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Song I

O that we might be our ancestors’ ancestors.
A clump of slime in a warm bog.
Life and death, fertilizing and parturition
Would be all the functions of our silent juices.

An algal leaf or a sand dune,
Shaped by the wind and basal and heavyset.
Even a dragonfly’s head or a gull’s wing
Would be too evolved and suffer too much.

Gottfried Benn, translated by Michael Hofmann.

Heureux qui comme Ulysse

Happy the man who, journeying far and wide
As Jason or Ulysses did, can then
Turn homeward, seasoned in the ways of men,
And claim his own, and there in peace abide!

When shall I see the chimney-smoke divide
The sky above my little town: ah, when
Stroll the small gardens of that house again
Which is my realm and crown, and more beside?

Better I love the plain, secluded home
My fathers built, than bold façades of Rome;
Slate pleases me as marble cannot do;

Better than Tiber’s flood my quiet Loire,
Those little hills than these, and dearer far
Than great sea winds the zephyrs of Anjou.

Joachim du Bellay, translated by Richard Wilbur.

In the Hour of Confidence and Tranquillity

‘I think like a genius, I write like a distinguished author, I speak like a child.’

Vladimir Nabokov, Strong Opinions.

‘I write differently from what I speak, I speak differently from what I think, I think differently from the way I ought to think, and so it all proceeds into deepest darkness.’

Franz Kafka, letter to Ottla Kafka, July 10, 1914.

‘If you love the man of letters, seek him in the privacies of his study. It is in the hour of confidence and tranquillity that his genius shall elicit a ray of intelligence, more fervid than the labours of polished composition.

The great Peter Corneille, whose genius resembled that of our Shakespeare, and who has so forcibly expressed the sublime sentiments of the hero, had nothing in his exterior that indicated his genius; on the contrary, his conversation was so insipid that it never failed of wearying. Nature, who had lavished on him the gifts of genius, had forgotten to blend with them her more ordinary ones. He did not even speak correctly that language of which he was such a master.

When his friends represented to him how much more he might please by not disdaining to correct these trivial errors, he would smile, and say—“I am not the less Peter Corneille!” Descartes, whose habits were formed in solitude and meditation, was silent in mixed company; and Thomas describes his mind by saying that he had received his intellectual wealth from nature in solid bars, but not in current coin; or as Addison expressed the same idea, by comparing himself to a banker who possessed the wealth of his friends at home, though he carried none of it in his pocket; or as that judicious moralist Nicolle, one of the Port-Royal Society, said of a scintillant wit—“He conquers me in the drawing-room, but he surrenders to me at discretion on the staircase.” Such may say with Themistocles, when asked to play on a lute,—“I cannot fiddle, but I can make a litte village a great city.”

The deficiencies of Addison in conversation are well known. He preserved a rigid silence amongst strangers; but if he was silent, it was the silence of meditation. How often, at that moment, he laboured at some future Spectator!


Virgil was heavy in conversation, and resembled more an ordinary man than an enchanting poet.

La Fontaine, says La Bruyere, appeared coarse, heavy, and stupid; he could not speak or describe what he had just seen; but when he wrote he was the model of poetry.

It is very easy, said a humorous observer on La Fontaine, to be a man of wit, or a fool; but to be both, and that too in the extreme degree, is indeed admirable, and only to be found in him. This observation applies to that fine natural genius Goldsmith. Chaucer was more facetious in his tales than in his conversation; and the Countess of Pembroke used to rally him by saying that his silence was more agreeable to her than his conversation.

Isocrates, celebrated for his beautiful oratorical compositions, was of so timid a disposition, that he never ventured to speak in public. He compared himself to the whetstone which will not cut, but enables other things to do this; for his productions served as models to other orators. Vaucanson was said to be as much a machine as any he had made.

Dryden says of himself,—“My conversation is slow and dull, my humour saturnine and reserved. In short, I am none of those who endeavour to break jests in company, or make repartees.”’

Isaac D’Israeli, ‘Men of Genius Deficient in Conversation’, Curiosities of Literature.

The Self, Collective and Impersonal

‘This condition of division is one that we suffer from and complain about, yet it is a condition that we promote by our ambitions and desires and justify by our jargon of “self-fulfilment”. Each of us, we say, is supposed to”realize his or her potential as an individual.” It is as if the whole two hundred million of us were saying with Coriolanus:

I’ll never

Be such a gosling as to obey instinct, but stand,

As if a man were author of himself,

And knew no other kin.

