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Nostromo (1904) by Joseph Conrad

order from Amazonreviewed by Rachel Murphy

In the fictional South American Republic of Costaguana, the small town of Sulaco is sheltered from the rest of the state by mountain and plainnear the edge of the sombre Gulfo Plácido whose still waters are protected from the ocean gusts—“as if within an enormous semicircular and unroofed temple open to the ocean, with its walls of lofty mountains hung with the mourning draperies of cloud.” In this strange “temple” known as Sulaco, an unholy deity sits throned in the depths of the land: the silver of the mine.

 

The mine, like a cicatrice in the earth, has already destroyed one life, the father of Charles Gould. Charles, born in Costaguana but raised and educated in England, has inherited the infamous “Gould Concession” (i.e., the upkeep of the silver mine) which had been imposed on his father as a fatal “gift” by the unstable powers-that-were. Having received monthly jeremiads from across the sea from a father utterly frustrated and “mine-ridden” ever since Charles was fourteen, Charles too becomes increasingly fascinated by the idea of the mine and its importance to the creation of a peaceful society and stable government (“I pin my faith in material interests”). Undertaking the workings of his fatal gift against his father’s request that he leave well alone, Charles is accompanied by his beautiful, graceful wife, whose character combines the elements of wisdom and empathy that make her the most humanly stable in the novel.

As the mine becomes increasingly a power in the land under the skillful hand of Charles Gould, it also becomes the desired possession of the would-be dictator Pedro Montero, and the town is once again threatened by revolution. For the prosperous of Sulaco, the only chance to save the silver and protect their “interests” is to instigate a counter-revolution of Separation from the rest of the state.

Other characters revealed in Conrad’s immensely complex novel of revolution are the cynical Decoud, a Frenchified dandy and cynic whose love for the beautiful Antonia drives every action of his hand and intellect in the cause of Separation—because, far from being a genuine patriot (or anything else), he is a man who believes in nothing except “the certainty of his own sensations”; or the fascinating and sardonic outcast Dr. Monygham, haunted by an act of betrayal under excruciating torture from years beforean event which bound his fate more irretrievably to the land than anything else could have doneand whose devotion to Mrs. Gould is the motivating fact of his present life; or the brave, bombastic (though rather dense) Captain Mitchell; or the steadfast old revolutionary Giorgio Viola (nicknamed “the Garibaldino” for his unstinting idolatry of Garibaldi), whose strength of character and snowy hair are almost as much a presence in the town as is the snowy head of Higuerota dominating the mountain peaks.

But throwing all else into shadow by comparison is the personality of the Italian seaman Giovanni Battista Fidanza, known as Nostromo. As reader, we are aware of the presence of Nostromo by sheer force of his well-earned reputation, long before we “see” him for any length in action. He is present to us in name from the second chapter, and flashes in and out of a scene like a magnificent ghost, but you must wait until almost halfway through the novel before he appears in any significant part of the action. Young, but with a forcefulness of character, experience and reputation of a man twice his age, he is the captain of the cargo-bearers for Sulaco’s Oceanic Steam Navigation Company run by Captain Mitchell. Nostromowhose very nickname is a corruption of the Italian for “our man”is “the lordly capataz de cargadores, the indispensable man, the tried and trusty Nostromo, the Mediterranean sailor come ashore casually to try his luck in Costaguana”; he is “the magnificent,” “the illustrious capataz”, “the incomparable”, and, above all, “the incorruptible” Nostromo; incorruptible as the silver itself. Riding high and haughty on his silver-grey mare, the silver buttons on his jacket gleaming as contemptuously as his white-toothed grin, with his broad shoulders, black whiskers and blacker looks that might strike terror into the bravest heart; he “was much of a man, that capataz.” While poor himself, he is the go-to man for the rich and prosperous of Sulaco, and as Decoud cynically comments, he “seems to have a talent for being on the spot whenever there is something picturesque to be done.” He is a man of the people, and, like the people, a beast of burden for the ricos.

Therefore, as the plot thickens in the novel’s midpoint and the silver of the mine is threatened by the invasion of the would-be dictator Pedro Montero and his troopsas well as the cruel and mercenary Sotillo who is to arrive by seathere is only one man who might have any chance to sneak the enormous hoard of silverthe result of six months of hard laborout of the town: Nostromo. It is here that Conrad’s world becomes deeper and more majestic as the lighter-boat filled with silver is cast out into the waters of the Gulf, to meet a northbound steamer that will take it out of reach of the Brothers Montero and of Sotillo; and it is here that the secrecy of the lighter’s presence is threatened by a cowardly man who had come aboard unobserved before the lighter had been put to seaand the suspense and adventure begin. It is here in the still waters that Nostromo, seeing his life as for the first time as if he were a soul suspended from itself, becomes aware of the hollowness of a life based solely on a reputation and fine words, and he is increasingly haunted by thoughts of bitterness towards the rich who use him as their jackal. It is here, too, that he decides to take an unexpected revenge.

