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jgkeely 's review for:
Titus Alone
by Mervyn Peake
Mervyn Peake was, by all accounts, a powerful presence, an electric character, and a singular creative force. While Tolkien's poetry is the part everyone skips, Peake's invigorates his books. His voice and tone are unique in the English language, and his characterization is delightfully, grotesquely vivid. As an illustrator, he was perhaps somewhat less precise than Dore, but more evocative than Beardsley.
His life and his vision were singular, from his birth in China to his years on the channel island Sark, and finally, his slow deterioration, until he was unable to speak, and drew only clowns in profile, capped as dunces. Though many suggest this deterioration marks the perceived failing of Titus Alone, Peake would complete his final illustrations more than a year later, and did not succumb to death for another decade.
There were some editorial problems with Titus Alone, and though they have been mostly repaired, there are still dissatisfied grumblings about the final form. The ultimate Titus book is not easy to come to terms with, and indeed it took me long thought and consideration. However, I will not coax or argue mitigating circumstances: this book is Peake's vision, and while not as expansive or exacting as the others, it stands as its own work, and completes Peake's philosophical and literary journey as well as we might wish.
Peake was never one to pander. He did not write for any crowd, and he certainly did not write to facilitate escapism. He may have fashioned his work by an aesthetic, so as to mesmerize or mystify the ear, tug at the mind, and certainly to tickle the eye, but he did not give comfortable or simple answers.
The first two books are rather congruous, despite the subtle shifts, the advances and retreats, the many skirmishes Peake engages the reader in, only to return the veil before any clear victory or defeat can be claimed. It was not Peake's intention to stroke and comfort his readers, but to take them from high to low, to present them with wonder and with a vast, unconquerable world of wretched beauty.
Over the long stretch of the first two books, the reader becomes accustomed to the castle Gormengast, to identify with Titus' everyday struggles against plodding tradition. Characters die, others take their place, filling out the ranks, buttressing the ancient walls with their very breath.
There is a safety in tradition, in the comfort we slowly gain from it, as we do in Gormenghast itself: always separate from the world without, unknown and forbidden. Like Titus, we imagine that the outside world must be like the inside one: it cannot be so different, after all, from this crumbling castle, this place which has become another home to legions of awestruck readers.
But any reader content to watch it all play out so familiarly has not been paying attention—has not been listening to Peake. Though there is always the susurrant coo of that comfort, that tradition, we must not forget that, for young Titus, tradition is death, is rot, is black and stagnant waters.
Many readers find themselves utterly thrown when they first begin to encounter the world outside Gormenghast, and realize that it is not what they expected. However, it is difficult for me to imagine how such readers could at once praise Peake for the the singular, spectacular world of the first two books, and then become upset when he continues to expand his vision. They find themselves well-seated by yesterday's revolution, and resent such an unwelcome start.
Peake continues a thread of literary exploration which draws through the great epics, from Homer to Virgil, Tasso, Ariosto, and Milton, to Byron, to Eliot. Like these great works, Peake explores the role and nature of the hero: his connection to tradition, and the purpose chosen for him.
Originally, the epic hero was governed by his own mind, like Odysseus, a mind devious beyond measure, it proved. Then Virgil created his hero of Piety, of submission. Aeneas grasped hold of tradition, trusting in it to lead him. This was a message to the populace: trust in our ways, our traditions, and our Emperor to provide all that you might need. While this message is useful to an empire, it can be rather destructive to the individual, asking that he give up himself to the greater good.
Milton eventually continues this tradition, except he promotes subservience to Church instead of Empire (though there was little enough difference at the time). However, Milton included the old, violent, self-serving hero as a cautionary tale: humility and piety are Adam's strengths, while Satan has the 'false' strengths of warlike might and Odyssean skepticism.
Many later writers, including Byron, found that the Satanic mode of heroism was more appealing to the individual, especially to the iconoclast and artist who was tired of being told to 'pipe down' and 'follow orders'. Nietzsche would carry this sense of heroic individualism to the cusp, when he stated that mankind would have to demolish all tradition, and each individual would have to create a whole philosophy of meaning for himself, and thus become a philosopher of the future known famously as the Ubermensch.
Of course, there is a point when we all must question the whole of tradition, and just as we did when we first learned the art of speech, test what happens when we respond to all questions and demands with a resounding 'no!' These later rebellions, these existential crises can happen at any time, whenever we find ourselves struggling to make a place for ourselves.
Titus leaves home--as he must to become himself. He cannot honestly accept or reject Gormenghast and its tradition unless he can see it objectively, which requires that he develop a more worldly point of view. Like anyone progressing from childhood to adulthood, he questions the fundamental assumptions of his parents and teachers, and by extension, their whole world, and so he sets out on his own. Also, like any of us on the brink of adulthood, he learns that the world the adults promised doesn't really exist.
