TWILIGHT IN ITALY

By D. H. Lawrence

1916



CONTENTS

THE CRUCIFIX ACROSS THE MOUNTAINS

ON THE LAGO DI GARDA 1 The Spinner and the Monks 2 The Lemon Gardens 3 The Theatre 4 San Gaudenzio 5 The Dance 6 Il Duro 7 John

ITALIANS IN EXILE

THE RETURN JOURNEY



The Crucifix Across the Mountains

The imperial road to Italy goes from Munich across the Tyrol, through Innsbruck and Bozen to Verona, over the mountains. Here the great processions passed as the emperors went South, or came home again from rosy Italy to their own Germany.

And how much has that old imperial vanity clung to the German soul? Did not the German kings inherit the empire of bygone Rome? It was not a very real empire, perhaps, but the sound was high and splendid.

Maybe a certain Groessenwahn is inherent in the German nature. If only nations would realize that they have certain natural characteristics, if only they could understand and agree to each other's particular nature, how much simpler it would all be.

The imperial procession no longer crosses the mountains, going South. That is almost forgotten, the road has almost passed out of mind. But still it is there, and its signs are standing.

The crucifixes are there, not mere attributes of the road, yet still having something to do with it. The imperial processions, blessed by the Pope and accompanied by the great bishops, must have planted the holy idol like a new plant among the mountains, there where it multiplied and grew according to the soil, and the race that received it.

As one goes among the Bavarian uplands and foothills, soon one realizes here is another land, a strange religion. It is a strange country, remote, out of contact. Perhaps it belongs to the forgotten, imperial processions.

Coming along the clear, open roads that lead to the mountains, one scarcely notices the crucifixes and the shrines. Perhaps one's interest is dead. The crucifix itself is nothing, a factory-made piece of sentimentalism. The soul ignores it.

But gradually, one after another looming shadowily under their hoods, the crucifixes seem to create a new atmosphere over the whole of the countryside, a darkness, a weight in the air that is so unnaturally bright and rare with the reflection from the snows above, a darkness hovering just over the earth. So rare and unearthly the light is, from the mountains, full of strange radiance. Then every now and again recurs the crucifix, at the turning of an open, grassy road, holding a shadow and a mystery under its pointed hood.

I was startled into consciousness one evening, going alone over a marshy place at the foot of the mountains, when the sky was pale and unearthly, invisible, and the hills were nearly black. At a meeting of the tracks was a crucifix, and between the feet of the Christ a handful of withered poppies. It was the poppies I saw, then the Christ.

It was an old shrine, the wood-sculpture of a Bavarian peasant. The Christ was a peasant of the foot of the Alps. He had broad cheekbones and sturdy limbs. His plain, rudimentary face stared fixedly at the hills, his neck was stiffened, as if in resistance to the fact of the nails and the cross, which he could not escape. It was a man nailed down in spirit, but set stubbornly against the bondage and the disgrace. He was a man of middle age, plain, crude, with some of the meanness of the peasant, but also with a kind of dogged nobility that does not yield its soul to the circumstance. Plain, almost blank in his soul, the middle-aged peasant of the crucifix resisted unmoving the misery of his position. He did not yield. His soul was set, his will was fixed. He was himself, let his circumstances be what they would, his life fixed down.

Across the marsh was a tiny square of orange-coloured light, from the farm-house with the low, spreading roof. I remembered how the man and his wife and the children worked on till dark, silent and intent, carrying the hay in their arms out of the streaming thunder-rain into the shed, working silent in the soaking rain.

The body bent forward towards the earth, closing round on itself; the arms clasped full of hay, clasped round the hay that presses soft and close to the breast and the body, that pricks heat into the arms and the skin of the breast, and fills the lungs with the sleepy scent of dried herbs: the rain that falls heavily and wets the shoulders, so that the shirt clings to the hot, firm skin and the rain comes with heavy, pleasant coldness on the active flesh, running in a trickle down towards the loins, secretly; this is the peasant, this hot welter of physical sensation. And it is all intoxicating. It is intoxicating almost like a soporific, like a sensuous drug, to gather the burden to one's body in the rain, to stumble across the living grass to the shed, to relieve one's arms of the weight, to throw down the hay on to the heap, to feel light and free in the dry shed, then to return again into the chill, hard rain, to stoop again under the rain, and rise to return again with the burden.

It is this, this endless heat and rousedness of physical sensation which keeps the body full and potent, and flushes the mind with a blood heat, a blood sleep. And this sleep, this heat of physical experience, becomes at length a bondage, at last a crucifixion. It is the life and the fulfilment of the peasant, this flow of sensuous experience. But at last it drives him almost mad, because he cannot escape.

For overhead there is always the strange radiance of the mountains, there is the mystery of the icy river rushing through its pink shoals into the darkness of the pine-woods, there is always the faint tang of ice on the air, and the rush of hoarse-sounding water.

And the ice and the upper radiance of snow are brilliant with timeless immunity from the flux and the warmth of life. Overhead they transcend all life, all the soft, moist fire of the blood. So that a man must needs live under the radiance of his own negation.

There is a strange, clear beauty of form about the men of the Bavarian highlands, about both men and women. They are large and clear and handsome in form, with blue eyes very keen, the pupil small, tightened, the iris keen, like sharp light shining on blue ice. Their large, full-moulded limbs and erect bodies are distinct, separate, as if they were perfectly chiselled out of the stuff of life, static, cut off. Where they are everything is set back, as in a clear frosty air.

Their beauty is almost this, this strange, clean-cut isolation, as if each one of them would isolate himself still further and for ever from the rest of his fellows.

Yet they are convivial, they are almost the only race with the souls of artists. Still they act the mystery plays with instinctive fullness of interpretation, they sing strangely in the mountain fields, they love make-belief and mummery, their processions and religious festivals are profoundly impressive, solemn, and rapt.

It is a race that moves on the poles of mystic sensual delight. Every gesture is a gesture from the blood, every expression is a symbolic utterance.

For learning there is sensuous experience, for thought there is myth and drama and dancing and singing. Everything is of the blood, of the senses. There is no mind. The mind is a suffusion of physical heat, it is not separated, it is kept submerged.

At the same time, always, overhead, there is the eternal, negative radiance of the snows. Beneath is life, the hot jet of the blood playing elaborately. But above is the radiance of changeless not-being. And life passes away into this changeless radiance. Summer and the prolific blue-and-white flowering of the earth goes by, with the labour and the ecstasy of man, disappears, and is gone into brilliance that hovers overhead, the radiant cold which waits to receive back again all that which has passed for the moment into being.

The issue is too much revealed. It leaves the peasant no choice. The fate gleams transcendent above him, the brightness of eternal, unthinkable not-being. And this our life, this admixture of labour and of warm experience in the flesh, all the time it is steaming up to the changeless brilliance above, the light of the everlasting snows. This is the eternal issue.

Whether it is singing or dancing or play-acting or physical transport of love, or vengeance or cruelty, or whether it is work or sorrow or religion, the issue is always the same at last, into the radiant negation of eternity. Hence the beauty and completeness, the finality of the highland peasant. His figure, his limbs, his face, his motion, it is all formed in beauty, and it is all completed. There is no flux nor hope nor becoming, all is, once and for all. The issue is eternal, timeless, and changeless. All being and all passing away is part of the issue, which is eternal and changeless. Therefore there is no becoming and no passing away. Everything is, now and for ever. Hence the strange beauty and finality and isolation of the Bavarian peasant.

It is plain in the crucifixes. Here is the essence rendered in sculpture of wood. The face is blank and stiff, almost expressionless. One realizes with a start how unchanging and conventionalized is the face of the living man and woman of these parts, handsome, but motionless as pure form. There is also an underlying meanness, secretive, cruel. It is all part of the beauty, the pure, plastic beauty. The body also of the Christus is stiff and conventionalized, yet curiously beautiful in proportion, and in the static tension which makes it unified into one clear thing. There is no movement, no possible movement. The being is fixed, finally. The whole body is locked in one knowledge, beautiful, complete. It is one with the nails. Not that it is languishing or dead. It is stubborn, knowing its own undeniable being, sure of the absolute reality of the sensuous experience. Though he is nailed down upon an irrevocable fate, yet, within that fate he has the power and the delight of all sensuous experience. So he accepts the fate and the mystic delight of the senses with one will, he is complete and final. His sensuous experience is supreme, a consummation of life and death at once.

It is the same at all times, whether it is moving with the scythe on the hill-slopes, or hewing the timber, or steering the raft down the river which is all effervescent with ice; whether it is drinking in the Gasthaus, or making love, or playing some mummer's part, or hating steadily and cruelly, or whether it is kneeling in spellbound subjection in the incense-filled church, or walking in the strange, dark, subject-procession to bless the fields, or cutting the young birch-trees for the feast of Frohenleichnam, it is always the same, the dark, powerful mystic, sensuous experience is the whole of him, he is mindless and bound within the absoluteness of the issue, the unchangeability of the great icy not-being which holds good for ever, and is supreme.

Passing further away, towards Austria, travelling up the Isar, till the stream becomes smaller and whiter and the air is colder, the full glamour of the northern hills, which are so marvellously luminous and gleaming with flowers, wanes and gives way to a darkness, a sense of ominousness. Up there I saw another little Christ, who seemed the very soul of the place. The road went beside the river, that was seething with snowy ice-bubbles, under the rocks and the high, wolf-like pine-trees, between the pinkish shoals. The air was cold and hard and high, everything was cold and separate. And in a little glass case beside the road sat a small, hewn Christ, the head resting on the hand; and he meditates, half-wearily, doggedly, the eyebrows lifted in strange abstraction, the elbow resting on the knee. Detached, he sits and dreams and broods, wearing his little golden crown of thorns, and his little cloak of red flannel that some peasant woman has stitched for him.

No doubt he still sits there, the small, blank-faced Christ in the cloak of red flannel, dreaming, brooding, enduring, persisting. There is a wistfulness about him, as if he knew that the whole of things was too much for him. There was no solution, either, in death. Death did not give the answer to the soul's anxiety. That which is, is. It does not cease to be when it is cut. Death cannot create nor destroy. What is, is.