Nostromo, during the first read, is slow to get going, and confusing in plot and narrative structure. Conrad has an unconventional way of going back-and-forth in time and point-of-view, as if trying to see an event from multiple angles. The politics, too, of this fictional Costaguana I found to be confusing on the first read. But I assure you that it is worth the furrowed brow that might become a permanent fixture during the first half of the novel; once Conrad gets you out to sea on the lighter, the reader is irretrievably drawn in. And the novel’s re-readability value is one of the greatest I’ve known—and, as Oscar Wilde comments, “If one cannot enjoy reading a book over and over again, there is no use in reading it at all”—and the first half becomes more fascinating once one has experienced the whole thread of the narrative. (For an incomparable listening experience, check out Frank Muller’s Recorded Books reading of Nostromo, available through Audible. His deep, dusky baritone might conjure the very ghosts of Azuera from their shadowy haunts—and only such a voice as his could portray the magnificent capataz de cargadores.)

Conrad’s landscape is less one of revolutions and romance than it is of the soul itself. Every significant place and inanimate thing takes on, subtly, a semblance of supernatural life: the silver of the mine; the snows of Higuerota; the ghosts of Azuera; the Placid Gulf and Punta Mala “like a shadow on the sky”; the three Isabels; the lighthouse; the lighter. It is a masterful study of character and of their multifaceted motivations, light or dark; and the Silver itself is like a mirror of them all: Gould’s “subtle infidelity” that puts the silver of the mine over the happiness of his wife; Decoud’s nihilism; Monygham’s infatuation with Mrs. Gould, like an unlawful treasure; Nostromo’s bitterness. Reading it, the thought couldn’t help but cross my mind that the silver is like a precursor to Tolkien’s iconic Ring: a mirror and a tempter of the darker places of the soul. Conrad himself considered it to be his most successful novel, and it certainly must be one of the greatest novels ever written. The sheer beauty of language, complexity of theme and character, and perfection of haunting imagery and atmosphere prove that it is a work that will remain utterly applicable, fascinating, and, without irony, incorruptible.

 

The Professor, by Charlotte Bronte

The Professor (Penguin Classics)

BBC Audiobooks, 2005, unabridged, read by James Wilby 

reviewed by Rachel Murphy

Having been a devoted fan of Jane and Rochester since my mid-teens, I decided to give Bronte’s The Professor a try, on audiobook—though perhaps I was motivated even more by its narrator, the film actor James Wilby (Behind the Lines, A Tale of Two Cities).

The story is of a young Englishman, William Crimsworth, who tries to free himself from a tyrannical employer (his brother) by finding a job abroad. Securing a place as teacher at a boys’ school in Belgium, William is later hired to tutor girls as well, at the neighboring ladies’ seminary. The story, told in first person, deals with his struggles as a teacher, both with his pupils and with the other faculty, whose seemingly duplicitous behavior is inexplicable to William, especially in contrast to the goodness and assiduity of one of his pupils, with whom William eventually falls in love. 

[Read more...]

A Tale of Two Cities, by Charles Dickens

audiobook reader Frank Muller

read by Frank Muller

reviewed by Rachel Murphy 

I first happened upon Frank Muller’s reading of A Tale of Two Cities (Recorded Books, 1986) from our local library last year, and it was clearly a well-used volume of cassettes. The sound quality of at least one of them made it nearly impossible to follow along, especially over the hum of the sewing machine. (Being a full-time seamstress, I often employ audiobooks as companions throughout the day.)

 

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Till We Have Faces: A Myth Retold, by C.S. Lewis

Till We Have Faces: A Myth Retold

reviewed by Rachel Murphy

Till We Have Faces, C.S. Lewis’ retelling of the Cupid and Psyche myth, is the story of the sisters Psyche and Orual, Psyche being the beautiful and innocent (taken by many for a goddess) and Orual being the ugly one, though thoroughly devoted to her sister.

