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Frank Kermode THE SENSE OF AN ENDING STUDIES IN THE THEORY OF FICTION Time cannot exist without a soul (to count on it). ARISTOTLE a more severe, More harassing master would extemporize Subtler, more urgent proof that the theory Of poetry is the theory of life As it is, in the intricate evasions of as, In things seen and unseen, created from nothingness, The heavens, the hells, the worlds, the longed-for lands. WALLACE STEVENS This page intentionally left blank The Sense of an Ending STUDIES IN THE THEORY OF FICTION with a New Epilogue Frank Kermode OXFORD UNIVERSITY PRESS 2OOO OXFORD UNIVERSITY PRESS Oxford New York Athens Auckland Bangkok Bogota Buenos Aires Calcutta Cape Town Chennai Dar es Salaam Delhi Florence Hong Kong Istanbul Karachi Kuala Lumpur Madrid Melbourne Mexico City Mumbai Nairobi Paris Sao Paulo Singapore Taipei Tokyo Toronto Warsaw and associated companies in Berlin Ibadan Copyright © 1966,1967, 2000 by Oxford University Press, Inc. First published by Oxford University Press, New York 1967 First issued as an Oxford University Press paperback, 1968 by Oxford University Press, Inc., 198 Madison Avenue, New York, New York 10016 Oxford is a registered trademark of Oxford University Press All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without the prior permission of Oxford University Press. Library of Congress Cataloging-in-Publication Data Kermode, Frank, 1919- The sense of an ending : studies in the theory of fiction : with a new epilogue / Frank Kermode. — [New ed.] p. cm. Lectures delivered as the Mary Flexner Lectures, Bryn Mawr College, fall 1965, under the title The long perspectives. Includes bibliographical references ISBN 0-19-513612-8 1. Literature—Philosophy. I. Title. PN45.K44 2000 801~dc21 99-43613 135798642 Printed in the United States of America IN MEMORIAM J.P.K. 1894-1966 This page intentionally left blank TABLE OF CONTENTS PREFACE IX I The End 3 II Fictions 35 III World Without End or Beginning 67 IV The Modern Apocalypse 93 V Literary Fiction and Reality 127 VI Solitary Confinement 155 EPILOGUE The Sense of an Ending, 1999 181 NOTES 199 "jit This page intentionally left blank PREFACE THIS BOOK consists of the Mary Flexner Lectures given at Bryn Mawr College in the fall of 1965. Having honoured me by the invitation to deliver them, the College increased my debt beyond the possibility of repayment by its hospitality dur- ing the six weeks of my stay. To the President, the Faculty, and the students (who contributed so much in discussion) I there- fore make this inadequate gesture of gratitude, and I know that none of them will feel slighted if I specially mention the sense of obligation my wife and I feel toward Mary Woodworth. There are also debts contracted earlier; that I own them but briefly makes them no smaller, nor the sequel better able to satisfy the creditors. Much of the preliminary reading, think- ing, and talking was done during an idyllic stay at the Center of Advanced Studies, Wesleyan University. Paul Horgan, the Director, I think, needs no assurance of my affection and grat- itude; nor do my friends on the Wesleyan faculty. Two other friends I must mention, because they struggled with and im- proved early drafts: RJ. Kauffman of Rochester University, and J.B. Trapp of the Warburg Institute. The purpose of the book being rather to make suggestions, to initiate discussion, than to settle any of the problems it raises, I found myself in some difficulty when I came to pre- IX X PREFACE pare it for the press. I had originally intended to write long notes and appendices, partly to acknowledge more fully the in- fluence of certain books, and refer to many others which had perhaps affected the course of my thinking, but dropped out of the argument. Now I see that this would probably diminish whatever penetrating force these explorations may have, and that my best policy was rather to keep notes to a minimum, and conduct any secondary inquiries that I am capable of in some other place. I have therefore revised the text without much substantive alteration; the lectures are a little longer than they were, but stand here much as they were when I delivered them at Bryn Mawr in October and November 1965. The title of the series was originally The Long Perspectives. I hope that the change is approved at Bryn Mawr. Bristol F.K. December 1966 THE SENSE OF AN ENDING This page intentionally left blank I ... then the Last Judgment begins, & its Vision is Seen by the Imaginative Eye of Every one according to the situation he