Abstract
‘Why?’ At three critical points Durrell posed this unanswerable and, it seems, unaskable question, the most poignant occasion being the incomprehension of Blaise the carter at the suicide of Livia: ‘“Mais pourquoi?”’ — but for what? — the more poignant for the fact that Blaise, unlike Constance, the analytical sister, has only simple questions for these most complex of answers (Quintet 821). Previously the question had led, like a leitmotif, towards an interrogation of behaviour rather than of value. (When Drexel is prevented from seeing the headless corpse of Piers de Nogaret he asks ‘“But why? … what on earth could such a charade mean?”’ — Quintet 74; the innocence of the question underlines its stupidity, its superfluity. Similarly, on another occasion robbed of its dignity by its ordinariness, Blanford’s one-night stand quite fortuitously kills herself next morning: ‘“But why on earth?”’ he exclaims ‘in an outburst of chagrin’ — Quintet 637). It is the chagrin, the bewilderment, the lack of an obvious explanation, that goads the conscience and interrupts the real storyline. Durrell saves his ‘why?’ for the crossroads where madness meets poetry, island meets city. In this chapter I shall take further the idea of the reader‘s responsibility for making sense of something which is beyond the capacity of the characters.
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Notes and References
‘The Asides of Demonax’ [1985] CERLD [manuscript (73 pp.)] p. 4.
James Joyce, Finnegans Wake.
H. von Hofmansthal, Prose Works, 4 vols (Frankfurt, 1951–6) vol. 1, p. 149: quoted in J. Romein, The Watershed of Two Eras: Europe in 1900 (Middletown, Conn.: Wesleyan University Press, 1978) p. 528.
N. Frye, The Anatomy of Criticism (New York: Cornell University Press, 19571 p.134.
Lao Tzu, Tao Te Ching, trans. D. C. Lau (Harmondsworth: Penguin, 1963) book 1, xxxiv.
David-Neel, Buddhism, p. 72.
Cf. Pagels, op. cit., pp. 48, 54, 94.
Barthes, Lover’s Discourse, pp. 98–100.
S. Moore, ‘Turning in the Trap’, paper delivered to VIIth International Lawrence Durrell Conference, Avignon, 1992.
Unamuno, Mist, p. 19.
Red Limbo Lingo (1977) p. 15.
CalTech notes.
CERLD inv. 1344.
Conversation with the author.
Kearney, op. cit., p. 17.
Information to the author via Mary J. Byrne.
Cf. Eliot The Cocktail Party: ‘Work out your salvation with diligence’, Complete Poems and Plays, p. 421, which itself is a play on Philippians 2: 12: ‘Work out your salvation with fear and trembling’.
Cf. Roman Polanski: ‘I think all relationships are based on the model of the master and servant’, Independent on Sunday, 4 October 1992.
Quoted by R. Keanney, Wake, p. 247.
Cf. Anthony Kerrigan’s point that ‘Unamuno was a spiritual contender, his own antagonist, an agonist’, introduction to Unamuno, op. cit., p. xiv.
Unamuno, Mist, pp. 214–5.
Ibid., pp. 17,19.
Schopenhauer, Panerga and Paraligomena: Short Philosophical Essays, 2 vols trans. E. J. F. Payne (Oxford: Clarendon Press, 1974) vol. 1, p. 4. Durrell’s copy is in SIUC/LD/Accession II.
Ibid., vol. 1, p. 130.
CERLD: Corfu/Egypt notes.
R. Kearney, Wake, p. 5.
Ibid.
Ibid., pp. 5–6.
Unamuno, How To Make a Novel, pp. 454–5.
Blake, Marriage of Heaven and Hell, p. xxv.
Cf. Kearney, Wake, Chapter 7, ‘The Parodic Imagination’.
Jameson, ‘Postmodernism and Consumer Society’, p. 119.
Ibid.
Ibid., p. 123.
Shelley; Adonais’, XXI.
Alyn, op. cit., p.
Cf. R. Kearney, Modern Movements in European Philosophy (Manchester: Manchester University Press, 1986) p. 13.
Ibid., p. 52.
Cf. Homer, ‘ροδοδακτνλος Hως [rosy-fingered dawn], Odyssey, II: I.
P. Ricoeur, in R. Kearney, Dialogues, p. 27.
Jameson, ‘Postmodernism and Consumer Society’, p. 116.
Cf. Wordsworth, Prelude: ‘There are in our existence spots of times.’
Jameson, ‘Postmodernism and Consumer Society’, p. 113.
MM/ts.
Jameson, ‘Postmodernism and Consumer Society’, p. 112. 46. Cf. J. Fowles, The Magus (London: Cape, 1966) p. 371.
Ibid., p. 178.
J. Fowles, The French Lieutenant’s Woman (Boxton, Mass: Little, Brown, 1969) p. 288.
J. Hawkes, TCL 33/3, p. 413.
J. Hawkes, The Blood Oranges (New York: New Directions, 1971) pp. 17, 88,184.
CERLD inv. 1344, p. 74.
Hawkes, Second Skin (New York: New Directions, 1964) pp. 33, 175–6.
In conversation with the author Durrell was somewhat ambivalent about the relative merits of the Quintet, the Quartet and the The Revolt: but while he acknowledged that the Quartet remained his most popular work, and The Revolt his least understood and least critically accepted, he maintained that The Revolt was his best work to date (1988) in terms of its intellectual thrust, and that the Quintet represented his magnum opus in terms of his commitment as writer to its evolution. He continued to nurture the (albeit tired) ambition to complete his work with a truly irresponsible book, ‘something with no afterthoughts’, which he had only partly suggested with the ‘Satyrikori’-type sections of Caesar’s Vast Ghost and Quinx.
It is a moot point whether Durrell had read Pynchon’s V (London: Cape, 1963); Carol Peirce (Pynchon Notes, 1987) was unable to establish this in interview with Durrell, but there are several other striking parallels between the preoccupations of the two writers, including the notion of inescapable fragmentation and the dislocation of personality as a consequence and corollary of the loss of an ‘integrating principle’.
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© 1994 Richard Pine
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Pine, R. (1994). ‘Why?’: The Question of Writing. In: Lawrence Durrell: The Mindscape. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-23412-7_15
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