Told in Orual’s voice, the novel is written as her complaint against the gods, as if before a judge. The injustice of her life, as she sees it, primarily revolves around the fact that Psyche was the chosen one for the gods’ favors. Rather than being devoured by the mysterious “Shadowbrute” when she is made an offering of on the Grey Mountain, Psyche is taken by a god to his palace, there to live a happy life and enjoy his love as he comes to her in the darkness. Psyche, however, is forbidden to see the god’s face, or to bring any light into the room.

[Read more...]

Brideshead Revisited, by Evelyn Waugh

Brideshead Revisited

reviewed by Rachel Murphy

I went to the Garden of Love
And saw what I never had seen:
A chapel was built in the midst
Where I used to play on the green…

—from William Blake’s Songs of Experience

When I first attempted to read Brideshead Revistited, I confess that I put it aside rather quickly. Charles Ryder, from whose perspective the story is told, is not easy to warm up to; his cold, jaded view of the army—of life itself, for he had fallen “out of love” with both—imparts a deadness, like a stale air, to the opening pages.  What I did not yet realize is that the reader need not fall in love with Charles to fall in love with the story; and that nothing in the atmosphere is accidental. 

A second difficulty, for me, in becoming engaged in the story was a certain detachment from the setting. Even when there is some warmth, some flicker of vitality struck by the spark of Charles’ memory—for most of the book is a flashback—it was of a world that seemed entirely foreign—or, rather, unattractive—whether the setting was Brideshead Manor, or Oxford.  Here for me was not the Oxford of romance—of Tolkien, Lewis and the Inklings, of books and pubs; nor the Oxford of Newman, whose “dreaming spires” and cloistered walks breathed the ferocious and ascetic energy of the Oxford Movement, that  gentle but crystalline voice perhaps still echoing from the pulpit at St. Mary’s in the grey evening twilight.  No; Ryder’s world, and particularly the world that he finds himself thrown into and dazzled by, is that of the wealthy set, aristocratic and titled; a set whose idea of contentment does not consis of long walks and spirited discussions, the energy of autumn at the beginning of Term, but of “languid” spells of wine and strawberries on hot summer days, of listlessness and of drinking oneself into oblivion.

When a friend told me, however, that Brideshead Revisited was "the book of the twentieth century", I had to give it another chance. And, indeed, I found myself not only going back to the book, and finishing it, but listening (twice) to the audiobook read beautifully by Jeremy Irons. Something about the novel was singularly haunting, though subtle and almost indefinable, and in particular the lovable but sad and elusive character of Lord Sebastian Flyte, one of the most beautiful of literary creations.  

Brideshead Revisited (25th Anniversary Collector's Edition)

It is not, for me, the book of the century, but it is certainly one of them. In the same space of time, I watched with delight the nearly flawless BBC miniseries, starring such actors as Irons (Ryder), Laurence Olivier (Lord Marchmain), Claire Bloom (Lady Marchmain) and, most notably, Anthony Andrews as Sebastian. The secondary character performances, too, are flawless: John Gielgud’s marvelously dry, quirky turn as Ryder’s father, and the unforgettably "flaming" performance of Nickolas Grace as Anthony Blanche.  

What is it about this strange little book, this melancholy little human drama, that has the power of remaining with the reader long afterwards?  Perhaps that it is not merely a “human drama.”  

The novel’s first line is unassuming enough: “When I reached Company C lines, which were at the top of the hill, I paused and looked back at the camp, just coming into full view below me through the grey mist of early morning.”  But just as the whole story, for Ryder, is one of pausing, of looking back in order that what has long been hidden over time—from happy careless years, to languid years, to dead years—might be woven together and understood, so too must the reader pause and look back at the story before things begin to take shape through the mists.          

The first real spark we detect in Ryder is when the second-in-command mentions the name of the abandoned mansion where the army is to set-up camp: Brideshead. “On the instant,” Ryder reflects, “it was as though someone had switched off the wireless, and a voice that had been bawling in my ears…for days beyond number, had been suddenly cut short; an immense silence followed…”  He goes on to narrate to the reader why this place holds such memory for him, and we come to realize that this story is not necessarily about Charles Ryder at all; while at the same time he is expressing what the story is about—in a passive way, as though he too, like us, is a reader caught up in a story not his own, and yet might be changed by it.  

Ryder recalls that as an Oxford undergraduate he had found himself, by “an unpropitious meeting,” befriending a fellow student of questionable character and of lofty birth:  

I knew Sebastian by sight long before I met him. That was unavoidable for, from his
first week, he was the most conspicuous man of his year by reason of his beauty, which was
arresting, and his eccentricities of behaviour which seemed to know no bounds. 

