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  • Nobel Laureates Lose Things Too — Part 1: Hemingway’s Lost Valise

    She insists, that flinty Elizabeth Bishop, that “the art,” (how coy) “of losing isn’t hard to master.” She presumably would know. Considering my response over the weekend to this blog going apparently missing, I’m clearly a slow study. I believe I was somewhat less infantile than I was on my fortieth birthday when I gave myself whiplash by looking rather too sharply over my shoulder at what I believed to be my years of hope and possibility streaming away from me, but I was in no sense composed. Put yourself in my suspenders: On Friday night, when I attempted to visit my two-year-old plot of cyber-acreage which I had named, quite wittily I thought, “The Stockholm Shelf”, I found my access blocked by an image of a smiling blonde female student, as intransigent as she was impertinent, presiding over a list of Stockholm-related links: Stockholm restaurants, Stockholm hotels, Stockholm furniture, Stockholm garden hoses, as well as a few items only identifiable in Swedish. I can mark the absurd, and even sometimes laugh at it, on two conditions, that it not be violent, and that it not affect me personally. Irrational, I know, but the latter always feels like the former. That is to say, Ms. Bishop, “like disaster.”

    Thankfully, the problem was only a glitch in my web host’s system which prevented it from acknowledging the renewal of my contract. The woman who caught my wailing at the receiving end of the help-line, whom I couldn’t help picturing of an age with that insipid blonde girl barring my path, barely suppressed her own sigh of dismay to explain that they had received exactly the same complaint numerous times over the past week and that the one technician able to fix the problem would apply himself to my site as soon as he could get to it. When on Monday I checked for the four-hundredth time, and the blonde girl was gone, and the reassuring layout of my WordPress dashboard met met my gaze with the equivalent of a raised brow, as if wondering where I had been, I nearly cried.

    It put me in mind of Hemingway and his lost valise. No help-line to call, no contending with dumb technology, although there was a girl involved, all those months and years of hard creative labor, the efforts to invent himself, gone, all at once, simply. Although – and here’s the absurd part – it wasn’t really gone. Someone had it. At least for awhile.

    Ernest Hemingway and Elizabeth Hadley Richardson in Switzerland
    Ernest Hemingway and Elizabeth Hadley Richardson in Switzerland

    The story goes that in December of 1922, while living in Paris and working as a correspondent for The Toronto Daily Star, Ernest Hemingway was placed on assignment in Switzerland to cover the Lausanne Peace Conference. While he had, by then, written some twenty four stories, twenty poems, and had a novel, probably A Farewell to Arms, well underway, he had not published a word of it. At the conference, he became reacquainted with a journalist and editor by the name of Lincoln Stevens, whom he had met once before in Genoa, Italy. Stevens was suitably impressed by Ernest’s writing and asked to see more. To this end, his wife, Elizabeth Hadley Richardson (his first, though at the time there was no intimation that she would eventually be so designated), who had stayed behind in their flat in Le Quartier Latin, packed up her husband’s writing, all of it, in a suitcase and and set out to meet him in Lausanne. At some point, while the Swiss-bound train sat, hissing and massive, in the Gare de Lyon in Paris, Hadley, as she was called, and the valise parted ways. Whether she had handed it to a porter or simply left it unattended, when she returned to her cabin, it was gone, together, I would imagine, with the contents of her bladder, or very nearly.

    The leading theory is that it was stolen. One feels for the thief. Imagine taking the trouble to swipe a valise, thinking it contained valuables, and finding it contained only sheafs of paper, scrawled and typed on. All that risk for a bulky item that then just needed to be disposed of, burned, buried, stashed, or perhaps thrown into the Seine. Once accomplished, the poor fellow would have faced whatever fortune remained to his days, never understanding that, if he had simply held on to the thing for a scant thirty two years, he would have had in his possession a treasure of inestimably greater value than whatever his most far-flung imaginings could have placed in that unprepossessing suitcase. To have in your hands even one Hemingway manuscript, and not to know it was a Hemingway manuscript, or what that would mean one day not too distant, and to let it go, it puts me in mind of Pablo Neruda’s prediction of the fate awaiting someone who has never read Julio Cortazar, the lack acting upon him as “a serious invisible disease which in time can have terrible consequences. Something similar to a man who has never tasted peaches. He would quietly become sadder… and, probably, little by little, he would lose his hair.”

    To say nothing of how it affected Ernest Hemingway. He himself could not have known at the time what losing a Hemingway manuscript would one day mean, or not the extent of it. But he knew what it meant to him at the time, and something, no doubt, of what he hoped it would, or could, mean to the world, and somehow, despite all his efforts to think otherwise, Hadley wasn’t quite as pretty as she had been in November.

    In January 1923, Hemingway confided to Ezra Pound in a letter: “I suppose you heard about the loss of my Juvenalia (Hemingway’s misspelling)? Went up to Paris last week to see what was left and found that Hadley had made the job complete by including all carbons, duplicates, etc. All that remains of my complete works are three pencil drafts of a bum poem which was later scrapped, some correspondence between John McClure and me, and some journalistic carbons. You, naturally, would say, ‘Good’ etc. But don’t say it to me. I ain’t yet reached that mood.”

