These days I am made to live on scraps; their chips, their pieces of cold fish. The borscht comes in a bottle and is more than I can pay. It is kosher; there is no ham bone in it. The soup is in tins. Good food is no longer within my means. I have dined exquisitely off gold and drunk from crystal. Yet I secretly knew I would some day be here. There is thin carpet beneath my broken chair. I wear gloves on my hands, one to hold the paper, the other to grasp the pen. There is no one to listen, no one to read what I write. It is private. I trusted only Mrs Cornelius and she is dead. I have been made to pay too dearly for my dreams. Drunken black men come into my shop and spit on my jackets. When I complain they bring the Race Relations police. I am too old for arguments. I am without power. The British protect no one. It suits them to believe me a complaining old Jew. And I am the one who tried to warn them! It is like a terrible nightmare. I speak but I am not heard. I am not seen. It is an irony only a Russian truly appreciates. I was recognised before the War. By France, by Italy, Germany, America, Spain. But for that dreadful misunderstanding in Berlin, brought about by the jealousy and malice of small people, I should even now have my place in History.
‘It don’t do to think of the past,’ said the man in the Post Office the other day. Five years ago it cost a mere 3p to send a letter! It seems impossible. They meddled with our currency. At a stroke they robbed us of half its value. What is that but International Finance? And is not International Finance simply a euphemism for World Jewry? They say ‘the past is the past’ as if that somehow excuses everything. But the past might also be the present and the future. In the twenties we believed Time had substance and could be measured, analysed, manipulated like Space. We were more confident then. We spoke of Time ‘repeating’ and ‘feeding back on itself, of having ‘cycles’. We read John Donne’s Experiments With Time and went to see the plays of Sir Jack B. Presley. Time became a small, comfortable mystery for a while, an old friend. Not the grinning, bony horseman of the Middle Ages. Then came Nuclear Energy and the Expanding Universe. Time was reclaimed by Einstein’s gloomy moralists, his finger-wagging Jews. We fell again into the power of those pinched-lipped nomad shepherds.
The Jew brings dark confusion to the city. Here he can divide and rule. But he does not understand what he conquers. His rules are at odds with our rules: nomads cannot conceive of individuals with many functions and forms. They think a man who is more than one man is somehow evil, that a God who is Three cannot be. They demand consistency of an environment which to survive must constantly change. Christ was the Prophet of the City. He preached optimism and practical control. In the cities He was heard and accepted. The city is History, for the city is Man: He has created His own environment and rules. He built Sumer. Sumer was only destroyed when it became impossible for her to live by that blind obedience which means survival in the desert and which is suicide in the city.
I know these hippies. They go to the country to look for God as soon as it is Summer. But God is the City. The City is Time. The City is our true Salvation. We adapt it and are adapted by it. Science alone can help us return to God. I have lost the battle, but surely somewhere the War continues. The nomad cannot have won everything There shall be War in Heaven, as the great Henry Williams said. They must listen. The English are conservative and condescending. They acknowledge only those of their own blood. If they had listened to me they could have had the laser, the jet engine and nuclear reactors long before the Americans. Arrogant in the twenties, Lloyd George planned further Imperial expansion. He should have consolidated, held the line. Others would have come to help. They decided to proceed alone, as deluded as the very Turks they had defeated, and followed in their complacency the crumbling road of Abdul Hamit, last true Ottoman Sultan. Mrs Cornelius listened to me with real attention. She had vision. In 1920 I thought her a typical representative of a generation of keen-eyed British people. I was wrong. She represented the past. ‘Ther British are ther most open-minded people in ther world,’ she would say. ‘Look at orl ther fuckin’ foreigners we let in.’
Time after time I tried to warn you. You were being destroyed from within. Even your scientific journals ignored me. The New Scientist is controlled by Communists. It has yet to print one of my letters. Party-line science is not true science; it is no better than magic; it is worse than alchemy. If the scientific ideal is perverted for political expediency you soon find yourself controlled by a Lysenko or Hoyle: dancing bears who will caper to any tune. They provide whatever their masters need. Mrs Cornelius was my comfort. Only she appreciated how profound my dedication was, but she feared neither for my sanity nor my soul. She knew the world’s praise would come, perhaps after we were both dead. All I wanted was knowledge. I stood the brunt of every insult, spiritual, moral, physical. I am a little steppe-rooted tree which bends in the wind and is never blown over. Put me in the Portobello Road, surround me with blacks and Asians, feed me Jewish Wimpys and Cornish Pasties, and still I survive. Some of the older people in Finch’s and The Princess Alexandra listen to me. I am too miserable to go to The Elgin now Mrs Cornelius is dead. Her friends understood suffering. They remembered the thirties and two Wars. But only the old Greek knows what 1453 really means. He sells fish and chips across the road from my shop. He stinks of grease and vinegar. His clothes are stained and his flesh splashed with patches of brown. They show him no more respect than they show me.
When the last Emperor of Byzantium died on his own battlements, his sword in his hand, the Turk wore chain mail and gilded helmets. He bore the banners of Islam and he cried the name of Allah. He came with his scimitars and his slaves, his eunuchs and his seraglios, his mosques and his imams, and he established himself in Constantinople. But now the Turk disguises himself. He laughs at Buster Keaton in the National Film Theatre, he attends lectures at the London School of Economics, he drinks beer in pubs and sleeps with Surrey virgins. He becomes a stage-star or a dentist. He smiles agreeably and his voice is soft. Yet behind the facade it is always 1453. His ambitions have not changed in a thousand years. They are the same as when his Hun ancestors first rode towards the West, when Bayezid the Strangler led his troops upon Constantinople and was repulsed. His is the spawn of Attila and brother to Tamburlane. From Jews he learned how to bribe the corrupt, to buy the desperate, to assassinate the strong. Arabs believe themselves free of his Empire, yet continue unconsciously to do his work. The old Greek knows the Turk (‘he has a sword behind his back, a begging bowl stretching towards you’) but because he is a Greek does nothing about the problem. He only talks. He smiles and offers me his day’s leavings, his limp haddocks, his cooling scraps of cod. ‘You are a good Christian,’ I tell him. He and I both know kindness and meekness are self-destructive. But what is the alternative? It is the paradox we must all live with. It is the core of the Christian mystery.
I have frequently been asked this question:
For how many more millennia must we of the generous, gentle West suffer the avarice of the cunning East?
The answer is simple. I wish I had known it in 1920 as the Rio Cruz steered into the Bosphorus. I reply now:
Until a Christian Emperor takes mass in Hagia Sophia!