Standing behind the lectern, Annette lowered her head, exhaled solemnly and shut her eyes.
8
Mary thought that ‘swift return’ was going a bit far. She glanced nervously at the coffin, as if Eleanor might fling off the lid and hop out at any moment, throwing open her arms to embrace the world, with the awkward theatricality of the photograph on the order of service. Sensing Patrick’s radiant embarrassment, she regretted asking Annette to make an address, but it was hard to think of anyone who could have spoken instead. Eleanor’s slash and burn social life had destroyed continuity and deep friendship, especially after the lonely years of dementia and the fractured relationship with Seamus.
Mary had asked Johnny to read a poem and she had even been desperate enough to get Erasmus to read a passage. Nancy, the only alternative, had been hysterical with self-pity and unclear about when she was getting in from New York. The rather strained choice of readers was balanced (or made worse) by the familiarity of the passages she had chosen. Two great biblical staples were coming up next, and she now felt that it was intolerably boring of her to have picked them. On the other hand, nobody knew anything about death, except that it was unavoidable, and since everyone was terrified by that uncertain certainty, perhaps the opaque magnificence of the Bible, or even the vague Asiatic immensities that Annette obviously preferred, were better than a wilful show of novelty. Besides, Eleanor had been a Christian, amongst so many other things.
As soon as Annette sat down it would be Mary’s turn to replace her at the front of the room. The truth was, she was feeling slightly mad. She got up with a reluctance that cunningly disguised itself as a feeling of unbearable urgency, squeezed past Patrick without looking him in the eye and made her way to the lectern. When she told people how nervous she was about any kind of public appearance, they said incredibly annoying things like, ‘Don’t forget to breathe.’ Now she knew why. First she felt that she was going to faint and then, as she started to read the passage she had rehearsed a hundred times, she felt that she was choking as well.
Though I speak with the tongues of men and angels, and have not love, I am become a sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries and all knowledge; and though I have all faith, so that I could remove mountains, and have not love, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned and have not love, it profiteth me nothing.
Mary felt a scratching sensation in her throat, but she tried to persevere without coughing.
Love suffereth long, and is kind; love envieth not: love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth:
Mary cleared her throat and turned her head aside to cough. Now she had ruined everything. She couldn’t help feeling that there was a psychological connection between this part of the passage and her coughing fit. When she had read it yet again this morning, it had struck her as the zenith of false modesty: love boasting about not boasting, love unbelievably pleased with itself for not being puffed up. Until then, it had seemed to be an expression of the highest ideals, but now she was so tired and nervous she couldn’t quite shake off the feeling that it was one of the most pompous things ever written. Where was she? She looked at the page with a kind of swimming panic. Then she spotted where she had left off, and pressed forward, feeling that her voice did not quite belong to her.
but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.
When I was a child, I spake as a child, I understood as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.
And now abideth faith, hope, love, these three; but the greatest of these is love.
Erasmus had not listened to Mary’s reading of St Paul’s Epistle to the Corinthians. Ever since Annette’s address, he had been lost in speculation about the doctrine of reincarnation and whether it deserved to be called ‘literally nonsensical’. It was a phrase that reminded him of Victor Eisen, the Melrose family’s philosopher friend of the sixties and seventies. In philosophical discussions, after a series of vigorous proofs, ‘literally nonsensical’ used to rush out of him like salt from a cellar that suddenly loses its top. Although he was now a rather faded figure without any enduring work to his name, Eisen had been a fluent and conceited public intellectual during Erasmus’s youth. In his eagerness to dismiss, which in the end may have secured his own dismissal, he would certainly have found reincarnation ‘literally nonsensical’: its evidence-free, memory-free, discarnate narrative failed to satisfy the Parfittian criteria of personal identity. Who is being reincarnated? That was the devastating question, unless the person who was asked happened to be a Buddhist. For him the answer was ‘Nobody’. Nobody was reincarnated because nobody had been incarnated in the first place. Something much looser, like a stream of thought, had taken human form. Neither a soul nor a personal identity was needed to precipitate a human life, just a cluster of habits clinging to the hollow concept of independent existence, like a crowd of grasping passengers sinking the lifeboat they imagined would save them. In the background was the ever-present opportunity to slip away into the glittering ocean of a true nature that was not personal either. From this point of view, it was Parfitt and Eisen who were literally nonsensical. Still, Erasmus had no problem with a rejection of reincarnation on the grounds that there was no good reason to believe that it was true – as long as the implicit physicalism of such a rejection was also rejected! The correlation between brain activity and consciousness could be evidence, after all, that the brain was a receiver of consciousness, like a transistor, or a transceiver, and not the skull-bound generator of a private display. The…
Erasmus’s thoughts were interrupted by the sensation of a hand resting on his shoulder and shaking him gently. His neighbour, after securing his attention, pointed to Mary, who stood in the aisle looking at him significantly. She gave him what he felt was a somewhat curt nod, reminding him that it was his turn to read. He rose with an apologetic smile and, crushing the toes of the woman who had shaken him on the shoulder, made his way towards the front of the room. The passage he had to read was from Revelations – or Obfuscations as he preferred to call them. Reading it over on the train from Cambridge, he had felt a strange desire to build a time machine so that he could take the author a copy of Kant’s Critique of Pure Reason.