    Not quite true that it was all that remained of his complete works. Two stories survived the disaster: “My Old Man,” which was actually in the hands of a magazine editor at the time, and “Up In Michigan”, which he had buried in a drawer after Gertrude Stein declared it good but, with its disturbing sexual content, inaccrochable.

    Yes, you read correctly. “Inaccrochable.”

    Pound’s response was that all he had actually lost was the time it would take to rewrite the pieces anyway. Hemingway rallied, and by 1925 had produced In Our Time, the book of stories that introduced the world to what would soon be, and forever after, known as the “Hemingway style”.

    image
    The Gare de Lyon

    Many years later, with a Nobel Prize behind him, Hemingway recalled the loss of his early manuscripts. “It was probably a good thing it was lost,” he wrote in A Moveable Feast, “When I had written a novel before, the one that had been lost in the bag stolen at the Gare de Lyon, I still had the lyric facility of boyhood that was as perishable and deceptive as youth was.” Here, then, is a great writer’s take on loss, that after it shakes one where one lives, after the dust settles, after the ruins are assessed, it is revealed as a fundamentally ambivalent beast. The nerve endings heal or habituate, the scars are for keeps, and something that may not have been otherwise possible can come forth and change everything. In order for Hemingway to become what he was, it was most important for him to loose what he wasn’t.

    The teapot tempest of my three-days-missing blog put me in mind of Hemingway’s lost valise. It then occurred to me that, while Hemingway is a fine writer, he’s not so special as to be the only fine writer to have lost irreplaceable work. I had forgotten, for example, that Toni Morrison’s house burned down on Christmas Day, 1993, just three weeks after her trip to Stockholm. A little web-surfing turned up others among the Nobel laureates who had sustained similar losses. Pearl Buck, Tagore, Soltzhenitsyn, each experienced manuscripts gone missing. In upcoming posts, I’ll share their stories.

     


  • THE REPUBLIC OF WINE: Mo Yan’s Cultural Exhibition

    mo-yan-478x318Everyone wants a Nobel Prize. Chilean poet Nicanor Parra feels he should get the “Nobel Prize for Reading”. How many aspiring writers feel they have the “Nobel Prize for Potential” in the bag? Nobel dreams arise from feelings of being unseen. One goggles out of one’s cranium at the wider world and sees the attention of those whose attention seems to matter being directed elsewhere, towards others, and one feels cut adrift, less than fully real, even, perhaps, mortally threatened. What people are really wanting when they want a Nobel Prize is to be seen and validated. It’s part of the human legacy to feel, somewhere along the line, unappreciated, misunderstood, not fully recognized. But for some, for whatever reason, the feeling carries an especially strong charge, giving rise to the sense that only something “ultimate” can break it. Winning a Nobel Prize means being seen, and validated, ultimately.

    What goes for individuals can also go for whole cultures. Last October, The People’s Republic of China scored, if not its first Nobel Prize, then the first it can make use of in its rambunctious, somewhat hysterical pursuit of validation. Novelist Mo Yan’s win means that China can now punch the air over its invitation onto the cultural playing field. The Western cultural playing field, that is. The power it currently holds is based, in part, on their choice to match or surpass the shots the West had called. “About time, a Nobel,” said the regime.

    To prolong the afterglow, the Chinese government has invested the equivalent of 110 million dollars to transform Mo’s hometown, the village of Ping’an, a backwater of eight hundred souls in the province of Shandong, into a theme park, the “Mo Yan Culture Experience Zone”. In a nod to Mo Yan’s famous novel Red Sorghum, the government has also mandated the cultivation, “by real peasants”, of 1,600 acres of sorghum, a now useless crop that hasn’t been planted in decades. I strain to imagine an equivalent response anywhere. Imagine the United States congress pushing through a bill to create a William Faulkner theme park in rural Mississippi, exhibiting the mentally impaired, incestuously conceived, and the suicidal, skulking about movie set mansions, with matches, while a near-by cotton field is tended by real free blacks.

    Because his fiction often takes on social ills and petty government corruption, many readers see Mo Yan as a gadfly biting the ears of the regime. He has, himself, made much of being a critic of the system “from within the system.” This could explain why his books sing with something of the system’s nasality. With his sprawling historical revisions, incorporation of fantastical elements, and adolescent good-naturedness about sex and violence, he has become an exponent of a what appears to be a dominant strain of the modern Chinese aesthetic sensibility. It is, in essence, a romantic sensibility, rife with exceptionalism and teleological imperative, which hog-ties historical fact against the demands of operatic myth making. As in Romanticism’s more bombastic manifestations, it has little to do with self-understanding and much to do with theatrical projection. For China, the audience for this theater is the rest of the world, with box seats for the First World West. Its stage-managed ploy to be seen and validated by this audience has often resulted in an aggressive tawdriness. Witness the teenaged neon-lit skylines of their millennia-old metropolises. Witness the 2008 Beijing Olympics, a veritable tribal orgasm of overweening muchness. The Three Gorges Dam, whatever its state-proclaimed justification, is, first and foremost, an expression of defiant gigantism, more exhibit than solution. If Mo Yan sometimes criticizes this China, he does so in a prose which this China understands. Now, his books, too, along with his very celebrity, have become exhibits.

