The most curiously integrated of the groups of stories which may be classified as a single dramatic (or philosophical) unit of the book is the queen-group. Indeed it is possible to discuss this group as if it were but one story, the episodic variations seeming no more than caprices of style—the same story told in different degrees of earnestness and so in different personalities, as it were. The one fixed personality of the group is the Queen herself; the others are all stylistic personalities. The Queen began as a photograph used by a newspaper at discreet intervals to represent the female bandit of the moment or the murder-victim or the fire-heroine or the missionary’s bride. By experience and variety she became a personality, and a fixed personality. It is quite remarkable in fact how under our very eyes this anonymous author should be able to transform a fiction into a fact: for the Queen is as true for always as the photograph is each time false. Indeed, the whole transformation is merely a matter of style. To illustrate: “As Maxine, the world’s sleeplessness champion, the photograph had great momentary importance but did not know it because it was part of a newspaper dynamic in which everything happened with equal fatalistic effect, everything was accident, in the moment succeeding accident it was always clear that nothing had happened. As photograph therefore the photograph saw all this; it was permanently unimportant but it knew this. And as it had a knowledge of its unimportance, it also had a knowledge of the importance of accident; and as the first knowledge made it insignificant so the second knowledge made it Queen. The Queen, the photograph without identity, this anonymous particularity, did in fact dwell in a world in which she was the only one and in which the world of many was only what she called ‘the chaotic conversation of events.’ So she resolved to put her queendom in order, not by interrupting the conversation, which would only have increased the chaos, but by having minutely recorded whatever ‘happened,’ whatever ‘was.’ Nothing then in her queendom contradicted anything else, neither the argument nor its answer, neither the burglar-proof lock nor the burglar against whom it was not proof: everything was so, everything was statistical, everything was falsification, everything was conversation, and she was an anonymous particularity conversing with herself about her own nothingness, so she was outside the chaotic conversation of events, she was Queen.”
Her three chief statisticians (we learn) were publishers. They were all pleasant fellows, each with a touch of the universal in him, and came and went without suspicion everywhere in the queendom because of their peoplishness: they too, like all the rest, were statistical, so statistical indeed that they were statisticians. They went about preaching the gospel of the communal ownership of events. They said: “Primitive man believed in things as events. As civilized man it is your duty to believe in events as things.” And the people did. And they permitted the statisticians (or publishers) to know what happened to them and what they did with what happened to them as faithfully as they reported their possessions each year in the great Common Book. In this queendom there was no loss and no mystery and no suffering, because everything was reported as conversation and nothing therefore thought about. All was automatic spontaneity, even their love for their Queen. As for the Queen, she would walk (we are told) through the dark rooms of her palace at night, having each room lit only upon her leaving it, until she reached her own small chamber, which remained unlit all night while the others shone; until morning, when in her own small chamber the curtains were drawn, the lamps lit, while in all the other rooms of the palace there was daylight. The meaning of this is plain: that in the anonymousness of the Queen lay her non-statistical, her non-falsificatory individuality. She is the author, the Queendom is her book. She is darkness and mystery, the plain, banal though chaotic daylight is her unravelling. By making the unravelling more methodic and so more plainly banal she separates in people the statistical from the non-statistical part, the known from the anonymous. She shows herself to be a dualist of the most dangerous kind.
For a long time the authorities from the internal evidence of the queen-stories suspected the anonymous author of being a woman. They said that it was not improbable that the book was the Bible of an underground sect devoted to educating female children to be statistical queens. But this view had to be abandoned as unscholarly, even ungentlemanly, because in nothing that the Queen said or did was there any accent of disorder or ambition: she merely, with miraculous patience and tact, saw to it that records were kept of everything. The authorities eventually concluded that she was a Character of Fiction, and so stainless, and could not help them. For some time their suspicion was fixed on a character in one of the stories with whom the Queen fell in love. But as he was Minister of Pastimes to the Queen it was thought that it might prove generally disrespectful to State officials to pursue the matter further (as when, in the story Understanding, suspicion was fixed on the character who bribed the magistrates to convict him, the inquiry was stopped by the authorities—the detectives even put on the wrong scent—as too metaphysical and cynical).
It must now be clear that the strain of my task is beginning to tell on me. I have become very nervous. In the beginning my emotions were all scholarly, my task was a pleasure, I had the manner of calmness with an antiquity. Towards the end fear has crept upon me. I must speak, and after that go on till I can go on no longer: till I am prevented. I say prevented. For I am haunted by the obsession that the authorities are still watching. They do not suspect the Queen. She was or is a fixed personality, so anonymous as to be irreproachably a Character of Fiction. The others vary in earnestness; in anonymity; they are, as I have suggested, personalities of style; they point to the probability that the author was not or is not a Character of Fiction. I dare go no further. I have become very nervous. I shall nevertheless attempt to continue my task until—I am prevented.
One of the three publishers was a Jew. He was tall, his ears oustanding, his grin long, his voice loose in his mouth. He had been financial adviser to a charitable organization and had had much general statistical though humane experience. He was gross but kind and therefore in charge of all sentimental records: his grossness assured accuracy, his kindness, delicacy.