Erasmus put on his reading glasses, flattened the page against the slope of the lectern, and tried to master his longing to point out the unexamined assumptions that riddled the famous passage he was about to read. He might not be able to infuse his voice with the required feeling of awe and exaltation, but he could at least eliminate any signs of scepticism and indignation. With the inner sigh of a man who doesn’t want to be blamed for what’s coming next, Erasmus set about his task.
Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and the sea was no more.
Nancy was still furious with the clumsy oaf who had stepped on her toes and now, on top of that, he was proposing to take the sea away. No more sea meant no more seaside, no more Cap d’Antibes (although it had been completely ruined), no more Portofino (unbearable in the summer), no more Palm Beach (which was not what it used to be).
And I saw the holy city, new Jerusalem,
Oh, no, not another Jerusalem, thought Nancy. Isn’t one enough?
coming down out of heaven from God, prepared as a bride adorned for her husband; and I heard a great vo
ice from the throne saying, ‘Behold, the dwelling of God is with men. He will dwell with them and they shall be his people, and God himself will be with them; he will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain any more, for the former things have passed away.’
All these readings from the Bible were getting on Nancy’s nerves. She didn’t want to think about death – it was depressing. At a proper funeral there were amazing choirs that didn’t usually sing at private events, and tenors who were practically impossible to get hold of, and readings by famous actors or distinguished public figures. It made the whole thing fun and meant that one hardly ever thought about death, even when the readings were exactly the same, because one was struggling to remember when some tired-looking person had been chancellor of the exchequer, or what the name of their last movie was. That was the miracle of glamour. The more she thought about it, the more furious she felt about Eleanor’s dreary funeral. Why, for instance, had she decided to be cremated? Fire was something one dreaded. Fire was something one insured against. The Egyptians had got it right with the pyramids. What could be cosier than something huge and permanent with all one’s things tucked away inside (and other people’s things as well! Lots and lots of things!) built by thousands of slaves who took the secret of the construction with them to unmarked graves. Nowadays one would have to make prohibitive social-security payments to teams of unionized construction workers. That was modern life for you. Nevertheless, some sort of big monument was infinitely preferable to an urn and a handful of dust.
And he who sat upon the throne said, ‘Behold, I make all things new.’ Also he said, ‘Write this, for these words are trustworthy and true.’ And he said to me, ‘It is done. I am the Alpha and the Omega, the beginning and the end. To the thirsty I will give water without price from the fountain of the water of life. He who conquers shall have this heritage, and I will be his God and he will be my son.’
Johnny couldn’t help being reminded by all these readings of a paper he had written in his opinionated youth, called ‘Omnipotence and Denial: The Lure of Religious Belief.’ He had made the simple point that religion inverted everything that we dread about human existence: we’re all going to die (we’re all going to live for ever); life is terribly unfair (there will be absolute and perfect justice); it’s horrible being downtrodden and powerless (the meek shall inherit the earth); and so on. The inversion had to be complete; it was no use saying that life was pretty unfair but not quite as unfair as it sometimes seemed. The pallor of Hades may have been its doom: after making the leap of believing that consciousness did not end with death, a realm of restless shadows pining for blood, muscle, battle and wine must have seemed a thin prize. Achilles said that it was preferable to be a slave on earth than king in the underworld. With that sort of endorsement an afterlife was headed for extinction. Only something perfectly counterfactual could secure global devotion. In his paper Johnny had drawn parallels between this spectacular denial of the depressing and frightening aspects of reality and the operation of the unconscious in the individual patient. He had gone on to make more detailed comparisons between various forms of mental illness and what he imagined to be their corresponding religious discourse, with the disadvantage of knowing nothing about the religious half of the comparison. Feeling that he might as well solve all the world’s problems in twelve thousand words, he had tied in political repression with personal repression, and made all the usual points about social control. The underlying assumption of the paper was that authenticity was the only project that mattered and that religious belief necessarily stood in its way. He was now faintly embarrassed by the lack of subtlety and self-doubt in his twenty-nine-year-old self. Still in training, he hadn’t yet had a patient, and was therefore much more certain about the operation of the human psyche than he was today.
Mary had asked him to read a long poem by Henry Vaughan that he had never come across before. She told him that it fitted perfectly with Eleanor’s view that life was an exile from God, and death a homecoming. Other, more enjoyable poems had seemed conventional or irrelevant by contrast, and Mary had decided to stay loyal to Eleanor’s metaphysical nostalgia. As far as Johnny was concerned, giving a religious status to these moods of longing was just another form of resistance. Wherever we came from and wherever we were going (and whether those ideas meant anything at all) it was the bit in between that counted. As Wittgenstein had said, ‘Death is not an event in life: we do not live to experience death’.