    9781611457292_p1_v2_s600In Mo Yan’s 1992 novel, The Republic of Wine, the central government has dispatched special investigator Ding Gao’er to a district called “Liquorland” where he is charged with getting to the bottom of rumors about a decadent culinary practice involving the braising of human baby boys in red sauce. Upon arrival, he is invited to a banquet in his honor, where, after being forced by cultural mores to drink himself blind, he is served what appears to be the dish in question. He is appropriately horrified. The officials hosting the banquet try to calm him, explaining how valuable this dish has been to the region.

    ‘This is a famous dish in these parts… It’s called Stork Delivering a Son. We serve it to visiting dignitaries. It’s a dish they won’t forget for as long as they live, one that has drawn nothing but praise. We’ve earned a lot of convertible currency for the nation by serving it to our most honored guests.’ (75)

    Ding is unpersuaded. In drunken protest, he pulls out his gun and shoots the head off this “incredibly fragrant little boy.”

    The drive for caché with the West is even more explicit in a scene depicting a cooking lesson given by a master chef to a group of anxious culinary students. She tells them,

    ‘As long as you can command the skill of cooking meat boys you’ll never have to worry about a thing, no matter where you go. Don’t you all want to go abroad? So long as you can handle this superior dish, it’s as good as holding a permanent visa in your hand. You can conquer the foreigners, be they Yanks, Krauts, or whatever.” (224)

    The comment is slapdash; nowhere else in the novel is it suggested that outside interest has made a local instance of cannibalism exportable. But Mo is being colorful, and a tidy argument would mute his vivid palette.

    Ding Gao’er is less a character than a type, recognizable from earliest films noir: the washed-up randy detective, full of posture, and pitiful. The target of his investigation is a local party leader named Diamond Jin, whose godlike charisma goofily stems from his ability to hold his liquor by the apparent swimming pool-full. Such gifts obtain in Liquorland. Ding gets into a made-to-order mess by falling for Diamond’s chip-shouldering, truck-driving girlfriend, who essentially rapes him for blackmail. The final showdown – not with Diamond Jin, but with the girlfriend, as by the end of his story he has completely abandoned the investigation for which he was hired – occurs in a popular watering hole called the Yichi Tavern, owned by a toad-like dwarf named Yu Yichi, able to walk on ceilings, and whose goal, well within sight, is to sleep with every beautiful girl in Liquorland. By the time Ding’s story ends, at the bottom of an open-air privy, where, in retrospect, it had been heading all along, he has become the novel’s only confirmed murderer.

    mo-yan02I refer to Ding Gao’er’s story to distinguish it from the two other narrative lines of the novel. The second takes the form of an epistolary exchange between a famous novelist named Mo Yan, who is writing a book fortuitously called The Republic of Wine, and an aspiring young writer named Li Yidou. Mo Yan bears a striking resemblance to the author of the book in hand: overweight, a Kung fu novel aficionado, with a novel called Red Sorghum already under his belt, which – he’s understandably proud of this – was made into a successful movie by the famous director, Zhang Yimou. He is demure about his reputation: “I have no grounding in literary theory and hardly any ability to appreciate art,” he writes. “Any song and dance from me would be pointless.”

    Li Yidou lives in Liquorville, where he writes his stories while studying for his Ph.D. in – can you guess? – “liquor studies.” Mo Yan is suitably impressed. “I envy you more than is probably good for me,” he writes.

    If I were a doctor of liquor studies, I doubt I’d waste my time writing novels. In China, which reeks of liquor, can there be any endeavor with greater promise or a brighter future than the study of liquor, any field that bestows more abundant benefits? In the past, it was said that ‘in books there are castles of gold, in books there are casks of grain, in books there are beautiful women.’ But the almanacs of old had their shortcomings, and the word ‘liquor’ would have worked better than ‘books.’

    Despite such coyness, he does offer advice, which mostly involves complimenting the idealistic young man on his prodigious imagination, and suggesting ways to make the stories attractive to a state-sponsored literary rag called Citizen’s Literature.

    The stories themselves comprise the third narrative line of the novel. The first few stories address the same nasty business of the meat boys under investigation by Mo Yan’s Ding Gao’er. Among Li Yidou’s recurring characters is a precocious toddler who stages an escape among his fellow toddlers being held in waiting at the culinary institute. In other stories, the same figure morphs into an adolescent boy with scales instead of skin, a kind of trickster making trouble for the government officials. One story recounts how Li’s father-in-law, a respected professor at the Brewer’s college, leaves behind civilization to research the phenomenon of “ape liquor”, wine made by great apes who throw fruit into a natural stone cistern where it ferments, reputed to be the finest liquor in the world. He shares with Mo Yan the character Yu Yichi, the dwarf who owns the famous Liquorville tavern where Ding Gao’er makes his final descent. In keeping with the novel’s gustatory theme, one of the dishes he describes being served at the tavern consists of the genitalia of a male and a female donkey arranged just so on a plate and given the appellation, “Dragon and Phoenix Lucky Together”. The best of Li’s stories and the best writing in the book, is about his mother-in-law, with whom he is erotically fixated, who, in her youth, accompanied her father and uncles to remote caves by the ocean where they harvested, at tremendous, even tragic, personal risk, the swallow’s nests so in demand by China’s most expensive restaurants.