The little brooding Christ knows this. What is he brooding, then? His static patience and endurance is wistful. What is it that he secretly yearns for, amid all the placidity of fate? 'To be, or not to be,' this may be the question, but is it not a question for death to answer. It is not a question of living or not-living. It is a question of being—to be or not to be. To persist or not to persist, that is not the question; neither is it to endure or not to endure. The issue, is it eternal not-being? If not, what, then, is being? For overhead the eternal radiance of the snow gleams unfailing, it receives the efflorescence of all life and is unchanged, the issue is bright and immortal, the snowy not-being. What, then, is being?

As one draws nearer to the turning-point of the Alps, towards the culmination and the southern slope, the influence of the educated world is felt once more. Bavaria is remote in spirit, as yet unattached. Its crucifixes are old and grey and abstract, small like the kernel of the truth. Further into Austria they become new, they are painted white, they are larger, more obtrusive. They are the expressions of a later, newer phase, more introspective and self-conscious. But still they are genuine expressions of the people's soul.

Often one can distinguish the work of a particular artist here and there in a district. In the Zemm valley, in the heart of the Tyrol, behind Innsbruck, there are five or six crucifixes by one sculptor. He is no longer a peasant working out an idea, conveying a dogma. He is an artist, trained and conscious, probably working in Vienna. He is consciously trying to convey a feeling, he is no longer striving awkwardly to render a truth, a religious fact.

The chief of his crucifixes stands deep in the Klamm, in the dank gorge where it is always half-night. The road runs under the rock and the trees, half-way up the one side of the pass. Below, the stream rushes ceaselessly, embroiled among great stones, making an endless loud noise. The rock face opposite rises high overhead, with the sky far up. So that one is walking in a half-night, an underworld. And just below the path, where the pack-horses go climbing to the remote, infolded villages, in the cold gloom of the pass hangs the large, pale Christ. He is larger than life-size. He has fallen forward, just dead, and the weight of the full-grown, mature body hangs on the nails of the hands. So the dead, heavy body drops forward, sags, as if it would tear away and fall under its own weight.

It is the end. The face is barren with a dead expression of weariness, and brutalized with pain and bitterness. The rather ugly, passionate mouth is set for ever in the disillusionment of death. Death is the complete disillusionment, set like a seal over the whole body and being, over the suffering and weariness and the bodily passion.

The pass is gloomy and damp, the water roars unceasingly, till it is almost like a constant pain. The driver of the pack-horses, as he comes up the narrow path in the side of the gorge, cringes his sturdy cheerfulness as if to obliterate himself, drawing near to the large, pale Christ, and he takes his hat off as he passes, though he does not look up, but keeps his face averted from the crucifix. He hurries by in the gloom, climbing the steep path after his horses, and the large white Christ hangs extended above.

The driver of the pack-horses is afraid. The fear is always there in him, in spite of his sturdy, healthy robustness. His soul is not sturdy. It is blenched and whitened with fear. The mountains are dark overhead, the water roars in the gloom below. His heart is ground between the mill-stones of dread. When he passes the extended body of the dead Christ he takes off his hat to the Lord of Death. Christ is the Deathly One, He is Death incarnate.

And the driver of the pack-horses acknowledges this deathly Christ as supreme Lord. The mountain peasant seems grounded upon fear, the fear of death, of physical death. Beyond this he knows nothing. His supreme sensation is in physical pain, and in its culmination. His great climax, his consummation, is death. Therefore he worships it, bows down before it, and is fascinated by it all the while. It is his fulfilment, death, and his approach to fulfilment is through physical pain.

And so these monuments to physical death are found everywhere in the valleys. By the same hand that carved the big Christ, a little further on, at the end of a bridge, was another crucifix, a small one. This Christ had a fair beard, and was thin, and his body was hanging almost lightly, whereas the other Christ was large and dark and handsome. But in this, as well as in the other, was the same neutral triumph of death, complete, negative death, so complete as to be abstract, beyond cynicism in its completeness of leaving off.

Everywhere is the same obsession with the fact of physical pain, accident, and sudden death. Wherever a misfortune has befallen a man, there is nailed up a little memorial of the event, in propitiation of the God of hurt and death. A man is standing up to his waist in water, drowning in full stream, his arms in the air. The little painting in its wooden frame is nailed to the tree, the spot is sacred to the accident. Again, another little crude picture fastened to a rock: a tree, falling on a man's leg, smashes it like a stalk, while the blood flies up. Always there is the strange ejaculation of anguish and fear, perpetuated in the little paintings nailed up in the place of the disaster.

This is the worship, then, the worship of death and the approaches to death, physical violence, and pain. There is something crude and sinister about it, almost like depravity, a form of reverting, turning back along the course of blood by which we have come.

Turning the ridge on the great road to the south, the imperial road to Rome, a decisive change takes place. The Christs have been taking on various different characters, all of them more or less realistically conveyed. One Christus is very elegant, combed and brushed and foppish on his cross, as Gabriele D'Annunzio's son posing as a martyred saint. The martyrdom of this Christ is according to the most polite convention. The elegance is very important, and very Austrian. One might almost imagine the young man had taken up this striking and original position to create a delightful sensation among the ladies. It is quite in the Viennese spirit. There is something brave and keen in it, too. The individual pride of body triumphs over every difficulty in the situation. The pride and satisfaction in the clean, elegant form, the perfectly trimmed hair, the exquisite bearing, are more important than the fact of death or pain. This may be foolish, it is at the same time admirable.

But the tendency of the crucifix, as it nears the ridge to the south, is to become weak and sentimental. The carved Christs turn up their faces and roll back their eyes very piteously, in the approved Guido Reni fashion. They are overdoing the pathetic turn. They are looking to heaven and thinking about themselves, in self-commiseration. Others again are beautiful as elegies. It is dead Hyacinth lifted and extended to view, in all his beautiful, dead youth. The young, male body droops forward on the cross, like a dead flower. It looks as if its only true nature were to be dead. How lovely is death, how poignant, real, satisfying! It is the true elegiac spirit.

Then there are the ordinary, factory-made Christs, which are not very significant. They are as null as the Christs we see represented in England, just vulgar nothingness. But these figures have gashes of red, a red paint of blood, which is sensational.

Beyond the Brenner, I have only seen vulgar or sensational crucifixes. There are great gashes on the breast and the knees of the Christ-figure, and the scarlet flows out and trickles down, till the crucified body has become a ghastly striped thing of red and white, just a sickly thing of striped red.

They paint the rocks at the corners of the tracks, among the mountains; a blue and white ring for the road to Ginzling, a red smear for the way to St Jakob. So one follows the blue and white ring, or the three stripes of blue and white, or the red smear, as the case may be. And the red on the rocks, the dabs of red paint, are of just the same colour as the red upon the crucifixes; so that the red upon the crucifixes is paint, and the signs on the rocks are sensational, like blood.

I remember the little brooding Christ of the Isar, in his little cloak of red flannel and his crown of gilded thorns, and he remains real and dear to me, among all this violence of representation.

'Couvre-toi de gloire, Tartarin—couvre-toi de flanelle.' Why should it please me so that his cloak is of red flannel?

In a valley near St Jakob, just over the ridge, a long way from the railway, there is a very big, important shrine by the roadside. It is a chapel built in the baroque manner, florid pink and cream outside, with opulent small arches. And inside is the most startling sensational Christus I have ever seen. He is a big, powerful man, seated after the crucifixion, perhaps after the resurrection, sitting by the grave. He sits sideways, as if the extremity were over, finished, the agitation done with, only the result of the experience remaining. There is some blood on his powerful, naked, defeated body, that sits rather hulked. But it is the face which is so terrifying. It is slightly turned over the hulked, crucified shoulder, to look. And the look of this face, of which the body has been killed, is beyond all expectation horrible. The eyes look at one, yet have no seeing in them, they seem to see only their own blood. For they are bloodshot till the whites are scarlet, the iris is purpled. These red, bloody eyes with their stained pupils, glancing awfully at all who enter the shrine, looking as if to see through the blood of the late brutal death, are terrible. The naked, strong body has known death, and sits in utter dejection, finished, hulked, a weight of shame. And what remains of life is in the face, whose expression is sinister and gruesome, like that of an unrelenting criminal violated by torture. The criminal look of misery and hatred on the fixed, violated face and in the bloodshot eyes is almost impossible. He is conquered, beaten, broken, his body is a mass of torture, an unthinkable shame. Yet his will remains obstinate and ugly, integral with utter hatred.

It is a great shock to find this figure sitting in a handsome, baroque, pink-washed shrine in one of those Alpine valleys which to our thinking are all flowers and romance, like the picture in the Tate Gallery. 'Spring in the Austrian Tyrol' is to our minds a vision of pristine loveliness. It contains also this Christ of the heavy body defiled by torture and death, the strong, virile life overcome by physical violence, the eyes still looking back bloodshot in consummate hate and misery.

The shrine was well kept and evidently much used. It was hung with ex-voto limbs and with many gifts. It was a centre of worship, of a sort of almost obscene worship. Afterwards the black pine-trees and the river of that valley seemed unclean, as if an unclean spirit lived there. The very flowers seemed unnatural, and the white gleam on the mountain-tops was a glisten of supreme, cynical horror.

After this, in the populous valleys, all the crucifixes were more or less tainted and vulgar. Only high up, where the crucifix becomes smaller and smaller, is there left any of the old beauty and religion. Higher and higher, the monument becomes smaller and smaller, till in the snows it stands out like a post, or a thick arrow stuck barb upwards. The crucifix itself is a small thing under the pointed hood, the barb of the arrow. The snow blows under the tiny shed, upon the little, exposed Christ. All round is the solid whiteness of snow, the awful curves and concaves of pure whiteness of the mountain top, the hollow whiteness between the peaks, where the path crosses the high, extreme ridge of the pass. And here stands the last crucifix, half buried, small and tufted with snow. The guides tramp slowly, heavily past, not observing the presence of the symbol, making no salute. Further down, every mountain peasant lifted his hat. But the guide tramps by without concern. His is a professional importance now.