Johnny smiled vaguely at Erasmus as they crossed paths in the aisle. He balanced his copy of The Metaphysical Poets on the ledge of the lectern and opened it on the page he had marked with a taxi receipt. His voice was strong and confident as he read.
Happy those early days, when I
Shin’d in my Angel-infancy!
Before I understood this place
Appointed for my second race,
Or taught my soul to fancy aught
But a white celestial thought;
When yet I had not walk’d above
A mile or two from my first Love,
And looking back – at that short space –
Could see a glimpse of His bright face;
When on some gilded cloud or flower
My gazing soul would dwell an hour,
And in those weaker glories spy
Some shadows of eternity;
Before I taught my tongue to wound
My Conscience with a sinful sound,
Or had the black art to dispense
A several sin to ev’ry sense,
But felt through all this fleshly dress
Bright shoots of everlastingness.
Nicholas had started to feel that special sense of claustrophobia he associated with being trapped in chapel at school. Wave after wave of Christian sentiment without even the consolation of an overdue Latin translation tucked furtively in his hymnal. He cheered himself up with his own version of the Christian story: God sent his only begotten son to Earth in order to save the poor, and it was a complete washout, like all half-baked socialist projects; but then the Supreme Being came to his senses and sent Nicholas to save the rich, and it came to pass that it was an absolute succès fou.’ No doubt with its deplorable history of torture, Inquisition, religious wars, crushing dogma, as well as its altogether more forgivable history of sexual impropriety and worldly self-indulgence, the Roman Catholic Church would look on this crucial development as a heresy; but a heresy was only the prelude to a new Protestant religious order. ‘Nicholism’ would sweep through what his ghastly American investment adviser called the ‘high-net-worth community’. The great question, as always, was what to wear. As the Arch Plutocrat of the Church for the Redemption of Latter-Day Riches one had to cut a dash. Nicholas’s imagination wandered back to the page’s outfit he had worn as a ten-year-old boy at a very grand royal wedding – the silk breeches, the silver buttons, the buckled shoes…he had never felt quite as sure of his own importance since that day.
Johnny renewed his efforts at intonation for the final stanza.
O how I long to travel back,
And tread again that ancient track!
That I might once more reach that plain
Where first I left my glorious train;
From whence th’ enlighten’d spirit sees
That shady City of Palm-trees.
But ah! my soul with too much stay
Is drunk, and staggers in the way!
Some men a forward motion love,
But I by backward steps would move;
And when this dust falls to the urn,
In that state I came, return.
Complete rubbish, thought Nicholas, to imply that one returned to the place from which one came. How could it be the same after one’s immensely colourful contribution, and how could one’s attitude to it be the same after passing through this Vale of Invitations and Sardonic Laughter? He glanced down at the order of service
. It looked as if that poem by Vaughan was the last reading. At the bottom of the page there was a note inviting everyone to join the family at the Onslow Club for a drink after the ceremony. He would love to get out of it, but in a moment of reckless generosity he had promised Nancy that he would accompany her. He also had a four o’clock appointment to visit a dying friend at the Chelsea and Westminster Hospital and so it was in fact conveniently nearby. Thank goodness he had booked a car for the day; with distances of that kind (about six hundred yards) one always had to put up with the ill temper of cab drivers who were drifting around the Fulham Road dreaming of a fare to Gatwick or Penzance. He must keep a firm hold on his car; otherwise Nancy would commandeer it for her own purposes. He could easily totter out of the hospital, suffering from the ‘compassion burn-out’ he knew sometimes afflicted the most heroic nurses, only to find that his car was in Berkeley Square where Nancy was trying to bamboozle a Morgan Guaranty employee into giving her some cash. Her cousin Henry, who had unexpectedly turned up today, had once told him that when he and Nancy were children she had been known as ‘the Kleptomaniac’. Little things used to disappear – special hairbrushes, childish jewellery, cherished piggy banks – and turn up in the magpie’s nest of Nancy’s bedroom. Parents and nannies explained, pedantically at first and then with growing anger, that stealing was wrong, but the temptation was too strong for Nancy and she was expelled from a series of boarding schools for theft and lying. Ever since Nicholas had known her, she had been locked into a state of covetousness, a sense of how much better she would have used, and how much more she deserved, the fabulous possessions belonging to her friends and family. She resisted envying things which belonged to people she didn’t know at all, but only to distance herself from her maid, who filled the kitchen with prurient babble about the lives of soap-opera stars. Her recounting of their commonplace ‘tragedies’ was used to soothe what had been excited by earlier stories of unmerited rewards and ludicrous lifestyles.
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