    The Republic of Wine feels chaotic. Just what Mo Yan hopes his readers will pull from the chaos seems unclear. His rather broad-stroke metaphor – local government officials sanctioning eating the male children of their own people – is clearly intended to be subversive. That this novel was initially refused publication in China is not surprising. But neither is it surprising that, after the release of a Taiwanese edition, its attributes, we’ll say – I hesitate calling them merits – were reconsidered. The novel, it turns out, actually works in The Party’s favor: In Mo Yan’s fictional country, corruption lies, not in Beijing, with a government known for violent suppression of the populous (the Tiananmen Square Protests had occurred just three years earlier) but in the outposts, where local party leaders surreptitiously practice a gruesome caricature of capitalistic hedonism. While seeming to decry florid abuses of power, it, in fact, leaves China’s central government unscathed and heart of the system remains pure. Approving such a work looks good for the regime, and Mo Yan gets to play both sides. Or so it seems.

    One thing I can say unequivocally after reading this novel is that I find the Nobel Committee’s reference to Garcia Marquez in their citation incredible: Lots of writers include fantastical elements in their novels who neither merit nor require a Garcia Marquez pin. In the case of Mo Yan, sentence by sensibility, there is no less apt a comparison. The Colombian master is an infinitely more careful, more painstaking, writer. His fantasy all signifies, while Mo’s frequently seems gratuitous, as if he thought of it thirty seconds before writing it. As with his use of sex and violence, the flights of fancy, what the Nobel citation calls “hallucinatory realism”, seem included only to raise the decibel level, and a kind of puerile hysteria, like a room full of second graders doing the underpants dance. I am surprised at The Committee’s superficial reading, of both authors.

    Equally incredible is The Washington Post’s endorsement of this novel, invoking Gorky and Solzhenitsyn. In an article called a “The Diseased Language of Mo Yan”, which appeared in The Kenyon Review, Anna Sun, a professor of Sociology and Asian Studies at Kenyon, contrasts Mo Yan with the greatest writers who have tackled the harshest social ills, suggesting that Mo lacks “aesthetic conviction.” She writes, “The effect of Mo Yan’s work is not illumination through skilled and controlled exploitation, but disorientation and frustration due to his lack of coherent aesthetic consideration. There is no light shining on the chaotic reality of Mo Yan’s hallucinatory world.” She goes after the writing itself, demonstrating how it fails to rise above “Mao-ti”, or “Mao-speak”‘ a language which survived the Cultural Revolution, when the state forced literature to break with its long literary heritage.

    Open any page, and one is treated to a jumble of words that juxtaposes rural vernacular, clichéd socialist rhetoric, and literary affectation. It is broken, profane, appalling, and artificial; it is shockingly banal. The language of Mo Yan is repetitive, predictable, coarse, and mostly devoid of aesthetic value. The English translations of Mo Yan’s novels, especially by the excellent Howard Goldblatt, are in fact superior to the original in their aesthetic unity and sureness. The blurb for The Republic of Wine from Washington Post says: “Goldblatt’s translation renders Mo Yan’s shimmering poetry and brutal realism as work akin to that of Gorky and Solzhenitsyn.” But in fact, only the “brutal realism” is Mo Yan’s; the “shimmering poetry” comes from a brilliant translator’s work.

    Even with Goldblatt’s heroic efforts, I, for one, experienced more shuddering than shimmering, at bald clichés and flat, unlayered prose.

    Calling Mo Yan’s Nobel Prize “a catastrophe”, will likely prove one of Herta Müller’s most enduring public statements. The Swedish Academy’s decision to honor a writer who has refused to support dissident writers, and who has publicly attested to the usefulness of censorship, is, to her, an abomination. Yet, Mo Yan himself insists that his win is “a literature victory, not a political victory.” Echoing his position, the Nobel Committee had its perennial protestation, about the non-political, purely literary focus of the award all primed and ready to spray over the arguments of the expected detractors. Far more expert readers than me have persuasively argued the impossibility of such a clear separation of art from ideology, and it seems to me that Mo Yan would do well to invite the political foment, if only to distract readers from his actual writing.

