Water rumbles down the mountainside, gurgles in ditches and drainpipes, pours along the guttering that protrudes from the roof of our villa over the balconies and out across the garden, washing away in the sun an enormous icicle that hangs down the height of a half story and drips like a stalactite onto a second, planted below a tree, a freakish stalagmite overgrown with black branches. That tree is forever destined to bear its crystalline mistletoe – scarcely does one bunch melt in the sun, when another begins to grow and spread.
(Zofia Nałkowska, Choucas, 1927, tr. Ursula Phillips)
It is said that in times gone by
They formed forests and that birds
Also called dragonflies
Small creatures like singing hens
Looked down from them.
(Sarah Kirsch, Trees, from Ice Roses: Selected Poems, tr. Anne Stokes)
Sunday, December 31, 2017
Friday, December 29, 2017
Before a busy day, one wants to "get" a lot of sleep.
(Lyn Hejinian, My Life, 1980)
Underneath the broad hat is the face of the Ambassador
He rides on a white horse through hell looking two ways.
Doors open before him and shut when he has passed.
He is master of the mysteries and in the marketplace
He is known. He stole the trident, the girdle,
The sword, the sceptre and many mechanical instruments.
Thieves honour him. In the underworld he rides carelessly.
Sometimes he rises in the air and flies silently.
(Stevie Smith, The Ambassador, from the New Selected Poems of Stevie Smith, 1988)
Thursday, December 28, 2017
Here, still sequestered, Penmon's sacred dome
Recalls to mind the inmates of the tomb
Who reared with pious zeal the massy pile
And filled with notes of praise the echoing aisle;
When Idwal, born of Cambria's regal race,
Beheld with guardian eye the happy place.
Alas! what is it now? the damp abode
Of slimy snails, the spider and the toad,
Where waking owls in screaming concert call
Their prowling mates when evening's shadows fall.
(Richard Llwyd, Beaumaris Bay, 1800)
If one is not in one's motions (drops out of these, separated) – by not attending, these motions don't even occur (in one) – one has the sense of not living in that instant or at all. Terror at night of not living at that instant at that night.
(Leslie Scalapino, Dahlia's Iris: Secret Autobiography + Fiction, 2003)
Wednesday, December 27, 2017
Up the hard road he chased his phantoms, neck and neck with fear. But the old mare was a stayer, and on the hill-crest day was breaking. Serpent-heads tossed in the first light; a breakaway gelding bucked, down in the skyline; but the mob came in to the whip. In the heavy stockyard the horses stood steaming, hock-deep in mud.
(David Campbell, Evening Under Lamplight: Selected Stories, 1976
The museum institutionalises the truly radical, atheistic, revolutionary violence that demonstrates the past is incurably dead. It is a purely materialistic death, without return – the aestheticized material corpse functions as a testimony to the impossibility of resurrection.
(Boris Groys, In the Flow, 2016)
Tuesday, December 26, 2017
Definition of a clown: a man who wants to be worthy of the events of the day.
(Louis Aragon, Treatise on Style, 1928, tr. Alyson Waters)
A country postman, as my 27, 000 comrades, I walked each day from Hauterives to Tersanne – in the region where there are still traces of the time when the sea was here – sometimes going through snow and ice, sometimes through flowers.
(Autobiographical statement by the artist Ferdinand 'Le Facteur' Cheval, quoted by John Berger in Landscapes: John Berger on Art, ed. Tom Overton. Translated by Berger?)
Monday, December 25, 2017
The lake's level, or the balance of branches on a tree – human beings only take advantage of orders already present. It is just that nature gives no clear priority to such orders. It is also flow and fissure. The snake is horrible above all because it has no level, no centre of gravity – it is endlessly obscene motion. The man reaches out preeminently to put an end to that.
(T.J. Clark, The Sight of Death: an Experiment in Art Writing, 2006 (The snake is the snake in Poussin's Landscape With a Man Killed by a Snake, 1648.))
The encyclopaedic nature of Ashbery's work – inextricable from the matter of attention – might best be suggested by his use of a small word, namely, all. William Empson wrote of "all" that "you could hardly parody Milton without bringing it in." This is also true of Ashbery, who, perhaps like Empson's Milton, finds "all" useful "because of its very obscurity; it provides confusion only at the deep level where it is required."