The real world is stranger, more daunting, and far more vast than the 'right and wrong' of parental morality, or the far-flung imaginings of the child. Even though his readers have been through this shift themselves, and should know to expect it from a changing young man, new to the world, Peake still manages to catch us off guard. Like Titus, the reader expects the world to be different and challenging, but like Titus, they cannot imagine how truly different it will be when it arrives.
Titus Alone has a self-contained plot. It has its own allies and antagonists, its own places, its own conflict, and its own climax. They all add to Peake's running themes of change, growth, beauty, and meaning, but they are their own. However, the climax in Titus Alone is only a dress rehearsal for the true climax, which comes only at the very end, and which remains unsure until then, as pivotal and sudden as the twelfth book of the Aeneid.
This resolution is the culmination of Titus' childhood, of all his former conflicts, of his life and purpose and individuality. It is the thematic culmination of the bildungsroman. It is the philosophical conclusion of Peake's exploration of the role of the hero, the self, and of tradition. It is also the fulfillment of his vision, his unyielding artistic drive. It is the final offering to the reader, his companion and rival on this journey.
He ends with beauty, with questions, with verve, and with a wink.
It still confuses me that many readers seemed to expect Peake to follow works notable for their strangeness and unpredictability with something familiar and indistinguishable. There are many who do this, it is true. There is the revolutionary who topples the regime only to supplant it with his own. There is the mountain climber who tops Everest, and then imagines that the greatest challenge is to do so twice.
You get no higher no matter how many times you climb the mountain. The true visionary adventurer climbs the mountain, and then, as an encore, paints the ceiling of a cathedral. It may not be expected, it may not please those fans who only wanted more of the same, but anything less is an admission of defeat. Peake earned his laurels in the first two books, and while we could hardly blame him for resting on them, he refused to.
Perhaps many readers became comfortable with his rebellion, his iconoclasm. They sympathized with his rejection of tradition, and then happily accepted that rebellion as their new tradition. Like Aeneas, they left crumbling Troy, trusting in their patron deity to carry them through. However, Peake was not content simply to add a new wing to his masterwork. He showed his authorial humility and his commitment to art by razing his own cathedral simply because it was more interesting than leaving it up.
As Nietzsche said: push everything, and abandon whatever topples, no matter how familiar it had become. He who can apply this to himself and to his own works is the only artist deserving of the title--and such is Peake.
My Fantasy Book Suggestions
His life and his vision were singular, from his birth in China to his years on the channel island Sark, and finally, his slow deterioration, until he was unable to speak, and drew only clowns in profile, capped as dunces. Though many suggest this deterioration marks the perceived failing of Titus Alone, Peake would complete his final illustrations more than a year later, and did not succumb to death for another decade.
There were some editorial problems with Titus Alone, and though they have been mostly repaired, there are still dissatisfied grumblings about the final form. The ultimate Titus book is not easy to come to terms with, and indeed it took me long thought and consideration. However, I will not coax or argue mitigating circumstances: this book is Peake's vision, and while not as expansive or exacting as the others, it stands as its own work, and completes Peake's philosophical and literary journey as well as we might wish.
Peake was never one to pander. He did not write for any crowd, and he certainly did not write to facilitate escapism. He may have fashioned his work by an aesthetic, so as to mesmerize or mystify the ear, tug at the mind, and certainly to tickle the eye, but he did not give comfortable or simple answers.
The first two books are rather congruous, despite the subtle shifts, the advances and retreats, the many skirmishes Peake engages the reader in, only to return the veil before any clear victory or defeat can be claimed. It was not Peake's intention to stroke and comfort his readers, but to take them from high to low, to present them with wonder and with a vast, unconquerable world of wretched beauty.
Over the long stretch of the first two books, the reader becomes accustomed to the castle Gormengast, to identify with Titus' everyday struggles against plodding tradition. Characters die, others take their place, filling out the ranks, buttressing the ancient walls with their very breath.
There is a safety in tradition, in the comfort we slowly gain from it, as we do in Gormenghast itself: always separate from the world without, unknown and forbidden. Like Titus, we imagine that the outside world must be like the inside one: it cannot be so different, after all, from this crumbling castle, this place which has become another home to legions of awestruck readers.
But any reader content to watch it all play out so familiarly has not been paying attention—has not been listening to Peake. Though there is always the susurrant coo of that comfort, that tradition, we must not forget that, for young Titus, tradition is death, is rot, is black and stagnant waters.