    Chinese writer Mo Yan laughs as he holds a cigarette during the International Strindberg Conference in BeijingStill, if read as a cultural artifact, The Republic of Wine holds a certain fascination. And I’m ready and willing to concede that my grimaced reading may, to some extent, be a cultural mis-reading. Clearly, his wild popularity in China avers that he has seen something compelling about China’s moment, and validated the experience of its people, or some important and unavoidable aspect of it. And who am I to say the favor shouldn’t be returned. While I find his political choices disturbing, to say the least, I cannot join those who cry that Stockholm should, for that reason alone, disinvite him from its table. If the artistry holds up, nothing more need be said. To me, it doesn’t. But then, he’s speaking for a country that would make a theme park out of his celebrity.

     

     

     

     

    On-line references (Each of these, especially the second and third, are worth reading):

    http://www.csmonitor.com/Books/chapter-and-verse/2012/1025/China-transforms-Nobel-Prize-winner-s-hometown-into-a-theme-park

    http://www.chinafile.com/politics-and-chinese-language

    http://www.kenyonreview.org/kr-online-issue/2012-fall/selections/anna-sun-656342/


  • Transcending Allegory: William Golding’s THE SPIRE (part 2)

    I began my previous post, “Transcending Allegory: William Golding’s The Spire (part 1)”, with a quick rundown of the pitfalls of allegory, how it can grab a narrative by its throat, twist it about, and force it to kiss its own rectitude, and how it can make for lifeless characters whose only function is to represent a particular moral principal.  Ever since publishing Lord of the Flies William Golding has regularly born the charge of failing to miss the banana peel at the edge of the allegorical pit. I then wrote about how The Spire (1964), his fifth published novel, is read by some as confirmation of this criticism (It is, after all, about building a “spire”, wink wink.), making his career, at least up to that point, a possible subject for an allegory about the “folly of good intentions”. Then I shared my own experience of actually reading it, how I had expected its flaws to skitter over the pages like medieval demons over the doorstep of a lost soul. But after two careful readings, I was unable to make any of the complaints adhere. Instead, I found it magnificent. Which means that if someone where to write an allegory about the virtue of “just appraisal” or “the giving of second chances”, the author might invent a character named “Snotnose, a reader with a blog”, and relate his comedown and subsequent redemption through a reading of Golding’s The Spire.

    Salisbury Cathedral, visible from Golding’s window at Bishop Wentworth’s School for Boys, where he taught from 1939 to 1961 (with five years off for wartime service in the Royal Navy), was the inspiration and model for the catheral in THE SPIRE. Salisbury Cathedral’s 404-foot spire is the tallest in Great Britain.

    One of the ways Golding uses, and then transcends, allegory is through his portrayal of his protagonist.  Jocelin is dean of a medieval English cathedral for which he believes God has commanded him to construct an impossibly tall spire. Like most who claim this kind of direct connection with God, he comes across as thoroughly glazed, eyes never dropping lower than the mid-distance. Lacking the gravitas of, say, Noah, he is dependent upon his position of authority to counter all challenges to this vision. His most vocal opponent is Roger Mason, his master builder, who recognizes the insanity of pressing onward and upward with the great stone phallus known to all, save Jocelin himself, as “Jocelin’s Folly”. Jocelin traps him with a narcissist’s acumen for detecting the weaknesses of those within his orbit. First, he cuts off the possibility of other, better, work for Roger and his men. Then, more deviously, he allows an affair to bloom between Roger and Goody Pangall, wife of an impotent and crippled verger. “She will keep him here,” he rationalizes.  The affair has the double function of allowing him to distance himself from from his own stifling and stifled sexual desire. He treats the liaison, ultimately a lethal one, with a kind of willed blindness, perhaps his most salient attribute. As building progresses, and the menace of disaster looms ever larger, Jocelin proves a virtuoso of the blind eye turned. The cost of building materials, the alienation of his clergy, his spiritual duties to his “flock”, the paganism of the workmen, the mental dissolution of Roger, his own misbegotten position, even a case of human sacrifice in which the victim is walled into the foundation of the cathedral (an event Golding conveys with masterful ambiguity), all of it goes unmarked by the obsessed dean.

    Golding uses his creation as would an allegorist, disallowing him that final measure of freedom, to fidget about and exhibit incongruities, that is the hallmark of  more lifelike fictional characters. A more flexible and far-ranging novelist, like Patrick White, creates characters who are buffeted by the winds of their own consciousnesses, apparently separate from the author’s, and who experience such vicissitudes of circumstance and event that they can’t help but respond with vicissitudes of their own, emerging as essentially dignified agents, however flawed, of their own lives. By contrast, one never senses that, in the process of writing this book, Golding ever woke up wondering what stunt that crazy Jocelin was going to pull next. Rather, he brings his character into sharp focus solely through the lens of his sin. Pride, the deadliest of the famous seven, is referenced into everything he does, says, or thinks.  But the sin itself, and any moralistic stance towards it, is not really Golding’s subject. More, it is the impetus to sin, and in The Spire the impetus is multiform, a miasma of sexual repression, physical disease, narcissistic scaffolding, spiritual fragility. Golding is willing to trade a measure of “realism” for a more concise and dramatically useful embodiment of these complex dynamics. Jocelin is guilty of pride, but is not Pride himself. He is more a figure from Greek myth than medieval allegory.

