The Colossus of Maroussi Read online

  I made no English friends in Greece. I felt apologetic towards the Greeks whenever I was found in their company. The friends I made in Greece were Greek and I am proud of them, honored that they consider me a friend. I hope that the few Englishmen I knew in Greece will realize, when they read these lines, what I thought of their behavior. I hope they will consider me an enemy of their kind.

  I’d rather talk about something more interesting—about Katsimbalis, for instance, about the visit to his home in Amaroussion one day towards twilight. Another marvelous day, another red letter day in my life! We had been asked to come early in order to watch the sunset. Stephanides had made a translation of some Greek poems—we were going to hear them in English. When we arrived Katsimbalis hadn’t quite finished his nap. He was rather ashamed of being caught napping because he was always bragging about how little sleep he required. He came downstairs looking a bit foggy and pasty. He was talking as if to himself, making little futile gestures with his hands as if to get the damned spinet working. He was mumbling something about a word which he had remembered in his dream a few moments ago. He was always rummaging about in his brain for adequate English words and phrases to express some remarkable Greek image which he had just stumbled on in a book. Anyway, as I say, we had roused him from a sound sleep and he was moving about in a drugged way, muttering and gesturing like a man trying to shake off the cob-webs which still enveloped him. His talk began on the fringe of this dream which he had not wholly shaken clear of. To begin you begin anywhere, and since he had just been dreaming he talked dream. The dream was unimportant, forgotten in a moment, but the remembrance of the dream led him back to the word which had been bothering him, which he had been tracking down for days, so he said, and which was now becoming clearer as he himself became clearer, as the cobwebs fell away. The word, whatever it was, led to language and language led to honey and honey was good for one, as were other things, rezina for example, especially rezina, good for the lungs, good for the liver, good for anything that ailed you, especially too much of it, which one should not do, not take too much of it, but which he did anyway regardless of the doctor’s orders, particularly if it were a good rezina such as the one we had the other night at the taverna in Piraeus. The young lamb was good too, had we noticed? He made the gesture of licking his fingers, wiped his mouth with the back of his hand, sniffed the air as though to breathe again the aromatic smoke from the oven. He paused a moment and looked about him, as if searching for something with which to wet his tongue before going into the monologue full tilt. Nobody said anything. Nobody dared to interrupt now just as he was getting into his stride. The poems were lying on the table; Seferiades was expected any moment and the captain with him. I could feel that he was growing a bit frantic inwardly, that he was making a rapid calculation to see if there were time enough to get it off his chest before his friends arrived. He was fluttering a bit, like a bird whose wing is caught. He kept on mumbling and muttering, just to keep the engine going until he had decided on his direction. And then somehow, without being aware of the transition, we were standing on the aerial verandah overlooking the low hills, on one of which there was a lone windmill, and Katsimbalis was in full flight, a spread eagle performance about the clear atmosphere and the blue-violet hues that descend with the twilight, about ascending and descending varieties of monotony, about individualistic herbs and trees, about exotic fruits and inland voyages, about thyme and honey and the sap of the arbutus which makes one drunk, about islanders and highlanders, about the men of the Peloponnesus, about the crazy Russian woman who got moonstruck one night and threw off her clothes, how she danced about in the moonlight without a stitch on while her lover ran to get a strait-jacket. As he talked I was taking in for the first time with my own eyes the true splendor of the Attic landscape, observing with a growing exhilaration that here and there over the bare brown sward, amidst anomalous and eccentric growths, men and women, single, solitary figures, were strolling about in the clear fading light, and for some reason they appeared to me as being very Greek, walking as no other people walk, making clear-cut patterns in their ethereal meandering, patterns such as I had seen earlier in the day on the vases in the museum. There are so many ways of walking about and the best, in my opinion, is the Greek way, because it is aimless, anarchic, thoroughly and discordantly human. And this walking about on the brown sward amidst the eccentric, inelegant trees, the thick foliage flying like hair stiff-brushed in the well of the distant mountains, blended strangely with the Katsimbalistic monologue which I heard, digested and silently communicated to the Asiatic loungers below who were fading softly now in the dimming light…. On the high verandah in Amaroussion, just as the light from the other worlds began to shed its brilliance, I caught the old and the new Greece in their soft translucence and thus they remain in my memory. I realized at that moment that there is no old or new, only Greece, a world conceived and created in perpetuity. The man who was talking had ceased to be of human size or proportions but had become a Colossus whose silhouette swooned backwards and forwards with the deep droning rhythm of his drug-laden phrases. He went on and on and on, unhurried, unruffled, inexhaustible, inextinguishable, a voice that had taken form and shape and substance, a figure that had outgrown its human frame, a silhouette whose reverberations rumbled in the depths of the distant mountainsides.