Sebastian is known for his drinking, his shady friends, and for carrying around a teddy bear named Aloysius. He is loved by fellow students because of his “charm”; but is also belittled and misunderstood. He is basically written off as a flake, though a very charming flake.

As the friendship between Sebastian and Charles develops, Charles becomes aware of an unnatural reluctance in Sebastian to allow him access into his more private life, particularly regarding his family—a family that is colorfully described by the more colorful Anthony Blanche as “gruesome.” The acquaintance is unavoidable, however, and Charles becomes intimately involved with the members of the Marchmain family: pious, controlling Lady Marchmain, Sebastian’s mother; the absent father who long ago ran out on the family and is keeping a mistress in a villa in Italy because of his hatred for his wife; the comically dry but faithful Lord Brideshead (nicknamed “Bridey”), the eldest son; the flippant and irreligious debutante sister Julia, longing for prestige and a good marriage; and the youngest child, Cordelia, a simple and honest girl who is in some ways the wisest character in the novel. They are a dysfunctional Catholic family in an Anglican world. Charles, an agnostic, becomes a bit dazzled by the mystique of this wealthy and strange family, and is irreversibly drawn into its circle.

The intimacy with the Marchmains comes at a heavy price, however—Charles’ gradual and indefinable estrangement from Sebastian. A mysterious threat lays heavy upon the seemingly carefree young lord, a threat from a family that he both loves and fears. “He was,” Charles laments, “sick at heart somewhere, I did not know how, and I grieved for him, unable to help.” Drinking more and more heavily and more frequently, Sebastian, a young man still “in love with his own childhood,” finally seeks to escape the world and all of those who, in his mind, threaten his happiness and freedom.  “His constant, despairing prayer was to be let alone…And since Sebastian counted among the intruders his own conscience and all claims of human affection, his days in Arcadia were numbered.”  

It is a curious move of Waugh’s to allow a character as intriguing as Sebastian to seemingly leave the story so quickly. (I say “seemingly” because each reader may judge how much a part he continues to play in absentia.) But in this novel more than most, what is not said is often as important as what is. And Brideshead is nothing if not permeated by a longing for something that is past, gone, elusive; a paradise lost, which might yet be regained, though with difficulty.

It is the agnostic Charles who expresses this need in a singular way later in the novel, after he has become an architectural painter (particularly of houses that are soon to be sold or razed, so that his “arrival seemed often to be only a few paces ahead of
the auctioneers, a presage of doom”):

But as the years passed I began to mourn the loss of something I had known in the drawing-room of Marchmain House and once or twice since, the intensity and singleness and the belief that it was not all done by hand—in a word, the inspiration.

Waugh’s prose is unparalleled in its crystalline simplicity and evocative poetry. Its refined quality gives the writing a subtlety that makes it all too easy sometimes to pass over much that is vitally important to understanding the complex characters. Brideshead lends itself well to multiple readings, even if certain sequences—I am thinking in particular of the Charles-Julia sequence aboard ship—wear a little thin over time. The characters are finely and beautifully drawn; and each in their words sheds light on the others. It must must certainly be argued that every line either spoken by or about Sebastian is like a delicate tile in a complex mosaic: one must put them all together to have any just understanding of him—some understanding of why it is that he feels haunted and hunted, down the nights and down the days (Francis Thompson). 

There are unforgettably wonderful comic moments to lighten the heaviness, too—notably Rex Mottram’s catechesis in Chapter Seven. Waugh never blinks at the idiosyncrasies—even outright hypocrisies—of individual members of the Church of Rome, and yet no novel is more thoroughly Catholic than this. Catholicism is the ever-present theme—and atmosphere, and identity, and mystery—of this world. Faith is the double-edged sword, the stumbling-block, the life and death, the fear and desire, of the novel’s main characters. Nor does Waugh seem to claim that Catholics are, humanly-speaking, any happier than anyone else. Indeed, most of the main characters are in some degree miserable and desperate for happiness. As St. Augustine says better than anyone, “our hearts are restless until they rest in Thee.”  

Moreover, human conceptions of sanctity (e.g. Lady Marchmain) may not be, just perhaps, God’s conception of it; might a depressive dipsomaniac, ever struggling, who has lost much power of will, actually be “very near and dear to God”?

Brideshead Revisited offers a quietly powerful reflection on faith, on holiness, on modernity, and on the timeless pursuit of happiness, which might be better termed “peace”.  "Peace I leave with you; my peace I give to you,” says Christ. “Not as the world gives do I give it to you.”  (John 14:27) For that mysterious Chapel that Blake speaks of in the poem, built upon the playground of childhood, has perhaps, unseen and unsuspected, been there all along, whether we see it or not, like it or not. And its foundation reaches below the green earth; its flame burns into the night for those who have gone far, and yet cannot wholly turn away.
      