    Mythic though he may be, Golding is too sophisticated a writer to allow a single reading of Jocelin. On the one hand, he is a narcissistic demon, oblivious to the lives he destroys. Golding’s rendering of him as such is subtle. To the criticism, mentioned in the previous post, that Golding has “seriously underwritten” his novel, showing characters and their settings in mere outline, I rejoin that he has, with a remarkably steady hand, drawn his readers into his protagonist’s consciousness. The Spire is what Wayne Booth (The Rhetoric of Fiction) describes as a third-person narrator-agent novel, a third person novel whose central character so influences the action that he functions nearly as a first-person voice. Through the sparsity of the setting, and those outlines and gestures which pass for people, we see the world as Jocelin sees it. That is, we see the attenuation of all that does not immediately come to bare on his God-haunted vision.

    On the other hand, Jocelin is the portrait of an artist. He confronts the modern Western reader with one of our culture’s most cherished archetypes: the Visionary. We are gluttons for stories about the artist-hero who, against all odds and opposition, and unlike most of us, remains true to his or her vision, seeing it through to its triumphant completion. (No matter how clear-eyed our world view, there is always a little Ayn Rand lurking behind a polyp in our soul.) While Jocelin brings destruction, not least of all to himself, he is also the agent of creation. His sin may be pride, but his virtue is a kind of simplicity, a singleness of purpose that any true artist must exhibit. Whatever is demonic in him, his faith is genuine, and it is It is not, I think, a spoiler to say that at the end of the novel, having undergone a highly ambivalent redemption in which he is, paradoxically, shorn of this very faith, together with his “vision”, Jocelin dies, but —his spire still stands.

    I hope Golding sent at least an expensive bouquet of flowers to whoever talked him out of his original title, An Erection at Barcester, for he would have done his own vision a grave disservice.

    “Round about the year 1200, Bishop Poore was standing on a hill overlooking the confluence of the local rivers, according to legend, when the mother of Jesus appeared to him, told him to shoot an arrow and build her a church where the arrow fell. The arrow flew more than a mile and fell in the middle of a swamp. There, with complete indifference to such things as health, foundations, access and general practicability, the cathedral was built. Eighty years later, with a technological gamble which makes space travel seem child’s play, the builders erected the highest spire in the country on top of it, thousands of tons of lead and iron and wood and stone. Yet the whole building still stands. It leans. It totters. It bends. But it still stands…a perpetual delight, a perpetual wonder.” —William Golding, “An Affection for Cathedrals”

  • Transcending Allegory: William Golding’s “THE SPIRE” (part 1)

    Allegory, the use of symbolic figures or actions to convey abstract, often moral, principles or ideas, can, in the hands of a skillful writer, add a layer of meaning to a narrative. But, how skilled that writer must be lest characters shed flesh and blood and become mere signifiers, “Truth” or “Avarice” in all but name. How subtle, lest every action, every gesture become a schoolyard tattler pointing a righteous finger at its own meaning.  When allegory infects a narrative’s structure, it becomes as false and awkward as “asset enhancing” underwear, worn to trick the eye into thinking there is something there when there isn’t. The Victorian bustle is perhaps the most famous example, worn by women of all shapes and sizes as an “allegory” of their own sexual identity. William Golding has often been faulted for being an allegorist, a designer of literary bustles.

    “Le Stryge”, Charles Meryon’s 1853 etching of one of Violloet-Le-Duc’s gargoyles perched on a balustrade of Notre Dame Cathedral in Paris, which Golding acknowledged as one of the inspirations for the “ravonlike” egoism of Dean Jocelin.

    One need read no further than the title of The Spire to suspect confirmation of this criticism.  If the novel turned out to be about nothing other than what the cover claims, then we could already assume the author has used his Everyman quill to give us a good medieval talking to. At its most mundane, a spire is an allegorical piece of architecture. Even without invoking Freud, it is a symbolic declaration of power, void of function apart from its meaning. And when the bespired  building is a Christian cathedral, the allegorical gruel thickens. The general upward thrust of the Gothic cathedrals of medieval Europe, and of their spires in particular, was intended to lift the people’s eyes upward, releasing their attention from the ground where they labored, and into which their lives were headed, and to remind them of the direction their souls would take at the end of a life of obedience to the church. The higher the spire, the wealthier the diocese, or the more wealthy it was perceived to be, and therefore, the more favored by God.

    And then, so sorry, there is Freud.

