But there it is, a portrait-effigy. Very often, the lid and the chest don’t seem to belong together at all. It is suggested that the lid was made during the lifetime of the subject, with an attempt at real portraiture: while the chest was bought ready-made, and apart. It may be so. Perhaps in Etruscan days there were the alabaster workshops as there are today, only with rows of ash-chests portraying all the vivid scenes we still can see: and perhaps you chose the one you wished your ashes to lie in. But more probably, the workshops were there, the carved ash-chests were there, but you did not select your own chest, since you did not know what death you would die. Probably you only had your portrait carved on the lid, and left the rest to the survivors.

  So maybe, and most probably, the mourning relatives hurriedly ordered the lid with the portrait-bust, after the death of the near one, and then chose the most appropriate ash-chest. Be it as it may, the two parts are often oddly assorted: and so they were found with the ashes inside them.

  But we must believe that the figure on the lid, grotesquely shortened, is an attempt at a portrait. There is none of the distinction of the southern Etruscan figures. The heads are given the ‘imperious’ tilt of the Lucumones, but here it becomes almost grotesque. The dead nobleman may be wearing the necklace of office and holding the sacred patera or libation-dish in his hand; but he will not, in the southern way, be represented ritualistically as naked to below the navel; his shirt will come to his neck: and he may just as well be holding the tippling wine-cup in his hand as the sacred patera; he may even have a wine-jug in his other hand, in full carousal. Altogether the peculiar ‘sacredness’, the inveterate symbolism of the southern Etruscans, is here gone. The religious power is broken.

  It is very evident in the ladies: and so many of the figures are ladies. They are decked up in all their splendour, but the mystical formality is lacking. They hold in their hands wine-cups or fans or mirrors, pomegranates or perfume-boxes, or the queer little books which perhaps were the wax tablets for writing upon. They may even have the old sexual and death symbol of the pine-cone. But the power of the symbol has almost vanished. The Gothic actuality and idealism begins to supplant the profound physical religion of the southern Etruscans, the true ancient world.

  In the museum there are jars and bits of bronze, and the pateras with the hollow knob in the middle. You may put your two middle fingers in the patera, and hold it ready to make the last libation of life, the first libation of death, in the correct Etruscan fashion. But you will not, as so many of the men on these ash-chests do, hold the symbolic dish upside down, with the two fingers thrust into the mundus’. The torch upside down means the flame has gone below, to the underworld. But the patera upside down is somehow shocking. One feels the Volterrans, or men of Velathri, were slack in the ancient mysteries.

  At last the rain stopped crashing down icily in the silent inner courtyard; at last there was a ray of sun. And we had seen all we could look at for one day. So we went out, to try to get warmed by a kinder heaven.

  There are one or two tombs still open, especially two outside the Porta a Selci. But I believe, not having seen them, they are of small importance. Nearly all the tombs that have been opened in Volterra, their contents removed, have been filled in again, so as not to lose two yards of the precious cultivable land of the peasants. There were many tumuli: but most of them are levelled. And under some were curious round tombs built of unsquared stones, unlike anything in southern Etruria. But then, Volterra is altogether unlike southern Etruria.

  One tomb has been removed bodily to the garden of the archaeological museum in Florence: at least its contents have. There it is built up again as it was when discovered in Volterra in 1861, and all the ash-chests are said to be replaced as they stood originally. It is called the Inghirami Tomb, from the famous Volterran archaeologist Inghirami.

  A few steps lead down into the one circular chamber of the tomb, which is supported in the centre by a square pillar, apparently supposed to be left in the rock. On the low stone bed that encircles the tomb stand the ash-chests, a double row of them, in a great ring encircling the shadow.

  The tomb belongs all to one family, and there must be sixty ash-chests, of alabaster, carved with the well-known scenes. So that if this tomb is really arranged as it was originally, and the ash-chests progress from the oldest to the latest counter-clockwise, as is said, one ought to be able to see certainly a century or two of development in the Volterran urns.

  But one is filled with doubt and misgiving. Why, oh why, wasn’t the tomb left intact as it was found, where it was found? The garden of the Florence museum is vastly instructive, if you want object-lessons about the Etruscans. But who wants object-lessons about vanished races? What one wants is a contact. The Etruscans are not a theory or a thesis. If they are anything, they are an experience.