        
      

 

Diary of a Country Priest, by George Bernanos

Reviewed by Rachel Murphy

The Diary of a Country Priest: A Novel

“Mine is a parish like all the rest.”

This novel, small and unassuming, catches one off-guard: the perceptive country Curé, in the opening pages of his diary, speaks of the “stale discouragement” of his small parish; of loneliness; of parishioners who are “bored stiff”; of a “cancerous growth.” And from the first this small, quiet French village and parish of Ambricourt takes on a universal character: the village is the world, in miniature.

At first the Curé sounds almost cynical, hardened. And yet it is not so: we soon sense in the young priest who writes these lines an ardent spirit in a fragile body; a man who has been weighed down, but not not crushed, by the staleness and despair of the world around him. He continually fears to succumb to it. “The bad priest,” he reflects, “is the mediocre one.” Here, in his child’s copybook (the first of many an hommage in the novel to Thérèse of Lisieux), he resolves to keep a diary for the next 12 months. He desires to “show no mercy”; to “discover [his] own truth”; and then to burn it when finished.

He traces not only his own thoughts with complete openness (“I will…force myself to write exactly what comes into my mind, without picking and choosing…”), but records the many events and conversations with fellow parishioners, priests, and others. Indeed, the conversations are nearly monologues. Recording faithfully the essence of what was said to him, he shows his utter humility—indeed, guilelessness —in trying to understand not only himself, but those around him; to pluck the mysterious heart of God’s workings in the world.

The entries address a variety of issues—poverty, industrialization, lust, despair, joy, the Cross, the Mother of God—in a musing way; a randomness like life itself, from both the Cure’s mind and that of others of many different viewpoints, quoted at length. And yet strangely, mysteriously, by the end of the novel there is such a clear sense of wholeness, of an unbroken worldview, that one senses in the thrust of the priest’s obscure life a divine purpose; an unfolding of a flower; a life beautiful in its very hiddenness, its seeming poverty.

Among those whose words he records is the older, wizened Curé de Torcy, who sums up the world’s lethargy by lamenting that man “has lost the soul of childhood.” (Again, a strong current of Thérèse of Lisieux’s doctrine runs throughout the novel.) We have lost the daily sense of the need of God, and man’s inevitable state of powerlessness, which might and should be the wellspring of his joy—a childlike abandonment into the hands of the Father—is turned into bitterness and despair.

The priest’s utter frankness in confessing the struggles and humiliations that he faces daily, captures the reader’s heart: his failing attempt to start a sports club (he himself is anything but athletic, and has no interest in sports); the mocking flirtations of the young girls in his catechism class, in response to his attempt to inspire them with ardor for Holy Communion; reproofs and rebuffs from his superiors; his “superhuman clumsiness,” as he calls it; his naïveté and impracticality in financial matters. He tries to hide the fact that his cassock has become too large for him, that he is losing weight and cannot eat (stale bread dipped in wine is nearly all that he can stomach), and he continually battles stomach pains which he calls “mere discomforts.” In short, his health is failing.

He faces, too, the challenge of anger and despair in the souls of individual parishioners, and with varied success—but always with an intense empathy and understanding—helps them in their struggle. He himself feels this turmoil, from within. It is this dark obscurity of faith which is a continual—and, perhaps, the dominant—thread in the Diary.

* * *

“I breathe, I inhale the night…”

This darkness—perhaps as striking (or more so) than the recurrence of the theme of joy, of childlike simplicity—is particularly Thérèsian. It is the hairsbreadth between the abyss of despair and the summit of hope. Sleepless nights, interior darkness, incommunicable physical and mental anguish; such is his lot now. He fears his heart is being hardened against all, against God himself, who is his life: “I can feel no compassion…My solitude is complete and hateful. I can feel no pity for myself. Supposing I were never to love again!”

Nor can he pray as he feels he ought. Will he ever be able to pray again? “A void was behind me,” he writes. “And in front a wall, a wall of darkness.” This wholly echoes Thérèse: God became, for her, no longer hidden only by the thin veil as formerly; now it is a wall, a thick wall that reaches to the heavens, blocking out the stars.