    I read The Spire (1964), William Golding’s fifth published novel, the first time at least, with an ear out for what could be problematic. So primed, the problematic obliged. Jocelin, Golding’s protagonist, is the quintessential out-of-touch clergyman with, oh dear, a divine vision. He believes God has ordered him to build a four hundred foot spire on the cathedral of which he is dean. Can you say, “Pride”? Only, guess what, the building has foundations barely sufficient to support itself as it is, spireless. A spire, we are told, must “go down as far as it goes up,” surely the moral of something or another. The master builder, Roger Mason (Can’t fault the name. People in the middle ages were often identified by their trades), digs a deep pit at the church’s crossing to prove to Jocelin the lack of adequate foundations. Not only is his point made, but, it turns out, the earth creeps; the church – wait for it – has been built on shifting sands. Already there is enough portent here to tempt even the greatest writer’s heavy hand. But then, how about those four pillars on which the weight of the tower will rest. They are far too narrow. Joceline attributes all arguments against building the spire to Roger’s lack of faith and forces his vision towards completion. As it rises, ludicrous, priapic, and the pressure on the pillars increases, they being to “sing”, emitting a high pitched “eee”. And then they begin to bend, as solid stone should never do. As it turns out, their apparent solidity is the common illusion of ashlar stone, that is, a veneer of  squared, “dressed” stone fronting rubble. To top it all off, so to speak, the obsessed Dean is observed at one point holding the model of the spire close,  and stroking it. Oh, honestly!

    Another common criticism of Golding is that he is ill-adept at depicting complex adult human relationships. The Spire could be read as corroborating evidence. The characters who flicker in and out of Joceline’s line of vision are composed of outlines, gestures. Father Anselm, Joceline’s tight-lipped confessor, is little more than a posture. Goody Pangall, wife of the crippled and impotent cathedral servant, and the object of Joceline’s insufficiently sublimated lust, is finally reduced to a tuft of red hair. The setting, too, is narrow, almost amputated. There is, we deduce, a town, with townspeople, but when rains threaten to wash the town away, the sense of emergency seems purely theoretical, and a reader may even be a bit surprised that there is a place in the world Golding has evoked for rain to fall, apart from the roof of the nave. Event is similarly sparse in its rendering. Golding offers barely a hint of the religious activity native to any active cathedral. As the spire rises, we are shown dust, snapshots of progress, but no sweat, a minimum of muscular exertion. All this haunting lacuna prompted one critic to describe the book as “seriously underwritten.”

    So, if one is predisposed to dismiss this novel, one need not look far for reason. I found myself unable to do so.

    Within the first dozen pages, I believed I had the novel pegged. The consistently taut and beautiful prose notwithstanding, I knew where this story was going and could see no prospect for surprise. Yet, following the trail of those fascinatingly poised and pointed sentences, I kept on, and found that, page by page, the narrative never went where I thought it would, at least not quite, and in the end, not at all. So that months later, needing a brief respite from The Brother’s Karamozov, I opened The Spire again, this time setting aside my reservations and allowing for one of two possibilities:

    A. that I might have bad taste and be easily manipulated by heavy handed symbolism and shameless allegory, or

    B. that Golding, whatever his limitations, might just have known what he was doing after all.

    I read with growing fascination as Dean Jocelin’s mania transformed him from a blind narcissist into a gargoyle (quite literally; a craftsman, dumb and smiling, carves his beaky visage to be placed on each of the four corners of the tower), which, in the end, cracks open to reveal a deeply flawed and broken human being. I tried rolling my eyes a little when the rains brought forth the smell of corruption from the open earth at the crossing where the tombs of long forgotten bishops had been disturbed, but found it somehow unsatisfying, as if caught in my own caginess rather than Golding’s. The singing pillars, in spite of their admittedly underlined reference to the fall awaiting the sin of Pride, nonetheless evoked a very real and hypnotic sense of menace. The play of Light (sun bursting through the stained glass windows) and Dark (the pit, human sacrifice) blurred in the cathedral’s dust-laden atmosphere.

    In the end, it turned out that I had read, for a second time but as if for the first, a complex novel, not at all “underwritten”, whose final ambiguity enables it to transcend the sum of its frequently allegorical parts. Unlike with a bald faced allegory, such as Lord of the Flies, I emerged from The Spire unsure what to think, wondering just what had happened here, but having been deeply moved.

    I don’t frequently reread books.  In my next post I will say more about why, this time, I am glad I did.

    Have you read The Spire? Any other of Golding’s novels? I would love to hear your thoughts.


  • Reading Toni Morrison: A MERCY

    So, no Toni Morrison for me. Not for years. A bit like being a literary vegan, in retrospect.  I believed myself to be done with all that moralistic agenda exemplified by sentences like, “You your best thing, Sethe. You are.” Done, I was, with all those freighted character names I had once thought so searching and apt, names like Circe, and Milkman. No more self-consciously high prose as matrix for illiterate or half-literate descendents of slaves.  Was their inherent dignity really so fragile as to require it? I’m not saying I didn’t touch a Morrison novel.  I touched them all right.  I would take them off my shelf, leaf through them, read a paragraph, or a page, then, as if practicing for a polygraph, I’d shake my head, will my pupils to shrink, slide them back between Momaday and Munro – careful not to bend their covers, of course – and construe myself superior to all that… superiority.

    All this cant was on account of my wanting to be a writer myself.  When I sat with my notebook before me, blue ballpoint in hand, Toni Morrison would start pounding in my head like a pick-up truck’s bass. I tried to write sentences like hers, but they floated off the page, sometimes with whole paragraphs in tow, unanchored as they were to any driving concern which could hold them in place. The same problem attended my efforts with Ulysses.  In both cases, I was too impressed by “great writing” and its corrollary, “writing greatly”, to plum my own dubious depths and steadily amass a personal vision of sufficient honesty and scope out of which might arise a necessary style.