On a small mountain track on the Jaufen, not far from Meran, was a fallen Christus. I was hurrying downhill to escape from an icy wind which almost took away my consciousness, and I was looking up at the gleaming, unchanging snow-peaks all round. They seemed like blades immortal in the sky. So I almost ran into a very old Martertafel. It leaned on the cold, stony hillside surrounded by the white peaks in the upper air.

The wooden hood was silver-grey with age, and covered, on the top, with a thicket of lichen, which stuck up in hoary tufts. But on the rock at the foot of the post was the fallen Christ, armless, who had tumbled down and lay in an unnatural posture, the naked, ancient wooden sculpture of the body on the naked, living rock. It was one of the old uncouth Christs hewn out of bare wood, having the long, wedge-shaped limbs and thin flat legs that are significant of the true spirit, the desire to convey a religious truth, not a sensational experience.

The arms of the fallen Christ had broken off at the shoulders, and they hung on their nails, as ex-voto limbs hang in the shrines. But these arms dangled from the palms, one at each end of the cross, the muscles, carved sparely in the old wood, looking all wrong, upside down. And the icy wind blew them backwards and forwards, so that they gave a painful impression, there in the stark, sterile place of rock and cold. Yet I dared not touch the fallen body of the Christ, that lay on its back in so grotesque a posture at the foot of the post. I wondered who would come and take the broken thing away, and for what purpose.



On the Lago di Garda



1

THE SPINNER AND THE MONKS

The Holy Spirit is a Dove, or an Eagle. In the Old Testament it was an Eagle; in the New Testament it is a Dove.

And there are, standing over the Christian world, the Churches of the Dove and the Churches of the Eagle. There are, moreover, the Churches which do not belong to the Holy Spirit at all, but which are built to pure fancy and logic; such as the Wren Churches in London.

The Churches of the Dove are shy and hidden: they nestle among trees, and their bells sound in the mellowness of Sunday; or they are gathered into a silence of their own in the very midst of the town, so that one passes them by without observing them; they are as if invisible, offering no resistance to the storming of the traffic.

But the Churches of the Eagle stand high, with their heads to the skies, as if they challenged the world below. They are the Churches of the Spirit of David, and their bells ring passionately, imperiously, falling on the subservient world below.

The Church of San Francesco was a Church of the Dove. I passed it several times in the dark, silent little square, without knowing it was a church. Its pink walls were blind, windowless, unnoticeable, it gave no sign, unless one caught sight of the tan curtain hanging in the door, and the slit of darkness beneath. Yet it was the chief church of the village.

But the Church of San Tommaso perched over the village. Coming down the cobbled, submerged street, many a time I looked up between the houses and saw the thin old church standing above in the light, as if it perched on the house-roofs. Its thin grey neck was held up stiffly, beyond was a vision of dark foliage, and the high hillside.

I saw it often, and yet for a long time it never occurred to me that it actually existed. It was like a vision, a thing one does not expect to come close to. It was there standing away upon the house-tops, against a glamour of foliaged hillside. I was submerged in the village, on the uneven, cobbled street, between old high walls and cavernous shops and the houses with flights of steps.

For a long time I knew how the day went, by the imperious clangour of midday and evening bells striking down upon the houses and the edge of the lake. Yet it did not occur to me to ask where these bells rang. Till at last my everyday trance was broken in upon, and I knew the ringing of the Church of San Tommaso. The church became a living connexion with me.

So I set out to find it, I wanted to go to it. It was very near. I could see it from the piazza by the lake. And the village itself had only a few hundreds of inhabitants. The church must be within a stone's throw.

Yet I could not find it. I went out of the back door of the house, into the narrow gully of the back street. Women glanced down at me from the top of the flights of steps, old men stood, half-turning, half-crouching under the dark shadow of the walls, to stare. It was as if the strange creatures of the under-shadow were looking at me. I was of another element.

The Italian people are called 'Children of the Sun'. They might better be called 'Children of the Shadow'. Their souls are dark and nocturnal. If they are to be easy, they must be able to hide, to be hidden in lairs and caves of darkness. Going through these tiny chaotic backways of the village was like venturing through the labyrinth made by furtive creatures, who watched from out of another element. And I was pale, and clear, and evanescent, like the light, and they were dark, and close, and constant, like the shadow.

So I was quite baffled by the tortuous, tiny, deep passages of the village. I could not find my way. I hurried towards the broken end of a street, where the sunshine and the olive trees looked like a mirage before me. And there above me I saw the thin, stiff neck of old San Tommaso, grey and pale in the sun. Yet I could not get up to the church, I found myself again on the piazza.

Another day, however, I found a broken staircase, where weeds grew in the gaps the steps had made in falling, and maidenhair hung on the darker side of the wall. I went up unwillingly, because the Italians used this old staircase as a privy, as they will any deep side-passage.

But I ran up the broken stairway, and came out suddenly, as by a miracle, clean on the platform of my San Tommaso, in the tremendous sunshine.

It was another world, the world of the eagle, the world of fierce abstraction. It was all clear, overwhelming sunshine, a platform hung in the light. Just below were the confused, tiled roofs of the village, and beyond them the pale blue water, down below; and opposite, opposite my face and breast, the clear, luminous snow of the mountain across the lake, level with me apparently, though really much above.

I was in the skies now, looking down from my square terrace of cobbled pavement, that was worn like the threshold of the ancient church. Round the terrace ran a low, broad wall, the coping of the upper heaven where I had climbed.

There was a blood-red sail like a butterfly breathing down on the blue water, whilst the earth on the near side gave off a green-silver smoke of olive trees, coming up and around the earth-coloured roofs.

It always remains to me that San Tommaso and its terrace hang suspended above the village, like the lowest step of heaven, of Jacob's ladder. Behind, the land rises in a high sweep. But the terrace of San Tommaso is let down from heaven, and does not touch the earth.

I went into the church. It was very dark, and impregnated with centuries of incense. It affected me like the lair of some enormous creature. My senses were roused, they sprang awake in the hot, spiced darkness. My skin was expectant, as if it expected some contact, some embrace, as if it were aware of the contiguity of the physical world, the physical contact with the darkness and the heavy, suggestive substance of the enclosure. It was a thick, fierce darkness of the senses. But my soul shrank.

I went out again. The pavemented threshold was clear as a jewel, the marvellous clarity of sunshine that becomes blue in the height seemed to distil me into itself.

Across, the heavy mountain crouched along the side of the lake, the upper half brilliantly white, belonging to the sky, the lower half dark and grim. So, then, that is where heaven and earth are divided. From behind me, on the left, the headland swept down out of a great, pale-grey, arid height, through a rush of russet and crimson, to the olive smoke and the water of the level earth. And between, like a blade of the sky cleaving the earth asunder, went the pale-blue lake, cleaving mountain from mountain with the triumph of the sky.

Then I noticed that a big, blue-checked cloth was spread on the parapet before me, over the parapet of heaven. I wondered why it hung there.

Turning round, on the other side of the terrace, under a caper-bush that hung like a blood-stain from the grey wall above her, stood a little grey woman whose fingers were busy. Like the grey church, she made me feel as if I were not in existence. I was wandering by the parapet of heaven, looking down. But she stood back against the solid wall, under the caper-bush, unobserved and unobserving. She was like a fragment of earth, she was a living stone of the terrace, sun-bleached. She took no notice of me, who was hesitating looking down at the earth beneath. She stood back under the sun-bleached solid wall, like a stone rolled down and stayed in a crevice.

Her head was tied in a dark-red kerchief, but pieces of hair, like dirty snow, quite short, stuck out over her ears. And she was spinning. I wondered so much, that I could not cross towards her. She was grey, and her apron, and her dress, and her kerchief, and her hands and her face were all sun-bleached and sun-stained, greyey, bluey, browny, like stones and half-coloured leaves, sunny in their colourlessness. In my black coat, I felt myself wrong, false, an outsider.

She was spinning, spontaneously, like a little wind. Under her arm she held a distaff of dark, ripe wood, just a straight stick with a clutch at the end, like a grasp of brown fingers full of a fluff of blackish, rusty fleece, held up near her shoulder. And her fingers were plucking spontaneously at the strands of wool drawn down from it. And hanging near her feet, spinning round upon a black thread, spinning busily, like a thing in a gay wind, was her shuttle, her bobbin wound fat with the coarse, blackish worsted she was making.

All the time, like motion without thought, her fingers teased out the fleece, drawing it down to a fairly uniform thickness: brown, old, natural fingers that worked as in a sleep, the thumb having a long grey nail; and from moment to moment there was a quick, downward rub, between thumb and forefinger, of the thread that hung in front of her apron, the heavy bobbin spun more briskly, and she felt again at the fleece as she drew it down, and she gave a twist to the thread that issued, and the bobbin spun swiftly.

Her eyes were clear as the sky, blue, empyrean, transcendent. They were dear, but they had no looking in them. Her face was like a sun-worn stone.

'You are spinning,' I said to her.

Her eyes glanced over me, making no effort of attention.

'Yes,' she said.

She saw merely a man's figure, a stranger standing near. I was a bit of the outside, negligible. She remained as she was, clear and sustained like an old stone upon the hillside. She stood short and sturdy, looking for the most part straight in front, unseeing, but glancing from time to time, with a little, unconscious attention, at the thread. She was slightly more animated than the sunshine and the stone and the motionless caper-bush above her. Still her fingers went along the strand of fleece near her breast.

'That is an old way of spinning,' I said.

'What?'

She looked up at me with eyes clear and transcendent as the heavens. But she was slightly roused. There was the slight motion of the eagle in her turning to look at me, a faint gleam of rapt light in her eyes. It was my unaccustomed Italian.

'That is an old way of spinning,' I repeated.

'Yes—an old way,' she repeated, as if to say the words so that they should be natural to her. And I became to her merely a transient circumstance, a man, part of the surroundings. We divided the gift of speech, that was all.