Many readers find themselves utterly thrown when they first begin to encounter the world outside Gormenghast, and realize that it is not what they expected. However, it is difficult for me to imagine how such readers could at once praise Peake for the the singular, spectacular world of the first two books, and then become upset when he continues to expand his vision. They find themselves well-seated by yesterday's revolution, and resent such an unwelcome start.
Peake continues a thread of literary exploration which draws through the great epics, from Homer to Virgil, Tasso, Ariosto, and Milton, to Byron, to Eliot. Like these great works, Peake explores the role and nature of the hero: his connection to tradition, and the purpose chosen for him.
Originally, the epic hero was governed by his own mind, like Odysseus, a mind devious beyond measure, it proved. Then Virgil created his hero of Piety, of submission. Aeneas grasped hold of tradition, trusting in it to lead him. This was a message to the populace: trust in our ways, our traditions, and our Emperor to provide all that you might need. While this message is useful to an empire, it can be rather destructive to the individual, asking that he give up himself to the greater good.
Milton eventually continues this tradition, except he promotes subservience to Church instead of Empire (though there was little enough difference at the time). However, Milton included the old, violent, self-serving hero as a cautionary tale: humility and piety are Adam's strengths, while Satan has the 'false' strengths of warlike might and Odyssean skepticism.
Many later writers, including Byron, found that the Satanic mode of heroism was more appealing to the individual, especially to the iconoclast and artist who was tired of being told to 'pipe down' and 'follow orders'. Nietzsche would carry this sense of heroic individualism to the cusp, when he stated that mankind would have to demolish all tradition, and each individual would have to create a whole philosophy of meaning for himself, and thus become a philosopher of the future known famously as the Ubermensch.
Of course, there is a point when we all must question the whole of tradition, and just as we did when we first learned the art of speech, test what happens when we respond to all questions and demands with a resounding 'no!' These later rebellions, these existential crises can happen at any time, whenever we find ourselves struggling to make a place for ourselves.
Titus leaves home--as he must to become himself. He cannot honestly accept or reject Gormenghast and its tradition unless he can see it objectively, which requires that he develop a more worldly point of view. Like anyone progressing from childhood to adulthood, he questions the fundamental assumptions of his parents and teachers, and by extension, their whole world, and so he sets out on his own. Also, like any of us on the brink of adulthood, he learns that the world the adults promised doesn't really exist.
The real world is stranger, more daunting, and far more vast than the 'right and wrong' of parental morality, or the far-flung imaginings of the child. Even though his readers have been through this shift themselves, and should know to expect it from a changing young man, new to the world, Peake still manages to catch us off guard. Like Titus, the reader expects the world to be different and challenging, but like Titus, they cannot imagine how truly different it will be when it arrives.
Titus Alone has a self-contained plot. It has its own allies and antagonists, its own places, its own conflict, and its own climax. They all add to Peake's running themes of change, growth, beauty, and meaning, but they are their own. However, the climax in Titus Alone is only a dress rehearsal for the true climax, which comes only at the very end, and which remains unsure until then, as pivotal and sudden as the twelfth book of the Aeneid.
This resolution is the culmination of Titus' childhood, of all his former conflicts, of his life and purpose and individuality. It is the thematic culmination of the bildungsroman. It is the philosophical conclusion of Peake's exploration of the role of the hero, the self, and of tradition. It is also the fulfillment of his vision, his unyielding artistic drive. It is the final offering to the reader, his companion and rival on this journey.
He ends with beauty, with questions, with verve, and with a wink.
It still confuses me that many readers seemed to expect Peake to follow works notable for their strangeness and unpredictability with something familiar and indistinguishable. There are many who do this, it is true. There is the revolutionary who topples the regime only to supplant it with his own. There is the mountain climber who tops Everest, and then imagines that the greatest challenge is to do so twice.
You get no higher no matter how many times you climb the mountain. The true visionary adventurer climbs the mountain, and then, as an encore, paints the ceiling of a cathedral. It may not be expected, it may not please those fans who only wanted more of the same, but anything less is an admission of defeat. Peake earned his laurels in the first two books, and while we could hardly blame him for resting on them, he refused to.
Perhaps many readers became comfortable with his rebellion, his iconoclasm. They sympathized with his rejection of tradition, and then happily accepted that rebellion as their new tradition. Like Aeneas, they left crumbling Troy, trusting in their patron deity to carry them through. However, Peake was not content simply to add a new wing to his masterwork. He showed his authorial humility and his commitment to art by razing his own cathedral simply because it was more interesting than leaving it up.
As Nietzsche said: push everything, and abandon whatever topples, no matter how familiar it had become. He who can apply this to himself and to his own works is the only artist deserving of the title--and such is Peake.
My Fantasy Book Suggestions