    Then came 2008.  Two books by American authors were published that year each bearing a marked debt to Faulkner. Specifically, Absalom, Absalom!. Both, in very different ways, repaid the debt with interest. The first was Peter Matthiessen’s Shadow Country, which offered up its tribute  overtly, complete with the conflagration of an emblematic mansion, and a central theme which could be summed up by the famous Faulknerian jewel, “The past isn’t dead. It isn’t even past.” The second was A Mercy.

    I read it. And then, I read it again.

    I will not say that Morrison’s is the better book, but it is the stealthier.  Both Absalom, Absalom! and Shadow Country are about the fallout of unchecked ambition, the expanding circle of damage around one man’s power-mad rampage into primordial America. In each, a man, white, decides that greatness inheres in taking, be it land, be it the freedom of others, or the spiritual well-being of his own descendents.  In A Mercy the “taker” is Jacob Vaark, an Anglo-Dutch trader who has carved out a small holding in the wilderness of what would one day be New York. Vaark, known to his dependents as “Sir”, has in common with both Thomas Sutpen and Edgar J. Watson an explorer’s nervous system and a kind of Calvinistic shrewdness aimed at making good on the land. But he lacks a taste for subjugation.  As a white man and a land owner, the law of the still largely inchoate land (The Revolutionary War is still ninety years off) has imposed advantages upon him, and he certainly lives his way into those advantages. He does acquire a slave, but it is with a sense of realism and necessity rather than inclination or entitlement. Sutpen and Watson are ambiguous monsters, not wholly evil, but dangerous, larger than life, and at home with their own rapacity. Vaark is more or less sympathetic, responding simply and smartly with what he has been given to what arises before him.  He surely works for success, but his “superman” gene is recessive. By subtracting out the Neitzchean imperative, what might be called an “ubermensch neurosis”, from her white male land-and-slave owner “taker”, Morrison disallows the traditional romantic resting place for our concept of evil as residing in character, thereby exposing its true and awful “banality.”

    Morrison’s perennial theme is the dynamics of slavery, in her universe always more of a pas de deux than most people are comfortable with.  In A Mercy, each of her characters is, in one way or another, trying to make an escape.  Vaark gathers about him a small society of dependents, mostly women, each on the lam from a dire, enslaving past: Rebekka, Vaark’s wife, from heretic-burning England; Lina, a Native American, from her plague-ridden village, conquered and burned to the ground; the strange girl named Sorrow, ego-shattered and pregnant,  from the trauma of a shipwreck; and Florens, the slave girl Vaark purchases from a deliquescent Catholic plantation owner in “Mary’s Land”.  Also among them are two white men, Scully and Willard, one young, one middle-aged, working off indenture.  They share each other’s bed as well as their workload. This piece of undiscussed common knowledge, far from making them outlaws, gives them an aura of groundedness which mostly eludes the women. They make an artful contrast to the free black man whom Vaark hires as an blacksmith for his mansion.  Morrison has said that in this novel, she “wanted to separate race from slavery,” and by making it clear that the free black man, his own boss, earns much more than the two white men, who will likely not live long enough to emerge from under their debt, she again disallows us our comfortably liberal head shaking about that terrible “slavery thing” that some bad people used to do to other people based on their skin color or ethnicity. Slavery cuts across all barriers and takes no prisoners.

    On Florens is bestowed the “mercy” of the title.  Vaark (“Sir” to her) had originally wanted to purchase Florens’s mother. Ascertaining that Vaark could provide a less cruel life than the one she had endured, she presses her daughter upon him, begging him to take her instead. He agrees. But Florens is not of an age to understand her mother’s motives for giving her away, and, even if she was, the “mercy” would still be forever tied to abandonment, or worse, disposal.  She arrives at Vaark’s farm scarred and deeply needy.  Wide open and raw, she falls hard in love with the sexy free blacksmith.  Their lovemaking is transformative for her.  She believes herself needed at last. She will be everything to him, as he is to her. Vaark dies, and Rebekka contracts smallpox.  The blacksmith had once proved uncanny in curing Sorrow of the disease, so she sends Florens on the three-day journey through the wilderness to summon him from the village were he lives. When Florens arrives on his doorstep, she finds that he has taken in a small black boy, a foundling, and is raising him.  Her hatred of this child, this other, this competitor, is as wild as her love for the blacksmith. The story turns on how she navigates this crisis, or rather fails to, causing a catastrophe  which reveals her to the blacksmith as the slave she is, not for being bought by Sir, but made a slave by her own mind.

    Unlike Beloved, this is not a book about redemption. In the end, no one comes to Florens’s aid.  No one can, least of all herself. And yet there is redemption in Morrison’s art, distilled, pressed, agate-like, into a true late style.   And I am quite done, I believe, with being done with her.