holds. BLAKE we can only Walk in temperate London, our educated city, Wishing to cry as freely as they did who died In the Age of Faith. We have our loneliness And our regret with which to build an eschatology. PETER PORTER The End IT is not expected of critics as it is of poets that they should help us to make sense of our lives; they are bound only to attempt the lesser feat of making sense of the ways we try to make sense of our lives. This series of talks is devoted to such an attempt, and I am well aware that neither good books nor good counsel have purged it of ignorance and dull vision; but I take comfort from the conviction that the topic is infallibly interesting, and especially at a mo- ment in history when it may be harder than ever to accept the precedents of sense-making—to believe that any earlier way of satisfying one's need to know the shape of life in relation to the perspectives of time will suffice. You remember the golden bird in Yeats's poem—it sang of what was past and passing and to come, and so interested a drowsy emperor. In order to do that, the bird had to be 'out of nature'; to speak humanly of becoming and know- ing is the task of pure being, and this is humanly repre- sented in the poem by an artificial bird. 'The artifice of eternity' is a striking periphrasis for 'form,' for the shapes which console the dying generations. In this respect it makes little difference—though it makes some—whether you believe the age of the world to be six thousand years 3 4 THE SENSE OF AN ENDING or five thousand million years, whether you think time will have a stop or that the world is eternal; there is still a need to speak humanly of a life's importance in relation to it— a need in the moment of existence to belong, to be related to a beginning and to an end. The physician Alkmeon observed, with Aristotle's ap- proval, that men die because they cannot join the begin- ning and the end. What they, the dying men, can do is to imagine a significance for themselves in these unremem- bered but imaginable events. One of the ways in which they do this is to make objects in which everything is that exists in concord with everything else, and nothing else is, implying that this arrangement mirrors the dispositions of a creator, actual or possible: ... as the Primitive Forms of all (If we compare great things with small) Which without Discord or Confusion lie, In that strange Mirror of the Deitie. Such models of the world make tolerable one's moment between beginning and end, or at any rate keep us drowsy emperors awake. There are other prophets beside the golden bird, and we are capable of deciding that they are false, or obsolete. I shall be talking not only about the persistence of fictions but about their truth, and also about their decay. There is the question, also, of our growing suspicious of fictions in general. But it seems that we still need them. Our poverty—to borrow that rich concept from Wallace Stevens—is great enough, in a world which is not our own, to necessitate a continuous preoccupation with the changing fiction. THE END 5 I begin by discussing fictions of the End—about ways in which, under varying existential pressures, we have imag- ined the ends of the world. This, I take it, will provide clues to the ways in which fictions, whose ends are con- sonant with origins, and in concord, however unexpected, with their precedents, satisfy our needs. So we begin with Apocalypse, which ends, transforms, and is concordant. Broadly speaking, apocalyptic thought belongs to recti- linear rather than cyclical views of the world, though this is not a sharp distinction; and even in Jewish thought there was no true apocalyptic until prophecy failed, for Jewish apocalyptic belongs to what scholars call the Inter- testamentary Period. But basically one has to think of an ordered series of events which ends, not in a great New Year, but in a final Sabbath. The events derive their sig- nificance from a unitary system, not from their corre- spondence with events in other cycles. This changes the events themselves, and the temporal relations between them. In Homer, we are told, the Odys- sean episodes are related by their correspondence with a cyclic ritual; the time between them is insignificant or null. Virgil, describing the progress of Aeneas from the broken city of Troy to a Rome standing for empire without end, is closer to our traditional apocalyptic, and that is why his imperium has been incorporated into Western apoca- lyptic as a type of the City of God.
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