She glanced at me again, with her wonderful, unchanging eyes, that were like the visible heavens, unthinking, or like two flowers that are open in pure clear unconsciousness. To her I was a piece of the environment. That was all. Her world was clear and absolute, without consciousness of self. She was not self-conscious, because she was not aware that there was anything in the universe except her universe. In her universe I was a stranger, a foreign signore. That I had a world of my own, other than her own, was not conceived by her. She did not care.

So we conceive the stars. We are told that they are other worlds. But the stars are the clustered and single gleaming lights in the night-sky of our world. When I come home at night, there are the stars. When I cease to exist as the microcosm, when I begin to think of the cosmos, then the stars are other worlds. Then the macrocosm absorbs me. But the macrocosm is not me. It is something which I, the microcosm, am not.

So that there is something which is unknown to me and which nevertheless exists. I am finite, and my understanding has limits. The universe is bigger than I shall ever see, in mind or spirit. There is that which is not me.

If I say 'The planet Mars is inhabited,' I do not know what I mean by 'inhabited', with reference to the planet Mars. I can only mean that that world is not my world. I can only know there is that which is not me. I am the microcosm, but the macrocosm is that also which I am not.

The old woman on the terrace in the sun did not know this. She was herself the core and centre to the world, the sun, and the single firmament. She knew that I was an inhabitant of lands which she had never seen. But what of that! There were parts of her own body which she had never seen, which physiologically she could never see. They were none the less her own because she had never seen them. The lands she had not seen were corporate parts of her own living body, the knowledge she had not attained was only the hidden knowledge of her own self. She was the substance of the knowledge, whether she had the knowledge in her mind or not. There was nothing which was not herself, ultimately. Even the man, the male, was part of herself. He was the mobile, separate part, but he was none the less herself because he was sometimes severed from her. If every apple in the world were cut in two, the apple would not be changed. The reality is the apple, which is just the same in the half-apple as in the whole.

And she, the old spinning-woman, was the apple, eternal, unchangeable, whole even in her partiality. It was this which gave the wonderful clear unconsciousness to her eyes. How could she be conscious of herself when all was herself?

She was talking to me of a sheep that had died, but I could not understand because of her dialect. It never occurred to her that I could not understand. She only thought me different, stupid. And she talked on. The ewes had lived under the house, and a part was divided off for the he-goat, because the other people brought their she-goats to be covered by the he-goat. But how the ewe came to die I could not make out.

Her fingers worked away all the time in a little, half-fretful movement, yet spontaneous as butterflies leaping here and there. She chattered rapidly on in her Italian that I could not understand, looking meanwhile into my face, because the story roused her somewhat. Yet not a feature moved. Her eyes remained candid and open and unconscious as the skies. Only a sharp will in them now and then seemed to gleam at me, as if to dominate me.

Her shuttle had caught in a dead chicory plant, and spun no more. She did not notice. I stooped and broke off the twigs. There was a glint of blue on them yet. Seeing what I was doing, she merely withdrew a few inches from the plant. Her bobbin hung free.

She went on with her tale, looking at me wonderfully. She seemed like the Creation, like the beginning of the world, the first morning. Her eyes were like the first morning of the world, so ageless.

Her thread broke. She seemed to take no notice, but mechanically picked up the shuttle, wound up a length of worsted, connected the ends from her wool strand, set the bobbin spinning again, and went on talking, in her half-intimate, half-unconscious fashion, as if she were talking to her own world in me.

So she stood in the sunshine on the little platform, old and yet like the morning, erect and solitary, sun-coloured, sun-discoloured, whilst I at her elbow, like a piece of night and moonshine, stood smiling into her eyes, afraid lest she should deny me existence.

Which she did. She had stopped talking, did not look at me any more, but went on with her spinning, the brown shuttle twisting gaily. So she stood, belonging to the sunshine and the weather, taking no more notice of me than of the dark-stained caper-bush which hung from the wall above her head, whilst I, waiting at her side, was like the moon in the daytime sky, overshone, obliterated, in spite of my black clothes.

'How long has it taken you to do that much?' I asked.

She waited a minute, glanced at her bobbin.

'This much? I don't know. A day or two.'

'But you do it quickly.'

She looked at me, as if suspiciously and derisively. Then, quite suddenly, she started forward and went across the terrace to the great blue-and-white checked cloth that was drying on the wall. I hesitated. She had cut off her consciousness from me. So I turned and ran away, taking the steps two at a time, to get away from her. In a moment I was between the walls, climbing upwards, hidden.

The schoolmistress had told me I should find snowdrops behind San Tommaso. If she had not asserted such confident knowledge I should have doubted her translation of perce-neige. She meant Christmas roses all the while.

However, I went looking for snowdrops. The walls broke down suddenly, and I was out in a grassy olive orchard, following a track beside pieces of fallen overgrown masonry. So I came to skirt the brink of a steep little gorge, at the bottom of which a stream was rushing down its steep slant to the lake. Here I stood to look for my snowdrops. The grassy, rocky bank went down steep from my feet. I heard water tittle-tattling away in deep shadow below. There were pale flecks in the dimness, but these, I knew, were primroses. So I scrambled down.

Looking up, out of the heavy shadow that lay in the cleft, I could see, right in the sky, grey rocks shining transcendent in the pure empyrean. 'Are they so far up?' I thought. I did not dare to say, 'Am I so far down?' But I was uneasy. Nevertheless it was a lovely place, in the cold shadow, complete; when one forgot the shining rocks far above, it was a complete, shadowless world of shadow. Primroses were everywhere in nests of pale bloom upon the dark, steep face of the cleft, and tongues of fern hanging out, and here and there under the rods and twigs of bushes were tufts of wrecked Christmas roses, nearly over, but still, in the coldest corners, the lovely buds like handfuls of snow. There had been such crowded sumptuous tufts of Christmas roses everywhere in the stream-gullies, during the shadow of winter, that these few remaining flowers were hardly noticeable.

I gathered instead the primroses, that smelled of earth and of the weather. There were no snowdrops. I had found the day before a bank of crocuses, pale, fragile, lilac-coloured flowers with dark veins, pricking up keenly like myriad little lilac-coloured flames among the grass, under the olive trees. And I wanted very much to find the snowdrops hanging in the gloom. But there were not any.

I gathered a handful of primroses, then I climbed suddenly, quickly out of the deep watercourse, anxious to get back to the sunshine before the evening fell. Up above I saw the olive trees in the sunny golden grass, and sunlit grey rocks immensely high up. I was afraid lest the evening would fall whilst I was groping about like an otter in the damp and the darkness, that the day of sunshine would be over.

Soon I was up in the sunshine again, on the turf under the olive trees, reassured. It was the upper world of glowing light, and I was safe again.

All the olives were gathered, and the mills were going night and day, making a great, acrid scent of olive oil in preparation, by the lake. The little stream rattled down. A mule driver 'Hued!' to his mules on the Strada Vecchia. High up, on the Strada Nuova, the beautiful, new, military high-road, which winds with beautiful curves up the mountain-side, crossing the same stream several times in clear-leaping bridges, travelling cut out of sheer slope high above the lake, winding beautifully and gracefully forward to the Austrian frontier, where it ends: high up on the lovely swinging road, in the strong evening sunshine, I saw a bullock wagon moving like a vision, though the clanking of the wagon and the crack of the bullock whip responded close in my ears.

Everything was clear and sun-coloured up there, clear-grey rocks partaking of the sky, tawny grass and scrub, browny-green spires of cypresses, and then the mist of grey-green olives fuming down to the lake-side. There was no shadow, only clear sun-substance built up to the sky, a bullock wagon moving slowly in the high sunlight, along the uppermost terrace of the military road. It sat in the warm stillness of the transcendent afternoon.

The four o'clock steamer was creeping down the lake from the Austrian end, creeping under the cliffs. Far away, the Verona side, beyond the Island, lay fused in dim gold. The mountain opposite was so still, that my heart seemed to fade in its beating as if it too would be still. All was perfectly still, pure substance. The little steamer on the floor of the world below, the mules down the road cast no shadow. They too were pure sun-substance travelling on the surface of the sun-made world.

A cricket hopped near me. Then I remembered that it was Saturday afternoon, when a strange suspension comes over the world. And then, just below me, I saw two monks walking in their garden between the naked, bony vines, walking in their wintry garden of bony vines and olive trees, their brown cassocks passing between the brown vine-stocks, their heads bare to the sunshine, sometimes a glint of light as their feet strode from under their skirts.

It was so still, everything so perfectly suspended, that I felt them talking. They marched with the peculiar march of monks, a long, loping stride, their heads together, their skirts swaying slowly, two brown monks with hidden hands, sliding under the bony vines and beside the cabbages, their heads always together in hidden converse. It was as if I were attending with my dark soul to their inaudible undertone. All the time I sat still in silence, I was one with them, a partaker, though I could hear no sound of their voices. I went with the long stride of their skirted feet, that slid springless and noiseless from end to end of the garden, and back again. Their hands were kept down at their sides, hidden in the long sleeves, and the skirts of their robes. They did not touch each other, nor gesticulate as they walked. There was no motion save the long, furtive stride and the heads leaning together. Yet there was an eagerness in their conversation. Almost like shadow-creatures ventured out of their cold, obscure element, they went backwards and forwards in their wintry garden, thinking nobody could see them.

Across, above them, was the faint, rousing dazzle of snow. They never looked up. But the dazzle of snow began to glow as they walked, the wonderful, faint, ethereal flush of the long range of snow in the heavens, at evening, began to kindle. Another world was coming to pass, the cold, rare night. It was dawning in exquisite, icy rose upon the long mountain-summit opposite. The monks walked backwards and forwards, talking, in the first undershadow.

And I noticed that up above the snow, frail in the bluish sky, a frail moon had put forth, like a thin, scalloped film of ice floated out on the slow current of the coming night. And a bell sounded.

And still the monks were pacing backwards and forwards, backwards and forwards, with a strange, neutral regularity.

The shadows were coming across everything, because of the mountains in the west. Already the olive wood where I sat was extinguished. This was the world of the monks, the rim of pallor between night and day. Here they paced, backwards and forwards, backwards and forwards, in the neutral, shadowless light of shadow.

