I have been asked on occasion whether I would like to live my life over again. On the whole it has been a pretty good life, perhaps better than most people’s, but I should see no point in repeating it. It would be as idle as to read again a detective story that you have read before. But supposing there were such a thing as reincarnation, belief in which is explicitly held by three quarters of the human race, and one could choose whether or no one would enter upon a new life on earth, I have in the past sometimes thought that I should be willing to try the experiment on the chance that I might enjoy experiences which circumstances and my own idiosyncrasies, spiritual and corporeal, have prevented me from enjoying, and learn the many things that I have not had the time or the occasion to learn. But now I should refuse. I have had enough. I neither believe in immortality nor desire it. I should like to die quickly and painlessly, and I am content to be assured that with my last breath my soul, with its aspirations and its weaknesses, will dissolve into nothingness. I have taken to heart what Epicurus wrote to Menoeceus: “Become accustomed to the belief that death is nothing to us. For all good and evil consists in sensation, but death is deprivation of sensation. And therefore a right understanding that death is nothing to us makes the mortality of life enjoyable, not because it adds to it an infinite span of time, but because it takes away the craving for immortality. For there is nothing terrible in life for the man who has truly comprehended that there is nothing terrible in not living.”
With these words and on this day I think it fitting to put an end to this book.
It is five years since I wrote the above piece. I have not altered it, though I have since written three of the four novels of which I spoke; the fourth I shall leave unwritten. When I came back to England after my long sojourn in the United States and revisited the part of London in which I proposed to situate my story and renewed my acquaintance with the people some of whom were to serve as models for my characters I found that great changes had taken place. Bermondsey was no longer the Bermondsey I had known. The war had destroyed much; there had been grave loss of life; but there was no longer the unemployment the fear of which had hung, a black cloud, over the lives of my friends, and they dwelt no longer in bug-ridden tenements, but in neat and tidy council flats. They had a radio and a piano and went to the movies twice a week. They were no longer members of the proletariat, but of the petty bourgeoisie. But these changes, all to the good, were not the only ones I found. The spirit of the people was different. Whereas in the bad old days, notwithstanding the hardships and privation they endured, they were gay and friendly, now their lives were sadly embittered by envy, hatred and malice. They had not been discontented with their lot; now they were filled with resentment against those who enjoyed advantages of which they were deprived. They were sullen and dissatisfied. The mother of a family, a charwoman by occupation, whom I had known for many years, told me: “They’ve cleaned up the slums and the dirt, and all the happiness and joy has gone with it.” I entered upon a world that was strange to me. I have no doubt that it still offers ample material for a novel, but that which I had in mind was a picture of conditions that have ceased to exist, and I see no point in writing it.
During the last five years I have perhaps learnt a little more than I knew before. Through a chance encounter with an eminent biologist I was led to make myself at least superficially acquainted with the philosophy of organism. It is an instructive and absorbing subject. It liberates the spirit. Men of science seem to be agreed that at some remote period this earth of ours will cease to support even the most elementary forms of life; but long before this state is reached the human race will have become extinct, as have so many species of living creatures which could not adapt themselves to a changing environment. The conclusion can hardly escape one that then all this business of evolution will have been singularly futile and, indeed, that the process that led to the creation of man was a stupendous absurdity on the part of nature, stupendous in the sense that the volcano at Kilauea in eruption or the Mississippi in flood is stupendous, but an absurdity all the same. For no sensible person can deny that throughout the history of the world the sum of unhappiness has been far, far greater than the sum of happiness. Only in brief periods has man lived save in continual fear and danger of violent death, and it is not only in the savage state, as Hobbes asserted, that his life has been solitary, poor, nasty, brutish and short. Throughout the ages many have found in the belief in a life to come an adequate compensation for the troubles of their brief sojourn in a world of sorrow. They are the lucky ones. Faith, to those who have it, solves difficulties which reason finds insoluble. Some have ascribed to art a value which is its own justification and persuaded themselves that the wretched lot of the common run of men was not too high a price to pay for the radiant productions of painter and poet.