  And the experience is always spoilt. Museums, museums, museums, object-lessons rigged out to illustrate the unsound theories of archaeologists, crazy attempts to coordinate and get into a fixed order that which has no fixed order and will not be coordinated! It is sickening! Why must all experience be systematized? Why must even the vanished Etruscans be reduced to a system? They never will be. You break all the eggs, and produce an omelette which is neither Etruscan nor Roman not Italic nor Hittite, nor anything else, but just a systematized mess. Why can’t incompatible things be left incompatible? If you make an omelette out of a hen’s egg, a plover’s, and an ostrich’s, you won’t have a grand amalgam or unification of hen and plover and ostrich into something we may call K oviparity’. You’ll have that formless object, an omelette.

  So it is here. If you try to make a grand amalgam of Cerveteri and Tarquinia, Vulci, Vetulonia, Volterra, Chiusi, Veii, then you won’t get the essential Etruscan as a result, but a cooked-up mess which has no life-meaning at all. A museum is not a first-hand contact: it is an illustrated lecture. And what one wants is the actual vital touch. I don’t want to be ‘instructed’; nor do many other people.

  They could take the more homeless objects for the museums, and still leave those that have a place in their own place: the Inghirami Tomb here at Volterra.

  But it is useless. We walk up the hill and out of the Florence gate, into the shelter under the walls of the huge medieval castle which is now a State prison. There is a promenade below the ponderous walls, and a scrap of sun, and shelter from the biting wind. A few citizens are promenading even now. And beyond, the bare green country rises up in waves and sharp points, but it is like looking at the choppy sea from the brow of a tall ship; here in Volterra we ride above all.

  And behind us, in the bleak fortress, are the prisoners. There is a man, an old man now, who has written an opera inside those walls. He had a passion for the piano: and for thirty years his wife nagged him when he played. So one day he silently and suddenly killed her. So, the nagging of thirty years silenced, he got thirty years of prison, and still is not allowed to play the piano. It is curious.

  There were also two men who escaped. Silently and secretly they carved marvellous likenesses of themselves out of the huge loaves of hard bread the prisoners get. Hair and all, they made their own effigies lifelike. Then they laid them in the bed, so that when the warder’s light flashed on them he should say to himself: ‘There they lie sleeping, the dogs!’

  And so they worked, and they got away. It cost the governor, who loved his household of malefactors, his job. He was kicked out. It is curious. He should have been rewarded, for having such clever children, sculptors in bread.

  THE END

  Plate 1. Cerveteri. Entrance to the Chamber Tombs.

  Plate 2. Cerveteri. Tomb of the Sarcophagi.

  Plate 3. Cerveteri. Tomb of the Stuccos, or the Grotta Bella.

  Place 4. Cerveteri. Terra-cotta Heads on Sarcophagus now in the Villa Giulia Museum, Rome.

  Place 5. Cerveteri. The Regolini-Galassi Tomb.

  Plate 6. Tarquinia. Greek Vases with Eye-Pattern and Head of Bacchus.

  Plate 7. Tarquinia. Tomb of Hunting and Fishing.

  Plate 8. Tarquinia. Tomb of the Leopards.

  Plate 9. Tarquinia. Tomb of the Leopards.

  Plate 10. Tarquinia. Tomb of the Feast.

  Plate 11. Tarquinia. Tomb of the Lionesses.

  Plate 12. Tarquinia. Tomb of the Bulls.

  Plate 13. Tarquinia. Tomb of the Baron.

  Plate 14. Volterra. Porta dell’ Arco.

  Plate 15. Volterra. Ash-chest showing the Boar-hunt.

  Plate 16. Volterra. Ash-chest showing Acteon and the Dogs.