Neither the flare of day nor the completeness of night reached them, they paced the narrow path of the twilight, treading in the neutrality of the law. Neither the blood nor the spirit spoke in them, only the law, the abstraction of the average. The infinite is positive and negative. But the average is only neutral. And the monks trod backward and forward down the line of neutrality.

Meanwhile, on the length of mountain-ridge, the snow grew rosy-incandescent, like heaven breaking into blossom. After all, eternal not-being and eternal being are the same. In the rosy snow that shone in heaven over a darkened earth was the ecstasy of consummation. Night and day are one, light and dark are one, both the same in the origin and in the issue, both the same in the moment, of ecstasy, light fused in darkness and darkness fused in light, as in the rosy snow above the twilight.

But in the monks it was not ecstasy, in them it was neutrality, the under earth. Transcendent, above the shadowed, twilit earth was the rosy snow of ecstasy. But spreading far over us, down below, was the neutrality of the twilight, of the monks. The flesh neutralizing the spirit, the spirit neutralizing the flesh, the law of the average asserted, this was the monks as they paced backward and forward.

The moon climbed higher, away from the snowy, fading ridge, she became gradually herself. Between the roots of the olive tree was a rosy-tipped daisy just going to sleep. I gathered it and put it among the frail, moony little bunch of primroses, so that its sleep should warm the rest. Also I put in some little periwinkles, that were very blue, reminding me of the eyes of the old woman.

The day was gone, the twilight was gone, and the snow was invisible as I came down to the side of the lake. Only the moon, white and shining, was in the sky, like a woman glorying in her own loveliness as she loiters superbly to the gaze of all the world, looking sometimes through the fringe of dark olive leaves, sometimes looking at her own superb, quivering body, wholly naked in the water of the lake.

My little old woman was gone. She, all day-sunshine, would have none of the moon. Always she must live like a bird, looking down on all the world at once, so that it lay all subsidiary to herself, herself the wakeful consciousness hovering over the world like a hawk, like a sleep of wakefulness. And, like a bird, she went to sleep as the shadows came.

She did not know the yielding up of the senses and the possession of the unknown, through the senses, which happens under a superb moon. The all-glorious sun knows none of these yieldings up. He takes his way. And the daisies at once go to sleep. And the soul of the old spinning-woman also closed up at sunset, the rest was a sleep, a cessation.

It is all so strange and varied: the dark-skinned Italians ecstatic in the night and the moon, the blue-eyed old woman ecstatic in the busy sunshine, the monks in the garden below, who are supposed to unite both, passing only in the neutrality of the average. Where, then, is the meeting-point: where in mankind is the ecstasy of light and dark together, the supreme transcendence of the afterglow, day hovering in the embrace of the coming night like two angels embracing in the heavens, like Eurydice in the arms of Orpheus, or Persephone embraced by Pluto?

Where is the supreme ecstasy in mankind, which makes day a delight and night a delight, purpose an ecstasy and a concourse in ecstasy, and single abandon of the single body and soul also an ecstasy under the moon? Where is the transcendent knowledge in our hearts, uniting sun and darkness, day and night, spirit and senses? Why do we not know that the two in consummation are one; that each is only part; partial and alone for ever; but that the two in consummation are perfect, beyond the range of loneliness or solitude?



2

THE LEMON GARDENS

The padrone came just as we were drinking coffee after dinner. It was two o'clock, because the steamer going down the lake to Desenzano had bustled through the sunshine, and the rocking of the water still made lights that danced up and down upon the wall among the shadows by the piano.

The signore was very apologetic. I found him bowing in the hall, cap in one hand, a slip of paper in the other, protesting eagerly, in broken French, against disturbing me.

He is a little, shrivelled man, with close-cropped grey hair on his skull, and a protruding jaw, which, with his gesticulations, always makes me think of an ancient, aristocratic monkey. The signore is a gentleman, and the last, shrivelled representative of his race. His only outstanding quality, according to the villagers, is his avarice.

'Mais—mais, monsieur—je crains que—que—que je vous derange—'

He spreads wide his hands and bows, looking up at me with implicit brown eyes, so ageless in his wrinkled, monkey's face, like onyx. He loves to speak French, because then he feels grand. He has a queer, naive, ancient passion to be grand. As the remains of an impoverished family, he is not much better than a well-to-do peasant. But the old spirit is eager and pathetic in him.

He loves to speak French to me. He holds his chin and waits, in his anxiety for the phrase to come. Then it stammers forth, a little rush, ending in Italian. But his pride is all on edge: we must continue in French.

The hall is cold, yet he will not come into the large room. This is not a courtesy visit. He is not here in his quality of gentleman. He is only an anxious villager.

'Voyez, monsieur—cet—cet—qu'est-ce que—qu'est-ce que veut dire cet—cela?'

He shows me the paper. It is an old scrap of print, the picture of an American patent door-spring, with directions: 'Fasten the spring either end up. Wind it up. Never unwind.'

It is laconic and American. The signore watches me anxiously, waiting, holding his chin. He is afraid he ought to understand my English. I stutter off into French, confounded by the laconic phrases of the directions. Nevertheless, I make it clear what the paper says.

He cannot believe me. It must say something else as well. He has not done anything contrary to these directions. He is most distressed.

'Mais, monsieur, la porte—la porte—elle ferme pas—elle s'ouvre—'

He skipped to the door and showed me the whole tragic mystery. The door, it is shut—ecco! He releases the catch, and pouf!—she flies open. She flies open. It is quite final.

The brown, expressionless, ageless eyes, that remind me of a monkey's, or of onyx, wait for me. I feel the responsibility devolve upon me. I am anxious.

'Allow me,' I said, 'to come and look at the door.'

I feel uncomfortably like Sherlock Holmes. The padrone protests—non, monsieur, non, cela vous derange—that he only wanted me to translate the words, he does not want to disturb me. Nevertheless, we go. I feel I have the honour of mechanical England in my hands.

The Casa di Paoli is quite a splendid place. It is large, pink and cream, rising up to a square tower in the centre, throwing off a painted loggia at either extreme of the facade. It stands a little way back from the road, just above the lake, and grass grows on the bay of cobbled pavement in front. When at night the moon shines full on this pale facade, the theatre is far outdone in staginess.

The hall is spacious and beautiful, with great glass doors at either end, through which shine the courtyards where bamboos fray the sunlight and geraniums glare red. The floor is of soft red tiles, oiled and polished like glass, the walls are washed grey-white, the ceiling is painted with pink roses and birds. This is half-way between the outer world and the interior world, it partakes of both.

The other rooms are dark and ugly. There is no mistake about their being interior. They are like furnished vaults. The red-tiled, polished floor in the drawing-room seems cold and clammy, the carved, cold furniture stands in its tomb, the air has been darkened and starved to death, it is perished.

Outside, the sunshine runs like birds singing. Up above, the grey rocks build the sun-substance in heaven, San Tommaso guards the terrace. But inside here is the immemorial shadow.

Again I had to think of the Italian soul, how it is dark, cleaving to the eternal night. It seems to have become so, at the Renaissance, after the Renaissance.

In the Middle Ages Christian Europe seems to have been striving, out of a strong, primitive, animal nature, towards the self-abnegation and the abstraction of Christ. This brought about by itself a great sense of completeness. The two halves were joined by the effort towards the one as yet unrealized. There was a triumphant joy in the Whole.

But the movement all the time was in one direction, towards the elimination of the flesh. Man wanted more and more to become purely free and abstract. Pure freedom was in pure abstraction. The Word was absolute. When man became as the Word, a pure law, then he was free.

But when this conclusion was reached, the movement broke. Already Botticelli painted Aphrodite, queen of the senses, supreme along with Mary, Queen of Heaven. And Michelangelo suddenly turned back on the whole Christian movement, back to the flesh. The flesh was supreme and god-like, in the oneness of the flesh, in the oneness of our physical being, we are one with God, with the Father. God the Father created man in the flesh, in His own image. Michelangelo swung right back to the old Mosaic position. Christ did not exist. To Michelangelo there was no salvation in the spirit. There was God the Father, the Begetter, the Author of all flesh. And there was the inexorable law of the flesh, the Last Judgement, the fall of the immortal flesh into Hell.

This has been the Italian position ever since. The mind, that is the Light; the senses, they are the Darkness. Aphrodite, the queen of the senses, she, born of the sea-foam, is the luminousness of the gleaming senses, the phosphorescence of the sea, the senses become a conscious aim unto themselves; she is the gleaming darkness, she is the luminous night, she is goddess of destruction, her white, cold fire consumes and does not create.

This is the soul of the Italian since the Renaissance. In the sunshine he basks asleep, gathering up a vintage into his veins which in the night-time he will distil into ecstatic sensual delight, the intense, white-cold ecstasy of darkness and moonlight, the raucous, cat-like, destructive enjoyment, the senses conscious and crying out in their consciousness in the pangs of the enjoyment, which has consumed the southern nation, perhaps all the Latin races, since the Renaissance.

It is a lapse back, back to the original position, the Mosaic position, of the divinity of the flesh, and the absoluteness of its laws. But also there is the Aphrodite-worship. The flesh, the senses, are now self-conscious. They know their aim. Their aim is in supreme sensation. They seek the maximum of sensation. They seek the reduction of the flesh, the flesh reacting upon itself, to a crisis, an ecstasy, a phosphorescent transfiguration in ecstasy.

The mind, all the time, subserves the senses. As in a cat, there is subtlety and beauty and the dignity of the darkness. But the fire is cold, as in the eyes of a cat, it is a green fire. It is fluid, electric. At its maximum it is the white ecstasy of phosphorescence, in the darkness, always amid the darkness, as under the black fur of a cat. Like the feline fire, it is destructive, always consuming and reducing to the ecstasy of sensation, which is the end in itself.