He had the historical genius, and several specimens of his work are given—though with a touch of dryness in the author himself which makes it impossible to enjoy them as we might have were the book without an author. Indeed, they were not meant to be read at all, but merely written to satisfy the political instincts of the Queen, who never read them herself. I find it difficult to pass over them myself, for aside from their part in the book they are very interesting. There are several small extracts that might be used here with complete propriety and even in a scholarly way. And after all, the author wrote them down himself, did he not? But he was writing and not reading. But am I not writing and not reading? My position becomes more and more uncertain. I shall hurry on.
I shall give one of the Queen’s monologues, to tide us over this difficult period. The monologue does not appear in the book itself: it would have been a piece of naturalism contrary to the theory on which the book was built. Therefore I give it here, as reading. No questions must be asked of me, for as a scholar I should feel obliged to answer them; and the passage would then become writing; and I should have produced a piece of naturalism. Here then is, shall I say, a variety: which is not the anonymous author’s writing but we might almost say his reading, and after that my writing but of his reading, which remains reading for all my writing. My conscience is in your hands: the burden of curiosity and falsification falls upon you. With you rest also the rights of anonymity, the reputation of style, the fortunes of publication, the future of philosophy and scholarship and the little children, for whom these contrive sense. Sense, I say, not satire.
And now for the Queen’s monologue, which the anonymous author did not write and which for this very reason requires, as the reader’s part, sense, I say, not satire, even more immediately than what he did write. Furthermore, you will have to discover for yourself where it begins and where it ends: were I to mark it off it would become writing and so a piece of naturalism and so belie sense and give encouragement to satire. I mean: restraint, statistics, falsification, are more accurate than courage, reality, truth, and so truer. For the Queen’s monologue, since the anonymous author did not write it down, is true; had he not statistically, falsificatorily, restrained himself from writing it down it would have become a piece of naturalism and so a subject of satire. To tide us over a difficult period I set myself the difficult task of writing down the Queen’s monologue without turning it into writing, and so defying satire (if I succeed, which depends on you). The important thing is to defy satire. Satire is lying: falsity as opposed to truth and falsity as opposed to falsification. It is betwixt and between; against sense, which, whatever it is, is one thing or the other-—generally the other, it being for practical purposes impossible for it to be perpetually one thing. By practical purposes I mean of course the question of boredom, as truth finding truth is monotonous. Therefore things happen. Sense, I say, not satire. Imagine a woman has her heart broken and imagine a man breaking it, then her heart heals and he ceases to be a villain, and then they meet again and her heart is whole and he is not a villain. Does she weep because her heart was once broken and does he blush because he once broke it? This would be satire. No, they both smile, and she gives him her heart to break again, and he breaks it. This is sense. Or they both smile and turn away from each other, and this, too, is sense, but sense too academic to survive the strain of academically enforcing itself. The One Thing must be saved from itself, it must not be allowed to overwork itself or to go stale. That is why sense is one thing or the other and generally the other: falsification to relieve truth, broken hearts to protect whole hearts, weakness to spare strength. Fact is fancy and fancy is desire and desire is puff! puff! everything that satisfies it and which must be carefully recorded in spite of contradictions and lengthiness. Desire is the other things, in great number. And what is satisfaction? Not the other things, which satisfy, but the one thing, that cannot satisfy or be satisfied, and so, though but one thing, equal to desire, and so to all the other things. Fact is it not me; fact is fancy and fancy is desire and desire is the other things. Satisfaction is me, which it calls Queen. It is a lot of him’s, it is a queendom, it is desire speaking the language of satisfaction, it is a great looseness and restlessness of fact and confusion of eyesight and costume, into which the Queen brings sense through order. And what is order? Order is observation. Her first publisher (or statistician) is a gross, kind Jew. Her second is a subtle, cruel Turk, who brutally forced events: he has the political genius. But the people do not mind, since the events happen anyhow: they shrug their shoulders good-naturedly and say “Old Hassan Bey smiling with Turkish teeth,” and call on the first publisher to take notice how smilingly they wince back. Her third is a Christian, and he does nothing: he has the philosophical genius. His idleness and talkativeness exasperate the other two into efficiency. His favourite harangue is: “Let the people create their own order.”
“But how, their own order?”
“Let them think.”
“But if they think, they will all think differently, and not only differently—some will think more powerfully than others.”
“Exactly: those who think more powerfully than others will create order.”
“But this would not be real order, rather the disorder of a false order created by the most powerfully thinking individual or individuals of the moment. This would be anarchism, and anarchism is not enough!”
“I have heard that said before, but how is the order created by the Queen not anarchism?”
“The Queen does not create order, she observes methodically, she creates her order. That is why it is her queendom.”
“But is this not merely a refined form of anarchism?”
“No, it is more than anarchism. The Queen is not the chief individual of her queendom; she is the me of the it; she is the one thing, her queendom is the other things; she is satisfaction, her queendom is desire, a lot of him’s. The more me she is, the more it it is, and the more anonymous she is, and the more she and her queendom are diplomatically indistinguishable. The domestic situation is of course another affair. But to carry the distinction beyond the boundaries of the book is to fall betwixt and between, into satire.”