(Andrew DuBois, Ashbery's Forms of Attention, 2006)
Sunday, December 24, 2017
He left the guests alone a moment,—the lady was not yet to be seen,—Malt sat on an ottoman,—the children had satirical looks,—in short, Impudence dwelt in this house as in her temple. Ridicule had no effect upon the old man, and he only countermanded what displeased himself, not what displeased others.
At length the rosy-cheeked wife of the physician flourished into the apartment,—as preparatory course or preamble of the dinner,—with three or four esprits or feathers in her cap,—with a dapple neck-apron,—in a red ball-dress, from which waltzing had taken out the color in which she had rouged,—and with a perforated fancy-fan.
(Jean Paul Richter, Titan, 1803, tr. Charles T. Brooks)
If only every one would stop for a moment and let the thing that was always hovering there, let it settle and intensify. But the whole of life was a conspiracy to prevent it. Was there something wrong in it? It could not be a coincidence the way life always did that … she had reached the little conservatory on the half-landing, darkened with a small forest of aspidistra.
(Dorothy Richardson, The Tunnel, 1919)
Saturday, December 23, 2017
Not too distant from C.'s great hall with its central pillar of rock there is a shallow chamber where stands a large wall that is more than twenty metres wide. She goes into the bathroom, finding a warmer environment there and lets the boiling water run into the bath. The cold water that was touching his body and ruffling his hair makes him shiver. After periods of eruptions drops of hard calcerous water from the mountain streams filter down through the rocks and gradually leave transparent strata on the walls or form columns of stalactites or stalagmites that hang from the vault or rise from the floor until they meet.
(Nanni Balestrini, Tristano: a Novel (#11246), 1966/2014, tr. Mike Harakis)
His nest in the season of floods is dry:
Like him let us build, let us build on high.
We may not on earth, let us build in the sky.
(John Lloyd, The Kingfisher, 1847)
Friday, December 22, 2017
"I saw the red Pacific Electric
city trains dismantled & replaced (L.A.) by
automative freeways, saw
the orange bulldozer, "Dad,
are we real?" "we slide our
barques … past burning parts, ports of
barbecues, seized women, farewell to the flesh
and fleas in a new vehicle 'driving … vast
distances to …' roadside attractions, snake
farms, jelly stands with curios outside Palm City"
(Eleni Sikelianos, The California Poem, 2004)
You have in front of you a mass suspended between life and death and entirely dependent on you. I've often had this feeling of a confrontation between something that was already there and something that was about to take its place.
(Marguerite Duras, talking about writing in Marguerite Duras: Practicalities: Marguerite Duras speaks to Jérôme Beaujour, 1990, tr. Barbara Bray)
Thursday, December 21, 2017
I'm laying together excerpts from various books I've read, as before, last year, and this might as well continue until the end of the month. Here -
Carmarthen hills are green and low
And therealong the small sheep go
Whose voices to the valley come
At eve, when all things else are dumb.
(Dudley G. Davies, Carmarthenshire, 1871 (?), from Anglo-Welsh Poetry 1480 – 1980, 1985, ed. Raymond Garlick & Roland Mathias)
In contrast to all the semantically encoded spaces discussed so far, it is possible for different characters to meet in a neutral space, even if they do not agree on its meaning. Here they need not adapt to each others' perception of lived space, since these sites are free of any semantic encoding which demands compromise. Indeed, neutral spaces differ from significant spaces precisely in that they do not allow her the sense of belonging or even of habitation. Instead they offer an ecstatic feeling of spacelessness and a momentary sensation of unity between self and world.
While Miriam views her own room as a place engendering a feeling of transcendence which heightens and accumulates impressions, i.e., the transcendence of recollection, neutral space involves an ecstatic transcendence into nowhere, which disperses and scatters thought and does not strive for transformative synthesis.
(Elisabeth Bronfen, Dorothy Richardson's Art of Memory: Space, Identity, Text, 1999, tr. Victoria Appelbe)
Tuesday, December 5, 2017
Reading Scalapino's New Time, 1999, which is a straightforward poem compared to the hybrid poetry-prose of Dahlia's Iris or Defoe, I think how cleanly it accomplishes her idea of immediacy or rupture in comparison to the other two books (because poetry more naturally allows for it, see Ashbery, Trakl, etc), and then I reason that the awkwardness of the hybrids may even be a disruptive point – in fact, is, or so I assume when I hear of her affirming the importance of a "physical alteration being literal" in hmmmm, 1976, a piece of writing in which a man is imagined as a seal.* Not compared to a seal, she says: but is a seal, an impossibility that is supposed to produce "disbelief." "[D]isbelief is the action of not being duped ‘inside’ any kind of seeing either optical or conceptual." So, Brechtishly, if you are disbelieving then you are not duped, you are looking at what is going on 'outside' the words, not only taking a casual pleasure in them, and you are aware that the form here in front of you is not the only form that form can take.