There is the I, always the I. And the mind is submerged, overcome. But the senses are superbly arrogant. The senses are the absolute, the god-like. For I can never have another man's senses. These are me, my senses absolutely me. And all that is can only come to me through my senses. So that all is me, and is administered unto me. The rest, that is not me, is nothing, it is something which is nothing. So the Italian, through centuries, has avoided our Northern purposive industry, because it has seemed to him a form of nothingness.

It is the spirit of the tiger. The tiger is the supreme manifestation of the senses made absolute. This is the

Tiger, tiger burning bright, In the forests of the night

of Blake. It does indeed burn within the darkness. But the essential fate, of the tiger is cold and white, a white ecstasy. It is seen in the white eyes of the blazing cat. This is the supremacy of the flesh, which devours all, and becomes transfigured into a magnificent brindled flame, a burning bush indeed.

This is one way of transfiguration into the eternal flame, the transfiguration through ecstasy in the flesh. Like the tiger in the night, I devour all flesh, I drink all blood, until this fuel blazes up in me to the consummate fire of the Infinite. In the ecstacy I am Infinite, I become again the great Whole, I am a flame of the One White Flame which is the Infinite, the Eternal, the Originator, the Creator, the Everlasting God. In the sensual ecstasy, having drunk all blood and devoured all flesh, I am become again the eternal Fire, I am infinite.

This is the way of the tiger; the tiger is supreme. His head is flattened as if there were some great weight on the hard skull, pressing, pressing, pressing the mind into a stone, pressing it down under the blood, to serve the blood. It is the subjugate instrument of the blood. The will lies above the loins, as it were at the base of the spinal column, there is the living will, the living mind of the tiger, there in the slender loins. That is the node, there in the spinal cord.

So the Italian, so the soldier. This is the spirit of the soldier. He, too, walks with his consciousness concentrated at the base of the spine, his mind subjugated, submerged. The will of the soldier is the will of the great cats, the will to ecstasy in destruction, in absorbing life into his own life, always his own life supreme, till the ecstasy burst into the white, eternal flame, the Infinite, the Flame of the Infinite. Then he is satisfied, he has been consummated in the Infinite.

This is the true soldier, this is the immortal climax of the senses. This is the acme of the flesh, the one superb tiger who has devoured all living flesh, and now paces backwards and forwards in the cage of its own infinite, glaring with blind, fierce, absorbed eyes at that which is nothingness to it.

The eyes of the tiger cannot see, except with the light from within itself, by the light of its own desire. Its own white, cold light is so fierce that the other warm light of day is outshone, it is not, it does not exist. So the white eyes of the tiger gleam to a point of concentrated vision, upon that which does not exist. Hence its terrifying sightlessness. The something which I know I am is hollow space to its vision, offers no resistance to the tiger's looking. It can only see of me that which it knows I am, a scent, a resistance, a voluptuous solid, a struggling warm violence that it holds overcome, a running of hot blood between its Jaws, a delicious pang of live flesh in the mouth. This it sees. The rest is not.

And what is the rest, that which is-not the tiger, that which the tiger is-not? What is this?

What is that which parted ways with the terrific eagle-like angel of the senses at the Renaissance? The Italians said, 'We are one in the Father: we will go back.' The Northern races said, 'We are one in Christ: we will go on.'

What is the consummation in Christ? Man knows satisfaction when he surpasses all conditions and becomes, to himself, consummate in the Infinite, when he reaches a state of infinity. In the supreme ecstasy of the flesh, the Dionysic ecstasy, he reaches this state. But how does it come to pass in Christ?

It is not the mystic ecstasy. The mystic ecstasy is a special sensual ecstasy, it is the senses satisfying themselves with a self-created object. It is self-projection into the self, the sensuous self satisfied in a projected self.

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Blessed are they which are persecuted for righteousness' sake, for theirs is the kingdom of heaven.

The kingdom of heaven is this Infinite into which we may be consummated, then, if we are poor in spirit or persecuted for righteousness' sake.

Whosoever shall smite thee on the right cheek, turn to him the other also.

Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.

Be ye therefore perfect, even as your Father which is in heaven is perfect.

To be perfect, to be one with God, to be infinite and eternal, what shall we do? We must turn the other cheek, and love our enemies.

Christ is the lamb which the eagle swoops down upon, the dove taken by the hawk, the deer which the tiger devours.

What then, if a man come to me with a sword, to kill me, and I do not resist him, but suffer his sword and the death from his sword, what am I? Am I greater than he, am I stronger than he? Do I know a consummation in the Infinite, I, the prey, beyond the tiger who devours me? By my non-resistance I have robbed him of his consummation. For a tiger knows no consummation unless he kill a violated and struggling prey. There is no consummation merely for the butcher, nor for a hyena. I can rob the tiger of his ecstasy, his consummation, his very _my non-resistance. In my non-resistance the tiger is infinitely destroyed.

But I, what am I? 'Be ye therefore perfect.' Wherein am I perfect in this submission? Is there an affirmation, behind my negation, other than the tiger's affirmation of his own glorious infinity?

What is the Oneness to which I subscribe, I who offer no resistance in the flesh?

Have I only the negative ecstasy of being devoured, of becoming thus part of the Lord, the Great Moloch, the superb and terrible God? I have this also, this subject ecstasy of consummation. But is there nothing else?

The Word of the tiger is: my senses are supremely Me, and my senses are God in me. But Christ said: God is in the others, who are not-me. In all the multitude of the others is God, and this is the great God, greater than the God which is Me. God is that which is Not-Me.

And this is the Christian truth, a truth complementary to the pagan affirmation: 'God is that which is Me.'

God is that which is Not-Me. In realizing the Not-Me I am consummated, I become infinite. In turning the other cheek I submit to God who is greater than I am, other than I am, who is in that which is not me. This is the supreme consummation. To achieve this consummation I love my neighbour as myself. My neighbour is all that is not me. And if I love all this, have I not become one with the Whole, is not my consummation complete, am I not one with God, have I not achieved the Infinite?

After the Renaissance the Northern races continued forward to put into practice this religious belief in the God which is Not-Me. Even the idea of the saving of the soul was really negative: it was a question of escaping damnation. The Puritans made the last great attack on the God who is Me. When they beheaded Charles the First, the king by Divine Right, they destroyed, symbolically, for ever, the supremacy of the Me who am the image of God, the Me of the flesh, of the senses, Me, the tiger burning bright, me the king, the Lord, the aristocrat, me who am divine because I am the body of God.

After the Puritans, we have been gathering data for the God who is not-me. When Pope said 'Know then thyself, presume not God to scan, The proper study of mankind is Man,' he was stating the proposition: A man is right, he is consummated, when he is seeking to know Man, the great abstract; and the method of knowledge is by the analysis, which is the destruction, of the Self. The proposition up to that time was, a man is the epitome of the universe. He has only to express himself, to fulfil his desires, to satisfy his supreme senses.

Now the change has come to pass. The individual man is a limited being, finite in himself. Yet he is capable of apprehending that which is not himself. 'The proper study of mankind is Man.' This is another way of saying, 'Thou shalt love thy neighbour as thyself.' Which means, a man is consummated in his knowledge of that which is not himself, the abstract Man. Therefore the consummation lies in seeking that other, in knowing that other. Whereas the Stuart proposition was: 'A man is consummated in expressing his own Self.'

The new spirit developed into the empirical and ideal systems of philosophy. Everything that is, is consciousness. And in every man's consciousness, Man is great and illimitable, whilst the individual is small and fragmentary. Therefore the individual must sink himself in the great whole of Mankind.

This is the spirituality of Shelley, the perfectibility of man. This is the way in which we fulfil the commandment, 'Be ye therefore perfect, even as your Father which is in heaven is perfect.' This is Saint Paul's, 'Now I know in part; but then shall I know even as I am known.'

When a man knows everything and understands everything, then he will be perfect, and life will be blessed. He is capable of knowing everything and understanding everything. Hence he is justified in his hope of infinite freedom and blessedness.

The great inspiration of the new religion was the inspiration of freedom. When I have submerged or distilled away my concrete body and my limited desires, when I am like the skylark dissolved in the sky yet filling heaven and earth with song, then I am perfect, consummated in the Infinite. When I am all that is not-me, then I have perfect liberty, I know no limitation. Only I must eliminate the Self.

It was this religious belief which expressed itself in science. Science was the analysis of the outer self, the elementary substance of the self, the outer world. And the machine is the great reconstructed selfless power. Hence the active worship to which we were given at the end of the last century, the worship of mechanized force.

Still we continue to worship that which is not-me, the Selfless world, though we would fain bring in the Self to help us. We are shouting the Shakespearean advice to warriors: 'Then simulate the action of the tiger.' We are trying to become again the tiger, the supreme, imperial, warlike Self. At the same time our ideal is the selfless world of equity.

We continue to give service to the Selfless God, we worship the great selfless oneness in the spirit, oneness in service of the great humanity, that which is Not-Me. This selfless God is He who works for all alike, without consideration. And His image is the machine which dominates and cows us, we cower before it, we run to serve it. For it works for all humanity alike.

At the same time, we want to be warlike tigers. That is the horror: the confusing of the two ends. We warlike tigers fit ourselves out with machinery, and our blazing tiger wrath is emitted through a machine. It is a horrible thing to see machines hauled about by tigers, at the mercy of tigers, forced to express the tiger. It is a still more horrible thing to see tigers caught up and entangled and torn in machinery. It is horrible, a chaos beyond chaos, an unthinkable hell.

The tiger is not wrong, the machine is not wrong, but we, liars, lip-servers, duplicate fools, we are unforgivably wrong. We say: 'I will be a tiger because I love mankind; out of love for other people, out of selfless service to that which is not me, I will even become a tiger.' Which is absurd. A tiger devours because it is consummated in devouring, it achieves its absolute self in devouring. It does not devour because its unselfish conscience bids it do so, for the sake of the other deer and doves, or the other tigers.

Having arrived at the one extreme of mechanical selflessness, we immediately embrace the other extreme of the transcendent Self. But we try to be both at once. We do not cease to be the one before we become the other. We do not even play the roles in turn. We want to be the tiger and the deer both in one. Which is just ghastly nothingness. We try to say, 'The tiger is the lamb and the lamb is the tiger.' Which is nil, nihil, nought.