And yet this very anguish shows his extreme warmth and sensitiveness; his actions show how deeply his heart reaches for others, how deeply it loves. Without consideration for himself or others’ perceptions, he tries to bring comfort to the lost sheep, even when he feels nothing reciprocated. And, when there is finally a spark, a conversion, it is radiant, as in the passage about Madame la Comtesse, after her death:

‘Be at peace,’ I told her. And she had knelt to receive this peace. May she keep it for ever. It will be I that gave it her. O miracle—thus to be able to give what we ourselves do not possess, sweet miracle of our empty hands! Hope which was shrivelling in my heart flowered again in hers; the spirit of prayer which I thought lost in me for ever was given back to her by God…Lord, I am stripped bare of all things, as you alone can strip us bare, whose fearful care nothing escapes, nor your terrible love! I lifted the muslin from her face, and stroked her high, pure forehead, full of silence. And poor as I am, an insignificant little priest, looking upon this woman only yesterday so far my superior in age, birth, fortune, intellect, I still knew—yes, knew—what fatherhood means.

It is the Curé’s simplicity, his dauntless truth-telling in spite of feeling his immense powerlessness and insufficiency, that unwittingly provokes a deep response in those with whom he is in contact—the readers of his diary included. “Your simplicity,” Monsieur le Comte says perceptively, “is a kind of flame which scorches them. You go through the world with that lowly smile of yours as though you begged the world their pardon for being alive, while all the time you carry a torch which you seem to mistake for a crozier.”

The Curé seems to bear within his own soul the cross of the despairing lethargy of mankind, its incurable sadness—incurable, that is, without the Father, from whom even Jesus was estranged in his last agony.

“You’re sad,” observes the girl who had formerly teased him during class, with whom he was finally resolved. “You’re sad even when you smile. I think if only I knew why you was sad—I shouldn’t be wicked no more.” He responds: “I’m sad…because God isn’t loved enough.” (Again, an echo of Thérèse’s lament, of Aug. 7, 1897, less than two months before her death: “Oh, how little God is loved on this earth…! No, God isn’t loved very much.”)

And in his body, too, he bears this “cancerous growth”, literally: his young life is being consumed by a cancer of the stomach.

* * *

“I only succeed in small things…”

“For,” George Eliot reflects in Middlemarch, “if we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel’s heart beat, and we should die of that roar which lies on the other side of silence.”

Here, perhaps, is the greatness of Bernanos’ Diary of a Country Priest; its frightening and poetic penetration into the very life of things—into ordinary life—and the greatness of the soul, however hidden, unknown to himself. The writing is both lucid and poetic, and conveys an intense realism. Of special note is the Curé de Torcy’s astounding reflections on Our Lady in Chapter Six, which seems to summarize the very greatness of those like the poor priest of Ambricourt.

The closing pages, expressing the reconciling peace within himself, are astounding. The victorious acceptance of his utter insufficiency is a paradoxically liberating echo of his French sister of a generation earlier: “As for me,” Thérèse remarked to her sister on August 13, 1897, “I have lights only to see my little nothingness. This does me more good than all the lights on the faith.” On death, too, his reflections have this liberating beauty, ending on the note that “human agony is beyond all an act of love,” however insufficiently borne; Bernanos captures in the finale a harmonizing of all that has gone before. One feels that this one soul has had a far greater impact in the divine landscape than many whose lives were far noisier in the world, whose names are remembered in history books. As for this country priest, it is fitting that even his name remains unknown to the end.

Diary of a Country Priest, by Georges Bernanos

The Diary of a Country Priest: A Novel

“An Insignificant Little Priest”:

by Rachel Murphy

“Mine is a parish like all the rest.”

This novel, small and unassuming, catches one off-guard; the perceptive country Curé, in the opening pages of his diary, speaks of the “stale discouragement” of his small parish; of loneliness; of parishioners who are “bored stiff”; of a “cancerous growth.” And from the first this small, quiet French village and parish of Ambricourt takes on a universal character: the village is the world, in miniature.

At first the Curé sounds almost cynical, hardened. And yet it is not so; we soon sense in the young priest who writes these lines an ardent spirit in a fragile body; a man who has been weighed down, but not not crushed, by the staleness and despair of the world around him. He continually fears to succumb to it. “The bad priest,” he reflects, “is the mediocre one.” Here, in his child’s copybook (the first of many an hommage in the novel to Thérèse of Lisieux), he resolves to keep a diary for the next 12 months. He desires to “show no mercy”; to “discover [his] own truth”; and then to burn it when finished.