(Regarding Scalapino's automatic writing – the seal/man idea coming up spontaneously, she says – I want to say something about the way that visual artists around the '60s and '70s were developing a trust in the worthiness of poured liquids, e.g., Benglis, Hesse – and I wonder if the connection that her blurb writer at Green Integer made with Breton could be directed there as well, at this faith in spewing something --)
I disbelieve more when I read the hybrids, especially when she reaches the detective-novel inserts. Meanwhile, in a normal detective novel (I am remembering Peter Temple and calling him normal, but is he?), the immediacy moves along with a personality I understand, descending inevitably into misery. Compare to Trakl. The misery is part of the Temple story's continuity. The immediate shocks are always marks on his path into that swamp pit. A Peter Temple detective story maintains this non-chaotic sense of hierarchy that Scalapino saw herself acting against.
But her kind of disruption itself is not, I think, understood (or in other words, felt) immediately, in the way that a disruption inside the hierarchy would be – David Jones, for example, pointing out that his Ancient Romans speak like Cockneys in The Anathemata, 1951, which I want to read as a riposte against T.S. Eliot's assumption that Cockneys are harbingers perhaps of degradation. Here they are at the beginning of things, a group of originators. But since Jones made a point of saying it, I think he envisioned some readers reacting to his Cockney Romans as if he was trying to make them disbelieve - in the Scalapino sense – as if he had given them the equivalent of a seal/man.
Tuesday, November 14, 2017
There is a sentence in the middle of Leslie Scalapino's Defoe, 1994, that is probably trying to explain to you why she has written it the way she has: "A book looks calm because it is serial, which is a form unrelated to suffering." That sentence comes just after one about detective novels; "Why the form of the detective novel as if it were a certain thing known which is about finding corpses." And then on the next line like this:
it is out before.
Seeing (our) actual in reality dying in that the (other) finds the corpses after they're dead.
Later when she mentions detective novels again it becomes evident that by "suffering" she also means "the present." You can only suffer in the present. In this book she wants the immediacy of a certain kind of detective fiction – she wants to be the sort of author who can write, "I walk into the room. Bang," to indicate a shooting, so that the reader feels as if they are encountering the sentences just as they are being made, as if the writing and the reading were being performed at the same time. The blurb on the back compares her somewhat freeform association of ideas to the automatic writing of the surrealists. Her ideal sentence would not be one that is "dying" and leaving the reader to "find the corpse" but one which comes to life when they reach it.
She is not thinking of the kind of detective novel (or rather not considering the aspect of the detective novel) that Fredric Jameson was writing about in the essay* on William Carlos Williams's Paterson, 1946 – 1958, when he says that Williams's doctor making house calls fills the same narrative role as the detective who has a reason to visit every different class of society, enabling the author to voice broad-ranging opinions about recent events, scandals, political corruption, the behaviour of people in mansions compared to the ones in slums, and so on. Scalapino is not interested in that calm overview technique, but she wants to comment on the state of society nonetheless, especially when it comes to abuse meted out by the rich and powerful. Her abuse is not planted inside a network of cultural specifics, however (or not one that she describes, although the reader can see that she is drawing on some definite things, like the American experience in Vietnam); and in this she is, again, not like the detective novels that Jameson is thinking of, though he refers to the genre as if it comes in only one flavour: I think? Dozens of people were shot up the road from us a little over a month ago and the sheer ruthlessness with which the city has responded to "the abject" is taking all our breaths away, as it is supposed to; we are caught inside an ad campaign, a muscular effort of will.
*The Poetics of Totality, published in The Modernist Papers, 2007.