…The problem, of course, is that we are not the authors of ourselves. That we are not is a religious perception, but is also a biological and social one. Each of us has had many authors, and each of us is engaged, for better or worse, in that same authorship…We may collaborate either well or poorly, or we may refuse to collaborate, but even to refuse to collaborate is to exert an influence and to affect the quality of the product.’

Wendell Berry, ‘Men and Women in Search of Common Ground’, Home Economics.

‘The human being can only escape from the collective by raising himself above the personal and entering into the impersonal. The moment he does this, there is something in him, a small portion of his soul, upon which nothing of the collective can get a hold. If he can root himself in the impersonal good so as to be able to draw energy from it, then he is in a condition, whenever he feels the obligation to do so, to bring to bear without any outside help, against any collectivity, a small but real force.’

Simone Weil, Human Personality, translated by Sian Miles.

Whole and Part

‘There is nothing scandalous in the subordination of the person to the collectivity; it is a mechanical fact of the same order as the inferiority of a gram to a kilogram on the scales. The person is in fact always subordinate to the collectivity, even in its so-called free expression.

For example, it is precisely those artists and writers who are most inclined to think of their art as the manifestation of their personality who are in fact the most in bondage to public taste. Hugo had no difficulty in reconciling the cult of the self with his role of ‘resounding echo’: and examples like Wilde, Gide, and the surrealists are even more obvious. Scientists of the same class are equally enslaved by fashion, which rules over science even more despotically than over the shape of hats. For these men the collective opinion of specialists is practically a dictatorship.’

Simone Weil, Human Personality, translated by Sian Miles.



‘No poet, no artist of any art, has his complete meaning alone. His significance, his appreciation is the appreciation of his relation to the dead poets and artists. You cannot value him alone; you must set him, for contrast and comparison, among the dead. I mean this as a principle of aesthetic, not merely historical, criticism. The necessity that he shall conform, that he shall cohere, is not one-sided; what happens when a new work of art is created is something that happens simultaneously to all the works of art which preceded it. The existing monuments form an ideal order among themselves, which is modified by the introduction of the new (the really new) work of art among them. The existing order is complete before the new work arrives; for order to persist after the supervention of novelty, the whole existing order must be, if ever so slightly, altered; and so the relations, proportions, values of each work of art toward the whole are readjusted; and this is conformity between the old and the new. Whoever has approved this idea of order, of the form of European, of English literature will not find it preposterous that the past should be altered by the present as much as the present is directed by the past. And the poet who is aware of this will be aware of great difficulties and responsibilities.’

T. S. Eliot, Tradition and the Individual Talent.



‘The traditions through which particular practices are transmitted and reshaped never exist in isolation for larger social traditions. What constitutes such traditions?

We are apt to be misled here by the ideological uses to which the concept of a tradition has been put by conservative political theorists. Characteristically such theorists have followed Burke in contrasting tradition with reason and the stability of tradition with conflict. Both contrasts obfuscate. For all reasoning takes place within the context of some traditional mode of thought, transcending through criticism and invention the limitations of what had hitherto been reasoned in that tradition; this is as true of modern physics as of medieval logic. Moreover when a tradition is in good order it is always partially constituted by an argument about the goods the pursuit of which gives to that tradition its particular point and purpose.

So when an institution–a university, say, or a farm, or a hospital–is the bearer of a tradition of practice or practices, its common life will be partly, but in a centrally important way, constituted by a continuous argument as to what a university is and ought to be or what good farming is or what good medicine is. Traditions, when vital, embody continuities of conflict. Indeed when a tradition becomes Burkean, it is always dying or dead.’

Alasdair MacIntyre, After Virtue.

‘Yet if the only form of tradition, of handing down, consisted in following the ways of the immediate generation before us in a blind or timid adherence to its successes, “tradition” should positively be discouraged. We have seen many such simple currents soon lost in the sand; and novelty is better than repetition. Tradition is a matter of much wider significance. It cannot be inherited, and if you want if you must obtain it by great labour.’

T. S. Eliot, Tradition and the Individual Talent.