The padrone took me into a small room almost contained in the thickness of the wall. There the Signora's dark eyes glared with surprise and agitation, seeing me intrude. She is younger than the Signore, a mere village tradesman's daughter, and, alas, childless.

It was quite true, the door stood open. Madame put down the screw-driver and drew herself erect. Her eyes were a flame of excitement. This question of a door-spring that made the door fly open when it should make it close roused a vivid spark in her soul. It was she who was wrestling with the angel of mechanism.

She was about forty years old, and flame-like and fierily sad. I think she did not know she was sad. But her heart was eaten by some impotence in her life.

She subdued her flame of life to the little padrone. He was strange and static, scarcely human, ageless, like a monkey. She supported him with her flame, supported his static, ancient, beautiful form, kept it intact. But she did not believe in him.

Now, the Signora Gemma held her husband together whilst he undid the screw that fixed the spring. If they had been alone, she would have done it, pretending to be under his direction. But since I was there, he did it himself; a grey, shaky, highly-bred little gentleman, standing on a chair with a long screw-driver, whilst his wife stood behind him, her hands half-raised to catch him if he should fall. Yet he was strangely absolute, with a strange, intact force in his breeding.

They had merely adjusted the strong spring to the shut door, and stretched it slightly in fastening it to the door-jamb, so that it drew together the moment the latch was released, and the door flew open.

We soon made it right. There was a moment of anxiety, the screw was fixed. And the door swung to. They were delighted. The Signora Gemma, who roused in me an electric kind of melancholy, clasped her hands together in ecstasy as the door swiftly shut itself.

'Ecco!' she cried, in her vibrating, almost warlike woman's voice: 'Ecco!'

Her eyes were aflame as they looked at the door. She ran forward to try it herself. She opened the door expectantly, eagerly. Pouf!—it shut with a bang.

'Ecco!' she cried, her voice quivering like bronze, overwrought but triumphant.

I must try also. I opened the door. Pouf! It shut with a bang. We all exclaimed with joy.

Then the Signor di Paoli turned to me, with a gracious, bland, formal grin. He turned his back slightly on the woman, and stood holding his chin, his strange horse-mouth grinning almost pompously at me. It was an affair of gentlemen. His wife disappeared as if dismissed. Then the padrone broke into cordial motion. We must drink.

He would show me the estate. I had already seen the house. We went out by the glass doors on the left, into the domestic courtyard.

It was lower than the gardens round it, and the sunshine came through the trellised arches on to the flagstones, where the grass grew fine and green in the cracks, and all was deserted and spacious and still. There were one or two orange-tubs in the light.

Then I heard a noise, and there in the corner, among all the pink geraniums and the sunshine, the Signora Gemma sat laughing with a baby. It was a fair, bonny thing of eighteen months. The Signora was concentrated upon the child as he sat, stolid and handsome, in his little white cap, perched on a bench picking at the pink geraniums.

She laughed, bent forward her dark face out of the shadow, swift into a glitter of sunshine near the sunny baby, laughing again excitedly, making mother-noises. The child took no notice of her. She caught him swiftly into the shadow, and they were obscured; her dark head was against the baby's wool jacket, she was kissing his neck, avidly, under the creeper leaves. The pink geraniums still frilled joyously in the sunshine.

I had forgotten the padrone. Suddenly I turned to him inquiringly.

'The Signora's nephew,' he explained, briefly, curtly, in a small voice. It was as if he were ashamed, or too deeply chagrined.

The woman had seen us watching, so she came across the sunshine with the child, laughing, talking to the baby, not coming out of her own world to us, not acknowledging us, except formally.

The Signor Pietro, queer old horse, began to laugh and neigh at the child, with strange, rancorous envy. The child twisted its face to cry. The Signora caught it away, dancing back a few yards from her old husband.

'I am a stranger,' I said to her across the distance. 'He is afraid of a stranger.'

'No, no,' she cried back, her eyes flaring up. 'It is the man. He always cries at the men.'

She advanced again, laughing and roused, with the child in her arms. Her husband stood as if overcast, obliterated. She and I and the baby, in the sunshine, laughed a moment. Then I heard the neighing, forced laugh of the old man. He would not be left out. He seemed to force himself forward. He was bitter, acrid with chagrin and obliteration, struggling as if to assert his own existence. He was nullified.

The woman also was uncomfortable. I could see she wanted to go away with the child, to enjoy him alone, with palpitating, pained enjoyment. It was her brother's boy. And the old padrone was as if nullified by her ecstasy over the baby. He held his chin, gloomy, fretful, unimportant.

He was annulled. I was startled when I realized it. It was as though his reality were not attested till he had a child. It was as if his raison d'etre had been to have a son. And he had no children. Therefore he had no raison d'etre. He was nothing, a shadow that vanishes into nothing. And he was ashamed, consumed by his own nothingness.

I was startled. This, then, is the secret of Italy's attraction for us, this phallic worship. To the Italian the phallus is the symbol of individual creative immortality, to each man his own Godhead. The child is but the evidence of the Godhead.

And this is why the Italian is attractive, supple, and beautiful, because he worships the Godhead in the flesh. We envy him, we feel pale and insignificant beside him. Yet at the same time we feel superior to him, as if he were a child and we adult.

Wherein are we superior? Only because we went beyond the phallus in the search of the Godhead, the creative origin. And we found the physical forces and the secrets of science.

We have exalted Man far above the man who is in each one of us. Our aim is a perfect humanity, a perfect and equable human consciousness, selfless. And we obtain it in the subjection, reduction, analysis, and destruction of the Self. So on we go, active in science and mechanics, and social reform.

But we have exhausted ourselves in the process. We have found great treasures, and we are now impotent to use them. So we have said: 'What good are these treasures, they are vulgar nothings.' We have said: 'Let us go back from this adventuring, let us enjoy our own flesh, like the Italian.' But our habit of life, our very constitution, prevents our being quite like the Italian. The phallus will never serve us as a Godhead, because we do not believe in it: no Northern race does. Therefore, either we set ourselves to serve our children, calling them 'the future', or else we turn perverse and destructive, give ourselves joy in the destruction of the flesh.

The children are not the future. The living truth is the future. Time and people do not make the future. Retrogression is not the future. Fifty million children growing up purposeless, with no purpose save the attainment of their own individual desires, these are not the future, they are only a disintegration of the past. The future is in living, growing truth, in advancing fulfilment.

But it is no good. Whatever we do, it is within the greater will towards self-reduction and a perfect society, analysis on the one hand, and mechanical construction on the other. This will dominates us as a whole, and until the whole breaks down, the will must persist. So that now, continuing in the old, splendid will for a perfect selfless humanity, we have become inhuman and unable to help ourselves, we are but attributes of the great mechanized society we have created on our way to perfection. And this great mechanized society, being selfless, is pitiless. It works on mechanically and destroys us, it is our master and our God.

It is past the time to leave off, to cease entirely from what we are doing, and from what we have been doing for hundreds of years. It is past the time to cease seeking one Infinite, ignoring, striving to eliminate the other. The Infinite is twofold, the Father and the Son, the Dark and the Light, the Senses and the Mind, the Soul and the Spirit, the self and the not-self, the Eagle and the Dove, the Tiger and the Lamb. The consummation of man is twofold, in the Self and in Selflessness. By great retrogression back to the source of darkness in me, the Self, deep in the senses, I arrive at the Original, Creative Infinite. By projection forth from myself, by the elimination of my absolute sensual self, I arrive at the Ultimate Infinite, Oneness in the Spirit. They are two Infinites, twofold approach to God. And man must know both.

But he must never confuse them. They are eternally separate. The lion shall never lie down with the lamb. The lion eternally shall devour the lamb, the lamb eternally shall be devoured. Man knows the great consummation in the flesh, the sensual ecstasy, and that is eternal. Also the spiritual ecstasy of unanimity, that is eternal. But the two are separate and never to be confused. To neutralize the one with the other is unthinkable, an abomination. Confusion is horror and nothingness.

The two Infinites, negative and positive, they are always related, but they are never identical. They are always opposite, but there exists a relation between them. This is the Holy Ghost of the Christian Trinity. And it is this, the relation which is established between the two Infinites, the two natures of God, which we have transgressed, forgotten, sinned against. The Father is the Father, and the Son is the Son. I may know the Son and deny the Father, or know the Father and deny the Son. But that which I may never deny, and which I have denied, is the Holy Ghost which relates the dual Infinites into One Whole, which relates and keeps distinct the dual natures of God. To say that the two are one, this is the inadmissible lie. The two are related, by the intervention of the Third, into a Oneness.

There are two ways, there is not only One. There are two opposite ways to consummation. But that which relates them, like the base of the triangle, this is the constant, the Absolute, this makes the Ultimate Whole. And in the Holy Spirit I know the Two Ways, the Two Infinites, the Two Consummations. And knowing the Two, I admit the Whole. But excluding One, I exclude the Whole. And confusing the two, I make nullity nihil.

'Mais,' said the Signore, starting from his scene of ignominy, where his wife played with another man's child, 'mais—voulez-vous vous promener dans mes petites terres?'

It came out fluently, he was so much roused in self-defence and self-assertion.

We walked under the pergola of bony vine-stocks, secure in the sunshine within the walls, only the long mountain, parallel with us, looking in.

I said how I liked the big vine-garden, I asked when it ended. The pride of the padrone came back with a click. He pointed me to the terrace, to the great shut lemon-houses above. They were all his. But—he shrugged his Italian shoulders—it was nothing, just a little garden, vous savez, monsieur. I protested it was beautiful, that I loved it, and that it seemed to me very large indeed. He admitted that today, perhaps, it was beautiful.

'Perche—parce que—il fait un tempo—cosi—tres bell'—tres beau, ecco!'

He alighted on the word beau hurriedly, like a bird coming to ground with a little bounce.

The terraces of the garden are held up to the sun, the sun falls full upon them, they are like a vessel slanted up, to catch the superb, heavy light. Within the walls we are remote, perfect, moving in heavy spring sunshine, under the bony avenue of vines. The padrone makes little exclamatory noises that mean nothing, and teaches me the names of vegetables. The land is rich and black.