  MORNINGS IN MEXICO

  CONTENTS

  1 - CORASMIN AND THE PARROTS

  2 - WALK TO HUAYAPA

  3 - THE MOZO

  4 - MARKET DAY

  5 - INDIANS AND ENTERTAINMENT

  6 - DANCE OF THE SPROUTING CORN

  7 - THE HOPI SNAKE DANCE

  8 - A LITTLE MOONSHINE WITH LEMON

  1 - CORASMIN AND THE PARROTS

  One says Mexico: one means, after all, one little town away South in the Republic: and in this little town, one rather crumbly adobe house built round two sides of a garden patio: and of this house, one spot on the deep, shady veranda facing inwards to the trees, where there are an onyx table and three rocking-chairs and one little wooden chair, a pot with carnations, and a person with a pen. We talk so grandly, in capital letters, about Morning in Mexico. All it amounts to is one little individual looking at a bit of sky and trees, then looking down at the page of his exercise book.

  It is a pity we don’t always remember this. When books come out with grand titles, like The Future of America, or The European Situation, it’s a pity we don’t immediately visualize a thin or a fat person, in a chair or in bed, dictating to a bob-haired stenographer or making little marks on paper with a fountain pen.

  Still, it is morning, and it is Mexico. The sun shines. But then, during the winter, it always shines. It is pleasant to sit out of doors and write, just fresh enough and just warm enough. But then it is Christmas next week, so it ought to be just right.

  There is a little smell of carnations, because they are the nearest thing. And there is a resinous smell of ocote wood, and a smell of coffee, and a faint smell of leaves, and of Morning, and even of Mexico. Because when all is said and done, Mexico has a faint, physical scent of her own, as each human being has. And this is a curious, inexplicable scent, in which there are resin and perspiration and sunburned earth and urine among other things.

  And cocks are still crowing. The little mill where the natives have their own corn ground is puffing rather languidly. And because some women are talking in the entrance-way, the two tame parrots in the trees have started to whistle.

  The parrots, even when I don’t listen to them, have an extraordinary effect on me. They make my diaphragm convulse with little laughs, almost mechanically. They are a quite commonplace pair of green birds, with bits of bluey red, and round, disillusioned eyes, and heavy, overhanging noses. But they listen intently. And they reproduce. The pair whistle now like Rosalino, who is sweeping the patio with a twig broom; and yet it is so unlike him, to be whistling full vent, when any of us is around, that one looks at him to see. And the moment one sees him, with his black head bent rather drooping and hidden as he sweeps, one laughs.

  The parrots whistle exactly like Rosalino, only a little more so. And this little-more-so is extremely sardonically funny. With their sad old long-jowled faces and their flat disillusioned eyes, they reproduce Rosalino and a little-more-so without moving a muscle. And Rosalino, sweeping the patio with his twig broom, scraping and tittering leaves into little heaps, covers himself more and more with the cloud of his own obscurity. He doesn’t rebel. He is powerless. Up goes the wild, sliding Indian whistle into the morning, very powerful, with an immense energy seeming to drive behind it. And always, always a little more than life-like.

  Then they break off into a cackling chatter, and one knows they are shifting their clumsy legs, perhaps hanging on with their beaks and clutching with their cold, slow claws, to climb to a higher bough, like rather raggedy green buds climbing to the sun. And suddenly the penetrating, demonish mocking voices:

  ‘Perro! Oh, Perro! Perr-rro! Oh, Perr-rro! Perro!’

  They are imitating somebody calling the dog. Perro means dog. But that any creature should be able to pour such a suave, prussic-acid sarcasm over the voice of a human being calling a dog, is incredible. One’s diaphragm chuckles involuntarily. And one thinks: Is it possible? Is it possible that we are so absolutely, so innocently, so ab ovo ridiculous?

  And not only is it possible, it is patent. We cover our heads in confusion.

  Now they are yapping like a dog: exactly like Corasmin. Corasmin is a little fat, curly white dog who was lying in the sun a minute ago, and has now come into the veranda shade, walking with slow resignation, to lie against the wall near-by my chair. ‘Yap-yap-yap! Wouf! Wouf! Yapyapyapyap!’ go the parrots, exactly like Corasmin when some stranger comes into the zaguán, Corasmin and a little-more-so.

  With a grin on my face I look down at Corasmin. And with a silent, abashed resignation in his yellow eyes, Corasmin looks up at me, with a touch of reproach. His little white nose is sharp, and under his eyes there are dark marks, as under the eyes of one who has known much trouble. All day he does nothing but walk resignedly out of the sun, when the sun gets too hot, and out of the shade, when the shade gets too cool. And bite ineffectually in the region of his fleas.