He traces not only his own thoughts with complete openness (“I will…force myself to write exactly what comes into my mind, without picking and choosing…”), but records the many events and conversations with fellow parishioners, priests, and others. Indeed, the conversations are nearly monologues. Recording faithfully the essence of what was said to him, he shows his utter humility—indeed, guilelessness —in trying to understand not only himself, but those around him; to pluck the mysterious heart of God’s workings in the world.

The entries address a variety of issues—poverty, industrialization, lust, despair, joy, the Cross, the Mother of God—in a musing way; a randomness like life itself, from both the Cure’s mind and that of others of many different viewpoints, quoted at length. And yet strangely, mysteriously, by the end of the novel there is such a clear sense of wholeness, of an unbroken worldview, that one senses in the thrust of the priest’s obscure life a divine purpose; an unfolding of a flower; a life beautiful in its very hiddenness, its seeming poverty.

Among those whose words he records is the older, wizened Curé de Torcy, who sums up the world’s lethargy by lamenting that man “has lost the soul of childhood.” (Again, a strong current of Thérèse of Lisieux’s doctrine runs throughout the novel.) We have lost the daily sense of the need of God, and man’s inevitable state of powerlessness, which might and should be the wellspring of his joy—a childlike abandonment into the hands of the Father—is turned into bitterness and despair.

The priest’s utter frankness in confessing the struggles and humiliations that he faces daily, captures the reader’s heart: his failing attempt to start a sports club (he himself is anything but athletic, and has no interest in sports); the mocking flirtations of the young girls in his catechism class, in response to his attempt to inspire them with ardor for Holy Communion; reproofs and rebuffs from his superiors; his “superhuman clumsiness,” as he calls it; his naïveté and impracticality in financial matters. He tries to hide the fact that his cassock has become too large for him, that he is losing weight and cannot eat (stale bread dipped in wine is nearly all that he can stomach), and he continually battles stomach pains which he calls “mere discomforts.” In short, his health is failing.

He faces, too, the challenge of anger and despair in the souls of individual parishioners, and with varied success—but always with an intense empathy and understanding—helps them in their struggle. He himself feels this turmoil, from within. It is this dark obscurity of faith which is a continual—and, perhaps, the dominant—thread in the Diary.

* * *

“I breathe, I inhale the night…”

This darkness—perhaps as striking (or more so) than the recurrence of the theme of joy, of childlike simplicity—is particularly Thérèsian. It is the hairsbreadth between the abyss of despair and the summit of hope. Sleepless nights, interior darkness, incommunicable physical and mental anguish; such is his lot now. He fears his heart is being hardened against all, against God himself, who is his life: “I can feel no compassion…My solitude is complete and hateful. I can feel no pity for myself. Supposing I were never to love again!”

Nor can he pray as he feels he ought. Will he ever be able to pray again? “A void was behind me,” he writes. “And in front a wall, a wall of darkness.” This wholly echoes Thérèse: God became, for her, no longer hidden only by the thin veil as formerly; now it is a wall, a thick wall that reaches to the heavens, blocking out the stars.

And yet this very anguish shows his extreme warmth and sensitiveness; his actions show how deeply his heart reaches for others, how deeply it loves. Without consideration for himself or others’ perceptions, he tries to bring comfort to the lost sheep, even when he feels nothing reciprocated. And, when there is finally a spark, a conversion, it is radiant, as in the passage about Madame la Comtesse, after her death:

‘Be at peace,’ I told her. And she had knelt to receive this peace. May she keep it for ever. It will be I that gave it her. O miracle—thus to be able to give what we ourselves do not possess, sweet miracle of our empty hands! Hope which was shrivelling in my heart flowered again in hers; the spirit of prayer which I thought lost in me for ever was given back to her by God…Lord, I am stripped bare of all things, as you alone can strip us bare, whose fearful care nothing escapes, nor your terrible love! I lifted the muslin from her face, and stroked her high, pure forehead, full of silence. And poor as I am, an insignificant little priest, looking upon this woman only yesterday so far my superior in age, birth, fortune, intellect, I still knew—yes, knew—what fatherhood means.

It is the Curé’s simplicity, his dauntless truth-telling in spite of feeling his immense powerlessness and insufficiency, that unwittingly provokes a deep response in those with whom he is in contact—the readers of his diary included. “Your simplicity,” Monsieur le Comte says perceptively, “is a kind of flame which scorches them. You go through the world with that lowly smile of yours as though you begged the world their pardon for being alive, while all the time you carry a torch which you seem to mistake for a crozier.”

The Curé seems to bear within his own soul the cross of the despairing lethargy of mankind, its incurable sadness—incurable, that is, without the Father, from whom even Jesus was estranged in his last agony.

