, simple word! Yes, Lawrence Durrell, zero is what you make it: you take a piece of wet earth and as you squeeze it between your fingers you get two men and a woman standing in a field of Irish green measuring land. The wine has come. I raise my glass. Salute, Larry me lad, and keep the flag at zero! In a few more pages we shall revisit Mycenae together and Nancy will lead the way down the bat-slimed stairs to the bottomless well.

  PART TWO

  OUR GRAND TOUR OF THE PELOPONNESUS WAS CUT short at Mycenae. Katsimbalis had received an urgent call to return to Athens owing to the unexpected discovery of a piece of land which his attorneys had overlooked. The news didn’t seem to thrill him. On the contrary he was depressed: more property meant more taxes, more debts—and more headaches. I could have continued my explorations alone, but I preferred to return to Athens with him and digest what I had seen and felt. We took the automotrice at Mycenae, a direct run of five or six hours, if I remember rightly, for the absurd price of a couple of cocktails at the Ritz.

  Between the time of my return and my departure for Crete three or four little incidents occurred which I feel impelled to make brief mention of. The first was Juarez, the American film which ran for several weeks at one of the leading theatres. Despite the fact that Greece is under a dictatorship this film, which was only slightly modified after the first few showings, was shown night and day to an increasingly packed house. The atmosphere was tense, the applause distinctly Republican. For many reasons the film had acute significance for the Greek people. One felt that the spirit of Venizelos was still alive. In that blunt and magnificent speech which Juarez makes to the assembled plenipotentiaries of the foreign powers one felt that the tragic plight of Mexico under Maximilian had curious and throbbing analogies with the present perilous position of Greece. The only true friend which Greece has at this moment, the only relatively disinterested one, is America. Of that I shall have more to say when I come to Crete, the birthplace of Venizelos as well as of El Greco. But to witness the showing of a film in which all forms of dictatorship are dramatically denounced, to witness it in the midst of an audience whose hands are tied, except to applaud, is an impressive event. It was one of those rare moments when I felt that, in a w
orld which is almost entirely gagged, shackled and manacled, to be an American is almost a luxury.

  The second event was a visit to the astronomical observatory in Athens, arranged for Durrell and myself by Theodore Stephanides who, as an amateur astronomer, has made admittedly important astronomical discoveries. The officials received us very cordially, thanks to the generous aid given them by American fellow-workers in this field. I had never looked through the telescope of a bona fide observatory before. Nor had Durrell, I presume. The experience was sensational, though probably not altogether in accord with the expectations of our hosts. Our remarks, which were juvenile and ecstatic, seemed to bewilder them. We certainly did not display the orthodox reactions to the wonders that were unfolded. I shall never forget their utter amazement when Durrell, who was gazing at the Pleiades, suddenly exclaimed—“Rosicrucian!” What did he mean by that? they wanted to know. I mounted the ladder and took a look for myself. I doubt if I can describe the effect of that first breathless vision of a splintered star world. The image I shall always retain is that of Chartres, an effulgent rose window shattered by a hand grenade. I mean it in a double or triple sense—of awesome, indestructible beauty, of cosmic violation, of world ruin suspended in the sky like a fatal omen, of the eternality of beauty even when blasted and desecrated. “As above so below,” runs the famous saying of Hermes Trismegistus. To see the Pleiades through a powerful telescope is to sense the sublime and awesome truth of these words. In his highest flights, musical and architectural above all, for they are one, man gives the illusion of rivalling the order, the majesty and the splendor of the heavens; in his fits of destruction the evil and the desolation which he spreads seem incomparable until we reflect on the great stellar shake-ups brought on by the mental aberrations of the unknown Wizard. Our hosts seemed impervious to such reflections; they spoke knowingly of weights, distances, substances, etc. They were removed from the normal activities of their fellow men in a quite different way from ourselves. For them beauty was incidental, for us everything. For them the physico-mathematical world palped, calibred, weighed and transmitted by their instruments was reality itself, the stars and planets mere proof of their excellent and infallible reasoning. For Durrell and myself reality lay wholly beyond the reach of their puny instruments which in themselves were nothing more than clumsy reflections of their circumscribed imagination locked forever in the hypothetical prison of logic. Their astronomical figures and calculations, intended to impress and overawe us, only caused us to smile indulgently or to very impolitely laugh outright at them. Speaking for myself, facts and figures have always left me unimpressed. A light year is no more impressive to me than a second, or a split second. This is a game for the feeble-minded which can go on ad nauseam backwards and forwards without taking us anywhere. Similarly I am not more convinced of the reality of a star when I see it through the telescope. It may be more brilliant, more wondrous, it may be a thousand times or a million times bigger than when seen with the naked eye, but it is not a whit more real. To say that this is what a thing really looks like, just because one sees it larger and grander, seems to me quite fatuous. It is just as real to me if I don’t see it at all but merely imagine it to be there. And finally, even when to my own eye and the eye of the astronomer it possesses the same dimensions, the same brilliance, it definitely does not look the same to us both—Durrell’s very exclamation is sufficient to prove that.