Wednesday, October 25, 2017
Someone last week mentioned "the abject" and I thought how well Gormenghast fitted that kind of state, with the position of disgusting subjection imposed on everyone by the castle's cultural structure -- not fleshy or fluidy or like the skin on milk, as in Kristeva, but an imposed closeness to insanity, and everyone passionately involved in coping with it. Alice Mills in Stuckness in the Fiction of Mervyn Peake, 2005, specifically names Swelter as an avatar of the abject (and no other character, I think?) because he is so bodily gross but if we're going to talk about Kristevan abjection then the whole form of the Law should be implicated. It shoves everyone up against a breakdown of sense and holds them there by forcing them to admire it as if it is its own opposite, complete meaning. This is not life but they have to live it. They are smelling this corpse of actual society. So. And you could push it a little bit; say that everyone's intense engagement with their own personalities is their state of joy or "vomit," that sort of ecstatic position of being in there with the abject thing, and gripping it. (Though isn't personality described as their way of distancing themselves from it and holding themselves constantly apart to create a tiny gap where they can live? But is it a gap?) And Titus is an escape from joy. "Madness has done little more for Sepulchrave than replace his servitude to ritual with an attempt to please the owls," says Mills seriously, which made me laugh.
Sunday, October 1, 2017
I'll try Kate's Six Degrees of Separation game because Whispering Gums vouched for it. This month* she asks you to start with June Chang's Wild Swans, 1991, which I may or may not have read. If I did then I have forgotten everything. I am in the same position as everyone who has done nothing more than look at the cover – I know the author describes a number of interrelated Chinese women. Probably there are no swans. Chang submerged the bird in the human, delivering a coup de grace insult by naming her book after the animal she savagely dissolved. I realise I could run now into J.A. Baker's The Peregrine, 1967, a book in which a human wishes he could dissolve into a bird. Instead I want to mention Joseph McElroy's Women and Men, 1987, because I think I will forget it as completely as I may or may not have forgotten Wild Swans. As I was reading I wanted to finish so that I could start forgetting it. By the end I was only continuing so that it wouldn't stay with me. Women and Men proposes constant interconnections. The mysterious boy who hitched a ride with you in your smalltown American childhood is the same man who asks you for a lift when you are an adult living in New York. The unexpectedness of the connection is pleasing, confirming that life is strange. Magical Native Americans attach you to both the past and the future. No one is really alone and the stuff of life is not chronological but simultaneous or time-interflowing. The author's sentences often try to replicate that idea of overflow by running and bursting with a kind of gabble, spreading his interest onto details - telling you that Jim was on specifically a Bermuda beach when he saw "shadow-rays over the ocean" – or that the chocolate bar in someone's past had a name – (Stephen King does that too) -
Upon the sinking of Sarah's teeth into the outer-skinned chocolate of the Clark bar on into the honey-colored brown-sugar-crumble inside you would not build a broken marriage, or a self-destroy scenario either.
An opera-singer's father is tortured in Chile. We are not directly introduced to that figure of immediate pain, the ghost of everything the book does not want to look at, a person for whom interconnectedness is less important than his own isolated flesh, who cannot be reprieved even for a moment by identity of a chocolate. McElroy, unlike Dickens, doesn't see interconnectedness laying a holistic responsibility on people. There is no smallpox, death, guilt, disfigurement, or anything else like that, there is invention, progress, and stimulation. The brand of chocolate is interesting and so is the sprite-boy. Meanwhile the tortured man invents nothing.
There is one phrase in Women and Men - "it might be an exciting death coming his way" - that suggested the tone of a different author, maybe Beckett, though the impression didn't last longer than that sentence. The last Beckett I read was Mercier and Camier 1946/70, a story with two names in its title, like Flaubert's Bouvard et Pécuchet, 1881, a book mentioned by name in Karl Ove Knausgaard's My Struggle, Book 5, 2016, the last thing I read by that author.
*Thanks to international time differences I posted this on September 30th, in spite of the date under the title.
Friday, September 22, 2017
The words HE and SHE in John Ashbery's Fantasia on "The Nut-Brown Maid", 1975, could be swapped without trauma, or trauma only to those thinking of the original ballad. The natures of these two 'voices' are unstable – they could even be the same voice talking to itself – or a thousand voices, anyway - Ashbery said his poems occurred to him as conversations between voices. The selves of HE and SHE (if you try to imagine that they have them) are beyond your power of judgment. I think of Bridget Brophy trying to find a form for that state. The Jewish characters in Flesh are only bothered by their religion because people expect it to make them manifest themselves in certain ways; they are supposed to pin themselves down by accepting a Jewish cookbook from a relative. Ashbery repeats the shape of things answering one another but he doesn't have the things, only the structure of answering. The shape is is so simple, he tells you: just write HE followed by a block of text and then SHE followed by another block. His Landscape (After Baudelaire), 1984, written in dumb rhyming couplets. "When the storm rattles my windowpane | I'll stay hunched at my desk, it will roar in vain." Simplification is one method of tyranny, said G. Hill in that Paris Review interview everyone quotes. There is the Ashbery but that appears at the start of a line or a sentence with the contrasting states being somewhat nonsensical, undercutting, or strange, like the fruit that exist suddenly to make a point in the title poem of Shadow Train, 1981 ("but the strawberry" …): "To desire what is | forbidden is permitted. But to desire it | And not want it is to chew on its name like a rag | To that end the banana shakes on its stem | But the strawberry is liquid and cool, a rounded | Note in the descending scale, a photograph | of someone smiling at a funeral."