“You’re sad,” observes the girl who had formerly teased him during class, with whom he was finally resolved. “You’re sad even when you smile. I think if only I knew why you was sad—I shouldn’t be wicked no more. He responds: “I’m sad…because God isn’t loved enough.” (Again, an echo of Thérèse’s lament, of Aug. 7, 1897, less than two months before her death: “Oh, how little God is loved on this earth…! No, God isn’t loved very much.”)

And in his body, too, he bears this “cancerous growth”, literally: his young life is being consumed by a cancer of the stomach.

* * *

“I only succeed in small things…”

“For,” George Eliot reflects in Middlemarch, “if we had a keen vision and feeling of all ordinary human life, it would be like hearing the grass grow and the squirrel’s heart beat, and we should die of that roar which lies on the other side of silence.”

Here, perhaps, is the greatness of Bernanos’ Diary of a Country Priest; its frightening and poetic penetration into the very life of things—into ordinary life—and the greatness of the soul, however hidden, unknown to himself. The writing is both lucid and poetic, and conveys an intense realism. Of special note is the Curé de Torcy’s astounding reflections on Our Lady in Chapter Six, which seems to summarize the very greatness of those like the poor priest of Ambricourt.

The closing pages, expressing the reconciling peace within himself, are astounding. The victorious acceptance of his utter insufficiency is a paradoxically liberating echo of his French sister of a generation earlier: “As for me,” Thérèse remarked to her sister on August 13, 1897, “I have lights only to see my little nothingness. This does me more good than all the lights on the faith.” On death, too, his reflections have this liberating beauty, ending on the note that “human agony is beyond all an act of love,” however insufficiently borne; Bernanos captures in the finale a harmonizing of all that has gone before. One feels that this one soul has had a far greater impact in the divine landscape than many whose lives were far noisier in the world, whose names are remembered in history books. As for this country priest, it is fitting that even his name remains unknown to the end.

The Song of the Scaffold by Gertrud von le Fort

The Song at the Scaffold: A Novel of Horror and Holiness in the Reign of Terror

Reviewed by Rachel Murphy

I happened to pick up this little novella while staying at the home of friends of mine while they were away. (They had set aside their little “library” room for me—a dangerous prospect!)

Written in the style of a letter from an “eyewitness” to the execution of the 16 Carmelite martyrs of Compiegne near the end of France’s Reign of Terror, July 1794, it is a partially fictitious rendering of a historical event, but no less compelling for the liberties taken. Indeed, I found myself disappointed that there was no real Blanche de la Force.

This novella was also the source of inspiration for Georges Bernanos’ last work, Dialogues of the Carmelites.

The Song is immediately compelling by the “force” of its strange heroine, an invention of the author. Contrary to her name, Blanche de la Force is timid as a rabbit, having unnatural and an unreasonable degree of fear—from childhood—of insignificant things; and indeed, of all life itself…and of death. When she is of age she seeks entrance into the Carmel of Compiegne—in part, to seek refuge from the terrors of the world. Blanche is admitted—although reluctantly—because of the support of the prioress, and in spite of the objections from the forceful personality of Marie of the Incarnation, who, from the first, cannot comprehend the timid personality of Blanche, and what seems to be her lack of heroic zeal.

As the novel progresses, Blanche struggles to overcome this unreasoning fear that possesses her, although it seems that all the good will in the world cannot take this cross from her. Like Jesus in his agony in Gethsemane, she bears this fear, somehow, mysteriously, on behalf of others. Like a symbolic figure juxaposed with the Revolution’s mock goddess of Reason or Liberty, Blanche seems to represent within herself the Terror of the times. Later, when Marie of the Incarnation is temporarily acting in the prioress’s stead—and as Robespierre’s Reign of Terror is at its height—she proposes that the community make a voluntary vow of martyrdom, and the struggle of fear within Blanche reaches its climax.

Simply and beautifully written, Song at the Scaffold is engaging from the first…it is a short read, and nearly impossible to lay aside, once begun. Its characters are wholly compelling, and its themes thought-provoking. A wonderful book for young adults and adults, and a nice complement to the study of the French Revolution.

Gertrud von le Fort seems to challenge our sense of the heroic, and questions whether timidity and fear are not actually less dangerous than the tendency to pride and presumption of more great-minded people. We must have good will, and great effort; but all the human effort in the world can do nothing without the grace of God; indeed, that “His power is made perfect in weakness,” a strange and paridoxical triumph.

 

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