I look askance at such an attitude. It seems to me that the philosophers were right who claimed that the value of art lies in its effects and from this drew the corollary that its value lies not in beauty, but in right action. For an effect is idle unless it is effective. If art is no more than a pleasure, no matter how spiritual, it is of no great consequence: it is like the sculptures on the capitals of columns that support a mighty arch; they delight the eye by their grace and variety, but serve no functional purpose. Art, unless it leads to right action, is no more than the opium of an intelligentsia.
It is not in art then that one may hope to find some assuagement to the pessimism that long ago found immortal expression in the Book of Ecclesiastes. I think there is in the heroic courage with which man confronts the irrationality of the world a beauty greater than the beauty of art. I find it in the defiant gesture of Paddy Finucane when, plunging to his death, he transmitted the message to the airmen in his squadron: “This is it, chaps.” I find it in the cool determination of Captain Oates when he went out to his death in the arctic night rather than be a burden to his comrades. I find it in the loyalty of Helen Vagliano, a woman not very young, not very pretty, not very intelligent, who suffered hellish torture and accepted death, for a country not her own, rather than betray her friends. In a famous passage Pascal wrote: “L’homme n’est qu’un roseau, le plus foible de la nature, mais c’est un roseau pensant. Il ne faut pas que l’univers entier s’arme pour l’écraser. Une vapeur, une goutte d’eau, suffit pour le tuer. Mais quand l’univers l’écraseroit, l’homme seroit encore plus noble que ce qui le tue, parce qu’il meurt; et l’avantage que l’univers a sur lui, l’univers n’en sait rien. Toute notre dignité consiste donc en la pensée.” Is that true? Surely not. I think there is some disparagement today in the notion of dignity, and I believe that the French word is better translated into English by nobility. There is a nobility which does not proceed from thought. It is more elemental. It depends neither on culture nor breeding. It has its roots among the most primitive instincts of the human being. Faced with it, God, if he had created man, might hide his head in shame. It may be that in the knowledge that man for all his weakness and sin is capable on occasion of such splendour of spirit, one may find some refuge from despair.
But these are grave subjects for which, even if I had the capacity to deal with them, this is not the place. For I am like a passenger waiting for his ship at a war-time port. I do not know on which day it will sail, but I am ready to embark at a moment’s notice. I leave the sights of the city unvisited. I do not want to see the fine new speedway along which I shall never drive, nor the grand new theatre, with all its modern appliances, in which I shall never sit. I read the papers and flip the pages of a magazine, but when someone offers to lend me a book I refuse because I may not have time to finish it, and in any case with this journey before me I am not of a mind to interest myself in it. I strike up acquaintances at the bar or the card-table, but I do not try to make friends with people from whom I shall so soon be parted. I am on the wing.
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Based on the life of Paul Gauguin, T
he Moon and Sixpence is W. Somerset Maugham’s ode to the powerful forces behind creative genius. Charles Strickland is a staid banker, a man of wealth and privilege. He is also a man possessed of an unquenchable desire to create art. As Strickland pursues his artistic vision, he leaves london for Paris and Tahiti, and in his quest makes sacrifices that leave the lives of those closest to him in tatters. Through Maugham’s sympathetic eye Strickland’s tortured and cruel soul becomes a symbol of the blessing and the curse of transcendent artistic genius, and the cost in human lives it sometimes demands.
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UP AT THE VILLA
On the day her older, prosperous friend asks her to marry him, Mary Leonard demurs and decides to postpone her reply a few days. But driving into the hills above Florence alone that evening, Mary offers a ride to a handsome stranger. And suddenly, her life is utterly, irrevocably altered. Mary’s stranger is a refugee of war, and he harbors more than one form of passion. Erotic, haunting, and maddeningly suspenseful, Up at the Villa is a masterful tale of temptation and the capricious nature of life.
Fiction/Literature/978-0-375-72462-6
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W. Somerset Maugham, A Writer's Notebook
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