  After about ten days of it in Athens I had a longing to return to Corfu. The war had begun, but since the Italians had announced their intention of remaining neutral I saw no reason why I should not return and make the most of the remaining days of Summer. When I arrived I found the Greeks still mobilized on the Albanian frontier, I had to get a pass from the police every time I went in or out of the town. Karamenaios was still patrolling the beach from his little reed hut at the edge of the water. Nicola would soon be returning to the village up in the mountains to open school. A wonderful period of solitude set in. I had nothing but time on my hands. Spiro sent his son Lillis out to give me some Greek lessons. Then Lillis went back to town and I was left alone. It was the first time in my life that I was truly alone. It was an experience which I enjoyed deeply. Towards evening I would stop by Nicola’s house to chat with him a few minutes and hear about the war. After dinner Karamenaios would drop in. We had about fifty words with which to make lingual currency. We didn’t even need that many, as I soon discovered. There are a thousand ways of talking and words don’t help if the spirit is absent. Karamenaios and I were eager to talk. It made little difference to me whether we talked about the war or about knives and forks. Sometimes we discovered that a word or phrase which we had been using for days, he in English or I in Greek, meant something entirely different than we had thought it to mean. It made no difference. We understood one another even with the wrong words. I could learn five new words in an evening and forget six or eight during my sleep. The important thing was the warm handclasp, the light in the eyes, the grapes which we devoured in common, the glass we raised to our lips in sign of friendship. Now and then I would get excited and, using a melange of English, Greek, German, French, Choctaw, Eskimo, Swahili or any other tongue I felt would serve the purpose, using the chair, the table, the spoon, the lamp, the bread knife, I would enact for him a fragment of my life in New York, Paris, London, Chula Vista, Canarsie, Hackensack or in some place I had never been or some place I had been in a dream or when lying asleep on the operating table. Sometimes I felt so good, so versatile and acrobatic, that I would stand on the table and sing in some unknown language or hop from the table to the commode and from the commode to the staircase or swing from the rafters, anything to entertain him, keep him amused, make him roll from side to side with laughter. I was considered an old man in the village because of my bald pate and fringe of white hair. Nobody had ever seen an old man cut up the way I did. “The old man is going for a swim,” they would say. “The old man is taking the boat out.” Always “the old man.” If a storm came up and they knew I was out in the middle of the pond they would send
someone out to see that “the old man” got in safely. If I decided to take a jaunt through the hills Karamenaios would offer to accompany me so that no harm would come to me. If I got stranded somewhere I had only to announce that I was an American and at once a dozen hands were ready to help me. I would set out in the morning and look for new coves and inlets in which to swim. There was never a soul about. I was like Robinson Crusoe on the island of Tobago. For hours at a stretch I would lie in the sun doing nothing, thinking of nothing. To keep the mind empty is a feat, a very healthful feat too. To be silent the whole day long, see no newspaper, hear no radio, listen to no gossip, be thoroughly and completely lazy, thoroughly and completely indifferent to the fate of the world is the finest medicine a man can give himself. The book-learning gradually dribbles away; problems melt and dissolve; ties are gently severed; thinking, when you deign to indulge in it, becomes very primitive; the body becomes a new and wonderful instrument; you look at plants or stones or fish with different eyes; you wonder what people are struggling to accomplish by their frenzied activities; you know there is a war on but you haven’t the faintest idea what it’s about or why people should enjoy killing one another; you look at a place like Albania—it was constantly staring me in the eyes—and you say to yourself, yesterday it was Greek, to-day it’s Italian, to-morrow it may be German or Japanese, and you let it be anything it chooses to be. When you’re right with yourself it doesn’t matter what flag is flying over your head or who owns what or whether you speak English or Monongahela. The absence of newspapers, the absence of news about what men are doing in different parts of the world to make life more livable or unlivable is the greatest single boon. If we could just eliminate newspapers a great advance would be made, I am sure of it. Newspapers engender lies, hatred, greed, envy, suspicion, fear, malice. We don’t need the truth as it is dished up to us in the daily papers. We need peace and solitude and idleness. If we could all go on strike and honestly disavow all interest in what our neighbor is doing we might get a new lease of life. We might learn to do without telephones and radios and newspapers, without machines of any kind, without factories, without mills, without mines, without explosives, without battleships, without politicians, without lawyers, without canned goods, without gadgets, without razor blades even or cellophane or cigarettes or money. This is a pipe dream, I know. People only go on strike for better working conditions, better wages, better opportunities to become something other than they are.

