Nightwood

Djuna Barnes

Nightwood

First published in 1936 by Faber and Faber Limited

Copyright Djuna Barnes, 1936, 1950

To

P
EGGY
G
UGGENHEIM
and

J
OHN
F
ERRAR
H
OLMS

Introduction

When the question is raised, of writing an introduction to a book of a creative order, I always feel that the few books worth introducing are exactly those which it is an impertinence to introduce. I have already committed two such impertinences; this is the third, and if it is not the last no one will be more surprised than myself. I can justify this preface only in the following way. One is liable to expect other people to see, on their first reading of a book, all that one has come to perceive in the course of a developing intimacy with it. I have read
Nightwood
a number of times, in manuscript, in proof, and after publication. What one can do for other readers—assuming that if you read this preface at all you will read it first—is to trace the more significant phases of one's own appreciation of it. For it took me, with this book, some time to come to an appreciation of its meaning as a whole.

In describing
Nightwood
for the purpose of attracting readers to the English edition, I said that it would 'appeal primarily to readers of poetry.' This is well enough for the brevity of advertisement, but I am glad to take this opportunity to amplify it a little. I do not want to suggest that the distinction of the book is primarily verbal, and still less that the astonishing language covers a vacuity of content. Unless the term 'novel' has become too debased to apply, and if it means a book in which living characters are created and shown in significant relationship, this book is a novel. And I do not mean that Miss Barnes's style is 'poetic prose'. But I do mean that most contemporary novels are not really 'written'. They obtain what reality they have largely from an accurate rendering of the noises that human beings currently make in their daily simple needs of communication; and what part of a novel is not composed of these noises consists of a prose which is no more alive than that of a competent newspaper writer or government official. A prose that is altogether alive demands something of the reader that the ordinary novel-reader is not prepared to give. To say that
Nightwood
will appeal primarily to readers of poetry does not mean that it is not a novel, but that it is so good a novel that only sensibilities trained on poetry can wholly appreciate it. Miss Barnes's prose has the prose rhythm that is prose style, and the musical pattern which is not that of verse. This prose rhythm may be more or less complex or elaborate, according to the purposes of the writer; but whether simple or complex, it is what raises the matter to be communicated, to the first intensity.

When I first read the book I found the opening movement rather slow and dragging, until the appearance of the doctor. And throughout the first reading, I was under the impression that it was the doctor alone who gave the book its vitality; and I believed the final chapter to be superfluous. I am now convinced that the final chapter is essential, both dramatically and musically. It was notable, however, that as the other characters, on repeated reading, became alive for me, and while the focus shifted, the figure of the doctor was by no means diminished. On the contrary, he came to take on a different and more profound importance when seen as a constituent of a whole pattern. He ceased to be like the brilliant actor in an otherwise unpersuasively performed play for whose re-entrance one impatiently waits. However in actual life such a character might seem to engross conversation, quench reciprocity, and blanket less voluble people; in the book his role is nothing of the kind. At first we only hear the doctor talking; we do not understand why he talks. Gradually one comes to see that together with his egotism and swagger —Dr. Matthew-Mighty-grain-of-salt-Dante-O'Connor—he has also a desperate disinterestedness and a deep humility. His humility does not often appear so centrally as in the prodigious scene in the empty church, but it is what throughout gives him his helpless power among the helpless. His monologues, brilliant and witty in themselves as they are, are not dictated by an indifference to other human beings, but on the contrary by a hypersensitive awareness of them. When Nora comes to visit him in the night
(Watchman, What of the Night?)
he perceives at once that the only thing he can do for her ('he was extremely put out, having expected someone else')—the only way to 'save the situation'—is to talk torrentially, even though she hardly takes in anything he says, but reverts again and again to her obsession. It is his revulsion against the strain of squeezing himself dry for other people, and getting no sustenance in return, that sends him raving at the end.
The people in my life who have made my life miserable, coming to me to learn of degradation and the night.
But most of the time he is talking to drown the still small wailing and whining of humanity, to make more supportable its shame and less ignoble its misery.

Indeed, such a character as Doctor O'Connor could not be real alone in a gallery of dummies: such a character needs other real, if less conscious, people in order to realize his own reality. I cannot think of any character in the book who has not gone on living in my mind. Felix and his child are oppressively real. Sometimes in a phrase the characters spring to life so suddenly that one is taken aback, as if one had touched a wax-work figure and discovered that it was a live policeman. The doctor says to Nora,
I was doing well enough until you kicked my stone over, and out I came, all moss and eyes.
Robin Vote (the most puzzling of all, because we find her quite real without quite understanding the means by which the author has made her so) is
the vision of an eland coming down an aisle of trees, chapleted with orange-blossoms and bridal veil, a hoof raised in the economy of fear;
and later she has
temples like those of young beasts cutting horns, as if they were sleeping eyes.
Sometimes also a situation, which we had already comprehended loosely, is concentrated into a horror of intensity by a phrase, as when Nora suddenly thinks on seeing the doctor in bed, '
God, children know something they can't tell; they like Red Riding Hood and the wolf in bed!'

The book is not simply a collection of individual portraits; the characters are all knotted together, as people are in real life, by what we may call chance or destiny, rather than by deliberate choice of each other's company: it is the whole pattern that they form, rather than any individual constituent, that is the focus of interest. We come to know them through their effect on each other, and by what they say to each other about the others. And finally, it ought to be superfluous to observe—but perhaps to anyone reading the book for the first time, it is not superfluous—that the book is not a psychopathic study. The miseries that people suffer through their particular abnormalities of temperament are visible on the surface: the deeper design is that of the human misery and bondage which is universal.