Robert Archambeau wrote about Ashbery in Prelude:
Describing Ashbery’s characteristic mode as the “Mallarmean sentence” [Fredric] Jameson tells us these sentences “unfold in a perfectly grammatical way and offer the syntactical part of the mind a set of operations which has no other identifiable motivation and which thus unexpectedly simply designates itself as pure operation, as pure syntactical process to be completed.”
No one can prove the but is right, nor can they call it wrong. Say the point after the but is like the trees in his early poem, Some Trees, 1956:
That their merely being there
Means something; that soon
We may touch, love, explain.
And glad not to have invented
Brophy feels glad that the unsupported but takes away our right to invent the thing by giving it place, purpose, and meaning.
Tuesday, September 5, 2017
Brophy's In Transit, 1969, is different again, completely otherwise from the last two books - now the voice is jaunty and Shandyish, aggressive but confiding, and the narrator is at an airport, which is the most direct expression so far of the vibrating between-place that Brophy inhabits or see herself inhabiting, especially when this narrator tells us that they are going to let their flight leave without them. There are two countries they could be in (one at the beginning of the flight, the other at the end), and they are doing as much as they can to ensure that they are not in either. Thinking this was going to place some worry on the flight crew, which I now pictured, I saw that I had been stimulated into adding non-existent things to the story (the doubly-imaginary flight crew was irresistible though, and I still observe them).
The narrator has forgotten whether they are male or female. Covertly trying to look at their own groin without attracting attention, they are foiled by corduroy trousers standing up in stiff folds. The clothing on their torso is also ambiguous. Now what? Brainwave! they think: I will go into a public toilet and remove my clothes inside a locked cubicle. But which set of toilets can they enter without attracting suspicion? They have mislaid their name, then they get it back but it is Pat. "Interlugubre," they say. "And what of me as a narrator?"
I am hateful to myself through claustrophobia. It is not a personality, this jellysac I can't break out of; it is a mere agglutination of physical characteristics. And must I for ever shew you everything, including myself, through this not quite transparent, this yellowed, wobbly, and probably distorting gelatinous envelope, myself?
I am weary of the limited permutations on predictable refractions which it imposes on every light I pass through it.
They predict that their physical identity, once they find it, will "murder" them. "It is for your sake I am seeking … the predestined masc. or fem. murderer, who shall destroy, by gobbling up, this 'I'." To be something is the equivalent of being murdered or self-betrayed (or of growing up, another voice would say, maybe one of those children's-book authors who end their stories with adulthood as death or implied death – Narnia -). You notice that In Transit changes after the narrator has figured out their sex. Eventually they melt off, and groups of people from different protest movements storm the airport, sabotaging the building, laying bombs, and playing rock music.
(Perhaps against Brophy's desires, the book here becomes very fixed to a certain decade.)
Looking at the totally different styles of Flesh, 1962, The Finishing Touch, 1963, and In Transit (as unalike as, say, Margaret Drabble, Muriel Spark, and Arno Schmidt?), can I argue that Brophy spent the 1960s trying to defy the jellysac of "limited permutations"? Once again, as in the other books, she does not seem committed to the production of a good ending, not even a good wayward ending, as if endings confront her with the demand to be a professional, make something the way it should be, and she shies away from it, she is one of those legendary Muslim craftspeople who put mistakes in rugs; she has let you know that she is still there, that she is not an author, that she is not a nameable thing. So it is unsatisfactory and yet stubbornly thematic every time.
