2
" perhaps, all these years, historians had been unwilling to recognize history as a spiral because a spiral was so difficult to describe. was war, then, the big solution after all? war the great aphrodisiac, the great source of world adrenalin, the solvent of ennui, angst, melancholia, accidia, spleen? war itself a massive sexual act. -war, finally, the controller, the trimmer & excisor; the justifier of fertility?" --the Wanting Seed/Burgess "
4
" He insisted on clearing the table, and again devoted himself to his game of patience: piecing together the map of Paris, the bits of which he’d stuffed into the pocket of his raincoat, folded up any old how.
I helped him.
Then he asked me, straight out, ‘What would you say was the true centre of Paris?’
I was taken aback, wrong-footed. I thought this knowledge was part of a whole body of very rarefied and secret lore. Playing for time, I said, ‘The starting point of France’s roads . . . the brass plate on the parvis of Notre-Dame.’
He gave me a withering look.
‘Do you take for me a sap?’
The centre of Paris, a spiral with four centres, each completely self-contained, independent of the other three. But you don’t reveal this to just anybody. I suppose - I hope - it was in complete good faith that Alexandre Arnoux mentioned the lamp behind the apse of St-Germain-l’Auxerrois. I wouldn’t have created that precedent. My turn now to let the children play with the lock.
‘The centre, as you must be thinking of it, is the well of St-Julien-le-Pauvre. The “Well of Truth” as it’s been known since the eleventh century.’
He was delighted. I’d delivered. He said, ‘You know, you and I could do great things together. It’s a pity I’m already “beyond redemption”, even at this very moment.’
His unhibited display of brotherly affection was of childlike spontaneity. But he was still pursuing his line of thought: he dashed out to the nearby stationery shop and came back with a little basic pair of compasses made of tin.
‘Look. The Vieux-Chene, the Well. The Well, the Arbre-a-Liege On either side of the Seine, adhering closely to the line he’d drawn, the age-old tavern signs were at pretty much the same distance from the magic well.
‘Well, now, you see, it’s always been the case that whenever something bad happens at the Vieux-Chene, a month later — a lunar month, that is, just twenty-eight days — the same thing happens at old La Frite’s place, but less serious. A kind of repeat performance. An echo
Then he listed, and pointed out on the map, the most notable of those key sites whose power he or his friends had experienced.
In conclusion he said, ‘I’m the biggest swindler there is, I’m prepared to be swindled myself, that’s fair enough. But not just anywhere. There are places where, if you lie, or think ill, it’s Paris you disrespect. And that upsets me. That’s when I lose my cool: I hit back. It’s as if that’s what I was there for. "
― Jacques Yonnet , Paris Noir: The Secret History of a City
6
" Most people are afflicted with an inability to say what they see or think. They say there’s nothing more difficult than to define a spiral in words; they claim it is necessary to use the unliterary hand, twirling it in a steadily upward direction, so that human eyes will perceive the abstract figure immanent in wire spring and a certain type of staircase. But if we remember that to say is to renew, we will have no trouble defining a spiral; it’s a circle that rises without ever closing. I realize that most people would never dare to define it this way, for they suppose that defining is to say what others want us to say rather than what’s required for the definition. I’ll say it more accurately: a spiral is a potential circle that winds round as it rises, without ever completing itself. But no, the definition is still abstract. I’ll resort to the concrete, and all will become clear: a spiral is a snake without a snake, vertically wound around nothing.
All literature is an attempt to make life real. All of us know, even when we act on what we don’t know, life is absolutely unreal in its directly real form; the country, the city and our ideas are absolutely fictitious things, the offspring of our complex sensation of our own selves. Impressions are incommunicable unless we make them literary. Children are particularly literary, for they say what they feel not what someone has taught them to feel. Once I heard a child, who wished to say that he was on the verge of tears, say not ‘I feel like crying’, which is what an adult, i.e., an idiot, would say but rather, ’ I feel like tears.’ And this phrase -so literary it would seem affected in a well-known poet, if he could ever invent it - decisively refers to the warm presence of tears about to burst from eyelids that feel the liquid bitterness. ‘I feel like tears’! The small child aptly defined his spiral.
To say! To know how to say! To know how to exist via the written voice and the intellectual image! This is all that matters in life; the rest is men and women, imagined loves and factitious vanities, the wiles of our digestion and forgetfulness, people squirming- like worms when a rock is lifted - under the huge abstract boulder of the meaningless blue sky. "
― Fernando Pessoa , The Book of Disquiet