  As the Fall came on the rains set in. It was almost impossible to climb up the steep goat path back of the house which led to the highway. After a severe storm there would be wash-outs and all the roads would be blocked by the debris of rocks and trees caused by the landslides. I was marooned for days on end. One day Nancy arrived unexpectedly to get some household belongings. She was returning to Athens by the same boat, that very afternoon. I decided impulsively to return with her.

  It was dry in Athens, and unexpectedly hot. It was as though we were going back to Summer again. Now and then the wind blew down from the encircling mountains and then it was as chill as a knife blade. Mornings I would oft en walk to the Acropolis. I like the base of the Acropolis better than the Acropolis itself. I like the tumbledown shacks, the confusion, the erosion, the anarchic character of the landscape. The archaeologists have ruined the place; they have laid waste big tracts of land in order to uncover a mess of ancient relics which will be hidden away in museums. The whole base of the Acropolis resembles more and more a volcanic crater in which the loving hands of the archaeologists have laid out cemeteries of art. The tourist comes and looks down at these ruins, these scientifically created lava beds, with a moist eye. The live Greek walks about unnoticed or else is regarded as an interloper. Meanwhile the new city of Athens covers almost the entire valley, is groping its way up the flanks of the surrounding mountains. For a country of only seven million inhabitants it is something of a phenomenon, the city of Athens. It is still in the throes of birth: it is awkward, confused, clumsy, unsure of itself; it has all the diseases of childhood and some of the melancholy and desolation of adolescence. But it has chosen a magnificent site in which to rear itself; in the sunlight it gleams like a jewel; at night it sparkles with a million twinkling lights which seem to be switching on and off with lightning-like speed. It is a city of startling atmospheric effects: it has not dug itself into the earth—it floats in a constantly changing light, beats with a chromatic rhythm. One is impelled to keep walking, to move on towards the mirage which is ever retreating. When one comes to the edge, to the great wall of mountains, the light becomes even more intoxicating; one feels as if he could bound up the side of the mountain in a few giant strides, and then—why then, if one did get to the top, one would race like mad along the smooth spine and jump clear into the sky, one clear headlong flight into the blue and Amen forever. Along the Sacred Way, from Daphni to the sea, I was on the point of madness several times. I actually did start running up the hillside only to stop midway, terror-stricken, wondering what had taken possession of me. On one side are stones and shrubs which stand out with microscopic clarity; on the other are trees such as one sees in Japanese prints, trees flooded with light, intoxicated, coryphantic trees which must have been planted by the gods in moments of drunken exaltation. One should not race along the Sacred Way in a motor car—it is sacrilege. One should walk, walk as the men of old walked, and allow one’s whole being to become flooded with light. This is not a Christian highway: it was made by the feet of devout pagans on their way to initiation at Eleusis. There is no suffering, no martyrdom, no flagellation of the flesh connected with this processional artery. Everything here speaks now, as it did centuries ago, of illumination, of blinding, joyous illumination. Light acquires a transcendental quality: it is not the light of the Mediterranean alone, it is something more, something unfathomable, something holy. Here the light penetrates directly to the soul, opens the doors and windows of the heart, makes one naked, exposed, isolated in a metaphysical bliss which makes everything clear without being known. No analysis can go on in this light: here the neurotic is either instantly healed or goes mad. The rocks themselves are quite mad: they have been lying for centuries exposed to this divine illumination: they lie very still and quiet, nestling amid dancing colored shrubs in a bloodstained soil, but they are mad, I say, and to touch them is to risk losing one’s grip on everything which once seemed firm, solid and unshakeable. One must glide through this gully with extreme caution, naked, alone, and devoid of all Christian humbug. One must throw off two thousand years of ignorance and superstition, of morbid, sickly subterranean living and lying. One must come to Eleusis stripped of the barnacles which have accumulated from centuries of lying in stagnant waters. At Eleusis one realizes, if never before, that there is no salvation in becoming adapted to a world which is crazy. At Eleusis one becomes adapted to the cosmos. Outwardly Eleusis may seem broken, disintegrated with the crumbled past; actually Eleusis is still intact and it is we who are broken, dispersed, crumbling to dust. Eleusis lives, lives eternally in the midst of a dying world.