  Poor old Corasmin: he is only about six, but resigned, unspeakably resigned. Only not humble. He does not kiss the rod. He rises in spirit above it, letting his body lie.

  ‘Perro! Oh, Perr-rro! Perr-rro! Perr-rr-rro!!’ shriek the parrots, with that strange penetrating, antediluvian malevolence that seems to make even the trees prick their ears. It is a sound that penetrates one straight at the diaphragm, belonging to the ages before brains were invented. And Corasmin pushes his sharp little nose into his bushy tail, closes his eyes because I am grinning, feigns to sleep and then, in an orgasm of self-consciousness, starts up to bite in the region of his fleas.

  ‘Perr-rro! Perr-rro!’ And then a restrained, withheld sort of yapping. The fiendish rolling of the Spanish ‘r’, malevolence rippling out of all the vanished spiteful aeons. And following it, the small, little-curly-dog sort of yapping. They can make their voices so devilishly small and futile, like a little curly dog. And follow it up with that ringing malevolence that swoops up the ladders of the sunbeams right to the stars, rolling the Spanish ‘r’.

  Corasmin slowly walks away from the veranda, his head drooped, and flings himself down in the sun. No! He gets up again, in an agony of self-control, and scratches the earth loose a little, to soften his lie. Then flings himself down again.

  Invictus! The still-unconquered Corasmin! The sad little white curly pendulum oscillating ever slower between the shadow and the sun.

  In the fell clutch of circumstance I have not winced nor cried aloud, Under the bludgeonings of chance My head is bloody, but unbowed.

  But that is human bombast, and a little too ridiculous even for Corasmin. Poor old Corasmin’s clear yellow eyes! He is going to be master of his own soul, under all the vitriol those parrots pour over him. But he’s not going to throw out his chest in a real lust of self-pity. That belongs to the next cycle of evolution.

  I wait for the day when the parrots will start throwing English at us, in the pit of our stomachs. They cock their heads and listen to our gabble. But so far they haven’t got it. It puzzles them. Castilian, and Corasmin, and Rosalino come more natural.

  Myself, I don’t believe in evolution, like a long string hooked on to a First Cause, and being slowly twisted in unbroken continuity through the ages. I prefer to believe in what the Aztecs called Suns: that is, Worlds successively created and destroyed. The sun itself convulses, and the worlds go out like so many candles when somebody coughs in the middle of them. Then subtly, mysteriously, the sun convulses again, and a new set of worlds begins to flicker alight.

  This pleases my fancy better than the long and weary twisting of the rope of Time and Evolution, hitched on to the revolving hook of a First Cause. I like to think of the whole show going bust, bang! — and nothing but bits of chaos flying about. Then out of the dark, new little twinklings reviving from nowhere, nohow.

  I like to think of the world going pop! when the lizards had grown too unwieldy, and it was time they were taken down a peg or two. Then the little humming birds beginning to spark in the darkness, and a whole succession of birds shaking themselves clean of the dark matrix, flamingoes rising upon one leg like dawn commencing, parrots shrieking about at midday, almost able to talk, then peacocks unfolding at evening like the night with stars. And apart from these little pure birds, a lot of unwieldy skinny-necked monsters bigger than crocodiles, barging through the mosses; till it was time to put a stop to them. When someone mysteriously touched the button, and the sun went bang, with smithereens of birds bursting in all directions. On a few parrots’ eggs and peacocks’ eggs and eggs of flamingoes smuggling in some safe nook, to hatch on the next Day, when the animals arose.

  Up reared the elephant, and shook the mud off his back. The birds watched him in sheer stupefaction. What? What in heaven’s name is this wingless, beakless old perambulator?

  No good, oh birds! Curly, little white Corasmin ran yapping out of the undergrowth, the new undergrowth, till parrots, going white at the gills, flew off into the ancientest recesses. Then the terrific neighing of the wild horse was heard in the twilight for the first time, and the bellowing of lions through the night.

  And the birds were sad. What is this? they said. A whole vast gamut of new noises. A universe of new voices.

 

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