Opposite us, looking down on our security, is the long, arched mountain of snow. We climbed one flight of steps, and we could see the little villages on the opposite side of the lake. We climbed again, and could see the water rippling.

We came to a great stone building that I had thought was a storehouse, for open-air storage, because the walls are open halfway up, showing the darkness inside and the corner pillar very white and square and distinct in front of it.

Entering carelessly into the dimness, I started, for at my feet was a great floor of water, clear and green in its obscurity, going down between the walls, a reservoir in the gloom. The Signore laughed at my surprise. It was for irrigating the land, he said. It stank, slightly, with a raw smell; otherwise, I said, what a wonderful bath it would make. The old Signore gave his little neighing laugh at the idea.

Then we climbed into a great loft of leaves, ruddy brown, stored in a great bank under the roof, seeming to give off a little red heat, as they gave off the lovely perfume of the hills. We passed through, and stood at the foot of the lemon-house. The big, blind building rose high in the sunshine before us.

All summer long, upon the mountain slopes steep by the lake, stands the rows of naked pillars rising out of the green foliage like ruins of temples: white, square pillars of masonry, standing forlorn in their colonnades and squares, rising up the mountain-sides here and there, as if they remained from some great race that had once worshipped here. And still, in the winter, some are seen, standing away in lonely places where the sun streams full, grey rows of pillars rising out of a broken wall, tier above tier, naked to the sky, forsaken.

They are the lemon plantations, and the pillars are to support the heavy branches of the trees, but finally to act as scaffolding of the great wooden houses that stand blind and ugly, covering the lemon trees in the winter.

In November, when cold winds came down and snow had fallen on the mountains, from out of the storehouses the men were carrying timber, and we heard the clang of falling planks. Then, as we walked along the military road on the mountain-side, we saw below, on the top of the lemon gardens, long, thin poles laid from pillar to pillar, and we heard the two men talking and singing as they walked across perilously, placing the poles. In their clumsy zoccoli they strode easily across, though they had twenty or thirty feet to fall if they slipped. But the mountain-side, rising steeply, seemed near, and above their heads the rocks glowed high into the sky, so that the sense of elevation must have been taken away. At any rate, they went easily from pillar-summit to pillar-summit, with a great cave of space below. Then again was the rattle and clang of planks being laid in order, ringing from the mountain-side over the blue lake, till a platform of timber, old and brown, projected from the mountain-side, a floor when seen from above, a hanging roof when seen from below. And we, on the road above, saw the men sitting easily on this flimsy hanging platform, hammering the planks. And all day long the sound of hammering echoed among the rocks and olive woods, and came, a faint, quick concussion, to the men on the boats far out. When the roofs were on they put in the fronts, blocked in between the white pillars withhold, dark wood, in roughly made panels. And here and there, at irregular intervals, was a panel of glass, pane overlapping pane in the long strip of narrow window. So that now these enormous, unsightly buildings bulge out on the mountain-sides, rising in two or three receding tiers, blind, dark, sordid-looking places.

In the morning I often lie in bed and watch the sunrise. The lake lies dim and milky, the mountains are dark blue at the back, while over them the sky gushes and glistens with light. At a certain place on the mountain ridge the light burns gold, seems to fuse a little groove on the hill's rim. It fuses and fuses at this point, till of a sudden it comes, the intense, molten, living light. The mountains melt suddenly, the light steps down, there is a glitter, a spangle, a clutch of spangles, a great unbearable sun-track flashing across the milky lake, and the light falls on my face. Then, looking aside, I hear the little slotting noise which tells me they are opening the lemon gardens, a long panel here and there, a long slot of darkness at irregular intervals between the brown wood and the glass stripes.

'Voulez-vous'—the Signore bows me in with outstretched hand—'voulez-vous entrer, monsieur?'

I went into the lemon-house, where the poor threes seem to mope in the darkness. It is an immense, dark, cold place. Tall lemon trees, heavy with half-visible fruit, crowd together, and rise in the gloom. They look like ghosts in the darkness of the underworld, stately, and as if in life, but only grand shadows of themselves. And lurking here and there, I see one of the pillars, But he, too, seems a shadow, not one of the dazzling white fellows I knew. Here we are trees, men, pillars, the dark earth, the sad black paths, shut in in this enormous box. It is true, there are long strips of window and slots of space, so that the front is striped, and an occasional beam of light fingers the leaves of an enclosed tree and the sickly round lemons. But it is nevertheless very gloomy.

'But it is much colder in here than outside,' I said.

'Yes,' replied the Signore, 'now. But at night—I think—'

I almost wished it were night to try. I wanted to imagine the trees cosy. They seemed now in the underworld. Between the lemon trees, beside the path, were little orange trees, and dozens of oranges hanging like hot coals in the twilight. When I warm my hands at them the Signore breaks me off one twig after another, till I have a bunch of burning oranges among dark leaves, a heavy bouquet. Looking down the Hades of the lemon-house, the many ruddy-clustered oranges beside the path remind me of the lights of a village along the lake at night, while the pale lemons above are the stars. There is a subtle, exquisite scent of lemon flowers. Then I notice a citron. He hangs heavy and bloated upon so small a tree, that he seems a dark green enormity. There is a great host of lemons overhead, half-visible, a swarm of ruddy oranges by the paths, and here and there a fat citron. It is almost like being under the sea.

At the corners of the path were round little patches of ash and stumps of charred wood, where fires had been kindled inside the house on cold nights. For during the second and third weeks in January the snow came down so low on the mountains that, after climbing for an hour, I found myself in a snow lane, and saw olive orchards on lawns of snow.

The padrone says that all lemons and sweet oranges are grafted on a bitter-orange stock. The plants raised from seed, lemon and sweet orange, fell prey to disease, so the cultivators found it safe only to raise the native bitter orange, and then graft upon it.

And the maestra—she is the schoolmistress, who wears black gloves while she teaches us Italian—says that the lemon was brought by St Francis of Assisi, who came to the Garda here and founded a church and a monastery. Certainly the church of San Francesco is very old and dilapidated, and its cloisters have some beautiful and original carvings of leaves and fruit upon the pillars, which seem to connect San Francesco with the lemon. I imagine him wandering here with a lemon in his pocket. Perhaps he made lemonade in the hot summer. But Bacchus had been before him in the drink trade.

Looking at his lemons, the Signore sighed. I think he hates them. They are leaving him in the lurch. They are sold retail at a halfpenny each all the year round. 'But that is as dear, or dearer, than in England,' I say. 'Ah, but,' says the maestra, 'that is because your lemons are outdoor fruit from Sicily. Pero—one of our lemons is as good as two from elsewhere.'

It is true these lemons have an exquisite fragrance and perfume, but whether their force as lemons is double that of an ordinary fruit is a question. Oranges are sold at fourpence halfpenny the kilo—it comes about five for twopence, small ones. The citrons are sold also by weight in Salo for the making of that liqueur known as 'Cedro'. One citron fetches sometimes a shilling or more, but then the demand is necessarily small. So that it is evident, from these figures, the Lago di Garda cannot afford to grow its lemons much longer. The gardens are already many of them in ruins, and still more 'Da Vendere'.

We went out of the shadow of the lemon-house on to the roof of the section below us. When we came to the brink of the roof I sat down. The padrone stood behind me, a shabby, shaky little figure on his roof in the sky, a little figure of dilapidation, dilapidated as the lemon-houses themselves.

We were always level with the mountain-snow opposite. A film of pure blue was on the hills to the right and the left. There had been a wind, but it was still now. The water breathed an iridescent dust on the far shore, where the villages were groups of specks.

On the low level of the world, on the lake, an orange-sailed boat leaned slim to the dark-blue water, which had flecks of foam. A woman went down-hill quickly, with two goats and a sheep. Among the olives a man was whistling.

'Voyez,' said the padrone, with distant, perfect melancholy. 'There was once a lemon garden also there—you see the short pillars, cut off to make a pergola for the vine. Once there were twice as many lemons as now. Now we must have vine instead. From that piece of land I had two hundred lire a year, in lemons. From the vine I have only eighty.'

'But wine is a valuable crop,' I said.

'Ah—cosi-cosi! For a man who grows much. For me—poco, poco—peu.'

Suddenly his face broke into a smile of profound melancholy, almost a grin, like a gargoyle. It was the real Italian melancholy, very deep, static.

'Vous voyez, monsieur—the lemon, it is all the year, all the year. But the vine—one crop—?'

He lifts his shoulders and spreads his hands with that gesture of finality and fatality, while his face takes the blank, ageless look of misery, like a monkey's. There is no hope. There is the present. Either that is enough, the present, or there is nothing.

I sat and looked at the lake. It was beautiful as paradise, as the first creation. On the shores were the ruined lemon-pillars standing out in melancholy, the clumsy, enclosed lemon-houses seemed ramshackle, bulging among vine stocks and olive trees. The villages, too, clustered upon their churches, seemed to belong to the past. They seemed to be lingering in bygone centuries.

'But it is very beautiful,' I protested. 'In England—'

'Ah, in England,' exclaimed the padrone, the same ageless, monkey-like grin of fatality, tempered by cunning, coming on his face, 'in England you have the wealth—les richesses—you have the mineral coal and the machines, vous savez. Here we have the sun—'

He lifted his withered hand to the sky, to the wonderful source of that blue day, and he smiled, in histrionic triumph. But his triumph was only histrionic. The machines were more to his soul than the sun. He did not know these mechanisms, their great, human-contrived, inhuman power, and he wanted to know them. As for the sun, that is common property, and no man is distinguished by it. He wanted machines, machine production, money, and human power. He wanted to know the joy of man who has got the earth in his grip, bound it up with railways, burrowed it with iron fingers, subdued it. He wanted this last triumph of the ego, this last reduction. He wanted to go where the English have gone, beyond the Self, into the great inhuman Not Self, to create the great unliving creators, the machines, out of the active forces of nature that existed before flesh.