In normal lives this misery is mostly concealed; often, what is most wretched of all, concealed from the sufferer more effectively than from the observer. The sick man does not know what is wrong with him; he partly wants to know, and mostly wants to conceal the knowledge from himself. In the Puritan morality that I remember, it was tacitly assumed that if one was thrifty, enterprising, intelligent, practical and prudent in not violating social conventions, one ought to have a happy and 'successful' life. Failure was due to some weakness or perversity peculiar to the individual; but the decent man need have no nightmares. It is now rather more common to assume that all individual misery is the fault of 'society', and is remediable by alterations from without. Fundamentally, the two philosophies, however different they may appear in operation, are the same. It seems to me that all of us, so far as we attach ourselves to created objects and surrender our wills to temporal ends, are eaten by the same worm. Taken in this way,
Nightwood
appears with profounder significance. To regard this group of people as a horrid sideshow of freaks is not only to miss the point, but to confirm our wills and harden our hearts in an inveterate sin of pride.

I should have considered the foregoing paragraph impertinent, and perhaps too pretentious for a preface meant to be a simple recommendation of a book I greatly admire, were it not that one review (at least), intended in praise of the book, has already appeared which would in effect induce the reader to begin with this mistaken attitude. Otherwise, generally, in trying to anticipate a reader's misdirections, one is in danger of provoking him to some other misunderstanding unforeseen. This is a work of creative imagination, not a philosophical treatise. As I said at the beginning, I am conscious of impertinence in introducing the book at all; and to have read a book a good many times does not necessarily put one in the right knowledge of what to say to those who have not yet read it. What I would leave the reader prepared to find is the great achievement of a style, the beauty of phrasing, the brilliance of wit and characterization, and a quality of horror and doom very nearly related to that of Elizabethan tragedy.

1937          T. S. ELIOT

Note to Second Edition

The foregoing preface, as the reader will have just observed, was written twelve years ago. It appeared only in the American edition of
Nightwood,
which was published by Harcourt, Brace & Co. shortly after the publication of the book by Faber & Faber in London. In reprinting the book, Faber & Faber have thought fit to include this preface, which thus appears for the first time in an English edition.

As my admiration for the book has not diminished, and my only motive for revision would be to remove or conceal evidences of my own immaturity at the time of writing—a temptation which may present itself to any critic reviewing his own words at twelve years' distance—I have thought best to leave unaltered a preface which may still, I hope, serve its original purpose of indicating an approach helpful for the new reader.

1949       T.S.E.

Contents

Introduction

Note to Second Edition

CHAPTER ONE  Bow Down

CHAPTER TWO La Somnambule

CHAPTER THREE Night Watch

CHAPTER FOUR The Squatter

CHAPTER FIVE Watchman, what of the Night?

CHAPTER SIX Where the Tree Falls

CHAPTER SEVEN Go Down, Matthew

CHAPTER EIGHT The Possessed

CHAPTER ONE
Bow Down

Early in 1880, in spite of a well-founded suspicion as to the advisability of perpetuating that race which has the sanction of the Lord and the disapproval of the people, Hedvig Volkbein, a Viennese woman of great strength and military beauty, lying upon a canopied bed of a rich spectacular crimson, the valance stamped with the bifurcated wings of the House of Hapsburg, the feather coverlet an envelope of satin on which, in massive and tarnished gold threads, stood the Volkbein arms—gave birth, at the age of forty-five, to an only child, a son, seven days after her physician predicted that she would be taken.

Turning upon this field, which shook to the clatter of morning horses in the street beyond, with the gross splendour of a general saluting the flag, she named him Felix, thrust him from her, and died. The child's father had gone six months previously, a victim of fever. Guido Volkbein, a Jew of Italian descent, had been both a gourmet and a dandy, never appearing in public without the ribbon of some quite unknown distinction tinging his buttonhole with a faint thread. He had been small, rotund, and haughtily timid, his stomach protruding slightly in an upward jutting slope that brought into prominence the buttons of his waistcoat and trousers, marking the exact centre of his body with the obstetric line seen on fruits—the inevitable arc produced by heavy rounds of burgundy, schlagsahne, and beer.

The autumn, binding him about, as no other season, with racial memories, a season of longing and of horror, he had called his weather. Then walking in the Prater he had been seen carrying in a conspicuously clenched fist the exquisite handkerchief of yellow and black linen that cried aloud of the ordinance of 1468, issued by one Pietro Barbo, demanding that, with a rope about its neck, Guido's race should run in the Corso for the amusement of the Christian populace, while ladies of noble birth, sitting upon spines too refined for rest, arose from their seats, and, with the red-gowned cardinals and the
Monsignori,
applauded with that cold yet hysterical abandon of a people that is at once unjust and happy, the very Pope himself shaken down from his hold on heaven with the laughter of a man who forgoes his angels that he may recapture the beast. This memory and the handkerchief that accompanied it had wrought in Guido (as certain flowers brought to a pitch of florid ecstasy no sooner attain their specific type than they fall into its decay) the sum total of what is the Jew. He had walked, hot, incautious and damned, his eyelids quivering over the thick eyeballs, black with the pain of a participation that, four centuries later, made him a victim, as he felt the echo in his own throat of that cry running the
Piazza Montanara
long ago, 'Roba vecchia!'—the degradation by which his people had survived.