Dresden, a Contradiction

Dear God! the very houses seem asleep, wrote William Wordsworth as he stood on Westminster Bridge in London at dawn over 200 years ago. Standing on a bridge over the river Elbe in Dresden at sunset on Saturday, the exact opposite seemed true. The statues of the Baroque old town, silhouetted against the glowing sky, appeared to be coming to life. The blackened forms of the startled seagulls or darting swallows became indistinguishable in colour and tone from the frozen human forms that tower above the riverbank. They became part of the city, their raised hands and open books seemed suddenly urgent and contemporary. The ghosts of Dresden were among us, talking to us, preaching and arguing.

At least that's the way it seemed to me. The world has always been pervaded by a sense of timeless historical dialogue. Just because Plato, or St. Thomas Aquinas, Nietzsche or Albert Camus are no longer living does not keep them out of the public domain. We are free to attack them, defend them, disagree with them or develop their ideas. And in Dresden as night settles onto the city, I have to wonder whether it was the sculptors' original intention that the birds and the sunset should somehow awaken their creations in the ambiguity of darkness. The owl of Minerva spreads its wings only with the falling of the dusk, Hegel told us. That is, knowledge (the owl) comes always after the event (the day). But in Dresden it seemed like an illustration of that truth. The representatives of history, knowledge and wisdom, like Hegel's owl, come alive only as the sun begins to set.

Dresden was once one of the most beautiful cities in Europe before it was destroyed by controversial Allied bombing raids towards the end of World War II. It has been impressively rebuilt and is once again a wonderful, if scarred, place. The lovely old town was bombed into near oblivion, but has been painstakingly reconstructed. So, too, has the Church of the Three Kings. The next afternoon we climbed to the very top of the rebuilt church to get a view of the city. Sprawling before us against the lush green backdrop of the Elbe valley and the Saxon Wine Road were resurrected Baroque masterpieces next to the East German high-rises, and the still-recognisable zig-zag layout of medieval street plans leading to the gleaming glass constructions of post-1989 capitalism. And yes, there they were, my statues. Frozen still and a stony grey in the early autumn sunlight, their voices had dimmed since the previous evening.

After 20 minutes or so staring out at 'the Florence of the Elbe', we climbed back down through the clock tower. Casting a last glance at the three giant bells in the steeple, motionless and silent, I descended the next flight of stairs. And then there was a sudden, frightening explosion of sound. An apocalyptic racket was raging and shaking the tower; the bells had started up. Instead of escaping the deafening noise, I hurried back up into the tower, where I found Olya, Spider and Debby standing by the bells, their fingers jammed tightly in their ears as they stood on the trembling wooden floor. It was beautiful; it annihilated all other thoughts and words, an extreme silence that shook us to our very bones.

Another Dresden contradiction was in full swing. This was no historical dialogue with the statues; this was the voice of unconquerable Time, drowning out mortal words and deeds as it rang its wrought-iron truths across this strange city. Sometimes, the bells told me as their violent, beautiful cacophony echoed through our bodies and vibrated in our toes, history isn't a dialogue at all. Sometimes history is just telling us to shut up for a minute and listen.

Moonshadow, Moonshadow

This week, I realised for the first time that a moonshadow is not just a Cat Stevens song. Having spent most of my life in cities, I am used to viewing the moon as a rather tame object, rolling around above the neon and the high-rises in a pale soup of light pollution. But out here in the vast, lake-littered forests close to the Russian-Finnish border, the moon is a violent thing. I stepped out of our cabin one clear night at 2. 30 am and there they were; long, sinister shadows cast by the silvery light in the sky, the mud and the shacks of the little settlement shimmering in a ghostly pallour.

This moon is a strange creature; the shadows it casts in our imaginations vary wildly between different people and cultures. My favourite dictionary definition of all time, from the Dictionarium Anglo-Britannicum (1708), is the superbly lazy description of the horse as a Beast well-known. A little unfair to horses, perhaps, but reasonably accurate. The moon, on the other hand, may be described as a Beast unknown.

Let's look at the evidence. The Polish anti-Stalinist poet Antoni Słonimski, with a healthy dose of Central European idealism, saw the moon as possessing great symbolic value. It was the last outpost of purity in a world that was both politically and morally corrupt. In his poem, 'In Defence of the Moon', he urges:

Let the moons turn unchanged in their courses

Let the sky, at least, remain pure

John Keats, on the other hand, saw the moon as the head of a sort of celestial royal family. His famous 'Ode to a Nightingale' states, with satisfaction:

And haply the Queen-Moon is on her throne,
Cluster'd around by all her starry Fays

Beautiful words, and I think of them often as I gaze up at that Buckingham Palace in the sky. But trust the British to put everything into a hierarchy!

My favourite, however, will always be the wandering Tang Dynasty poet and scholar Li Po, one of the Eight Immortals of the Wine Cup. As he spent his life roving around the enchanted forests of ancient China, he saw the moon as a friend and a drinking companion. He had only to lean up against a tree with a cup of white wine, look up at the heavens and he would be in good company.

I drink alone, for no friend is near.
Raising my cup I beckon the bright moon,
For her, with my shadow, will make three people.

Plenty to mull over, then, as I sit here back in St. Petersburg typing up my notes on this Beast unknown; no, the Beast unknowable. Outside the window is the noise and the glow of the big city, the glare of the misleading electric lights. Here, too, we cannot quite trust what we see. What was it that Nikolai Gogol, St. Petersburg's own glorious weirdo, warned us all those years ago?

Beware the hours of darkness, when the devil himself lights the streetlamps in order to show everything in a false light.

But that's another story.