  The man who has caught this spirit of eternality which is everywhere in Greece and who has embedded it in his poems is George Seferiades, whose pen name is Seferis. I know his work only from translation, but even if I had never read his poetry I would say this is the man who is destined to transmit the flame. Seferiades is more Asiatic than any of the Greeks I met; he is from Smyrna originally but has lived abroad for many years. He is languorous, suave, vital and capable of surprising feats of strength and agility. He is the arbiter and reconciler of conflicting schools of thought and ways of life. He asks innumerable questions in a polyglot language; he is interested in all forms of cultural expression and seeks to abstract and assimilate what is genuine and fecundating in all epochs. He is passionate about his own country, his own people, not in a hidebound chauvinistic way but as a result of patient discovery following upon years of absence abroad. This passion for country is a special peculiarity o
f the intellectual Greek who has lived abroad. In other peoples I have found it distasteful, but in the Greek I find it justifiable, and not only justifiable, but thrilling, inspiring. I remember going with Seferiades one afternoon to look at a piece of land on which he thought he might build himself a bungalow. There was nothing extraordinary about the place—it was even a bit shabby and forlorn, I might say. Or rather it was, at first sight. I never had a chance to consolidate my first fleeting impression; it changed right under my eyes as he led me about like an electrified jelly-fish from spot to spot, rhapsodizing on herbs, flowers, shrubs, rocks, clay, slopes, declivities, coves, inlets and so on. Everything he looked at was Greek in a way that he had never known before leaving his country. He could look at a headland and read into it the history of the Medes, the Persians, the Dorians, the Minoans, the Atlanteans. He could also read into it some fragments of the poem which he would write in his head on the way home while plying me with questions about the New World. He was attracted by the Sibylline character of everything which met his eye. He had a way of looking forwards and backwards, of making the object of his contemplation revolve and show forth its multiple aspects. When he talked about a thing or a person or an experience he caressed it with his tongue. Sometimes he gave me the impression of being a wild boar which had broken its tusks in furious onslaughts born of love and ecstasy. In his voice there was a bruised quality as if the object of his love, his beloved Greece, had awkwardly and unwittingly mangled the shrill notes of ululation. The mellifluous Asiatic warbler had more than once been floored by an unexpected thunderbolt; his poems were becoming more and more gem-like, more compact, compressed, scintillating and revelatory. His native flexibility was responding to the cosmic laws of curvature and finitude. He had ceased going out in all directions: his lines were making the encircling movement of embrace. He had begun to ripen into the universal poet—by passionately rooting himself into the soil of his people. Wherever there is life to-day in Greek art it is based on this Antaean gesture, this passion which transmits itself from heart to feet, creating strong roots which transform the body into a tree of potent beauty. This cultural transmutation is also evidenced in a physical way by the vast work of reclamation which is going on throughout the country. The Turks, in their fervid desire to desolate Greece, converted the land into a desert and a graveyard; since their emancipation the Greeks have been struggling to reforest the land. The goat has now become the national enemy. He will be dislodged as the Turk was dislodged, in time. He is the symbol of poverty and helplessness. Trees, more trees, that is the cry. The tree brings water, fodder, cattle, produce; the tree brings shade, leisure, song, brings poets, painters, legislators, visionaries. Greece is now, bare and lean as a wolf though she be, the only Paradise in Europe. What a place it will be when it is restored to its pristine verdure exceeds the imagination of man to-day. Anything may happen when this focal spot blazes forth with new life. A revivified Greece can very conceivably alter the whole destiny of Europe. Greece does not need archaeologists—she needs arboriculturists. A verdant Greece may give hope to a world now eaten away by white-heart rot.