Since John Ashbery has just died I have been listening to him recite poems on Youtube, those Self Portrait in a Convex Mirror, 1974, lines about "a wave breaking on a rock, giving up | its shape in a gesture which expresses that shape | The forms retain a strong measure of ideal beauty | as they forage in secret on our idea of distortion. | Why be unhappy with this arrangement, since | dreams prolong us as they are absorbed? | Something like living occurs, a movement | Out of the dream into its codification." Mirror was not Ashbery's favourite Ashbery and not mine either. Other people liked it, he said to Pennsound, in 2016 I think (the March 18 interview?), but he thought that was only because it was close to their idea of how a poem should look, or closer than most of his other poems anyway.
Thursday, August 24, 2017
I read three books by Brigid Brophy, first Flesh, 1962, then The Finishing Touch, 1963, then In Transit, 1969. The first and second books were so different that I thought they must have been written years apart, but then I checked the dates and no.
The difference came down to the distribution of the atmosphere. In Finishing Touch all of the ideas are described by an archness that works as a kind of muting or gesture. You learn fairly quickly that
1. The two women you are reading about are teachers at an exclusive all-girls finishing school
2. They desire, and are sometimes desired by, their students
But the text is not direct. A group of girls passes by the teacher Antonia and it notes that
A butterfly sought the lavender grove.
A network of butterflies, flowers, and dresses is penetrated by the camp sharpness of the teachers' conversations and playful feints at toughness. Antonia bypasses the intoxicating nature of her madeira to describe fortified as "one of the strongest, most vibrant, almost bracing, of words" – (the author will not blatantly explain that madeira is fortified wine).
Brophy's sentences are broken up by ellipses, over and over again, by parentheses, by dashes, by side matters, by words in other languages – there is always some other issue that they want to talk about; there is always this gap that is filled invisibly.
She looked presidingly: from the indifferent face of Madame President's daughter (Antonia was sure, now, such girls were cold) to the baffled face of royalty, staring straight ahead as though air rather than the text could help her understanding, to the cross face of Eugénie Plash – Look away quickly (Heaven grant I am not to suffer a headache today), look back to the text, look down at … and thus, naturally, to let one's gaze slide off the text, slide off one's lap (pleasing though that was to look at), to alight …
The potential for betrayal by a student is so present and inevitable you feel The Prime of Miss Jean Brodie, 1961, hanging over everything – also unsaid. Sebastian Groes in British Fiction of the Sixties: the Making of the Swinging Decade, 2016, believes he has found a buried Brodie reference in Flesh, but he may be taking it too far.
But Brophy is not fascinated by Spark's doom of humankind, more interested in the potential for a vibration between saying something and not saying it, or making woman-signs and man-signs about yourself at the same time, sitting in a pretty garden and waxing over strong, fortified features, or teaching 'finishing' when all you really want is to start something.
The conclusion of The Finishing Touch, like the conclusions of Flesh and In Transit, is not the cold, rooted convulsion it is in a Spark; it seems to be something Brophy only does because books have to end at some point: such is the nature of books, and she has to go along with it, but, personally, she would rather not do anything so pointed and forceful as make a finish. Let her go on vibrating; that's what she wants.Or let the vibration vanish in a way that makes the world happy without (somehow without) actually being anything like a halt.
The vibration is there in Flesh but it only exists as individual points that the author makes for you to identify one by one and subsequently connect. You hear that Marcus loves Rubens' women, and then, later, when he has become plump, pleased, and sensuous, he looks at his body and says, "I've become a Rubens woman." So he is both of these points; the thing that looks and the thing it looks at. But his Rubens is not in the manners of the language that creates him and nor is his sensuality or his fat. Flesh is reasoning its vibration instead of feeling it while Finishing Touch is both thinking and feeling. That was what gave me the initial impression that Brophy had finally found out what she was saying. On reflection I don't believe this is true. But I think she knew more about what she was saying. She might have been using Jean Brodie as a guide, to focus herself.
Tuesday, August 1, 2017
"Plenitude" is a word that I came across in a 1995 interview between Craig Dworkin and Lyn Hejinian, who was (at that point) talking about Gertrude Stein:
… the Making of Americans, in which she categorizes different kinds of people and then realizes that oppositions don't work; she abandons the Making of Americans when she sees that there are co-existing ontological possibilities, that they're always vibrating next to each other, and that there are vast numbers of them. That's something that contemporary physicists can deal with, but contemporary literary critics are driven crazy by that degree of plenitude and then they blame Stein.
Hejinian's 2001 book, A Border Comedy, is 218 pages long, divided into chapters, and through the length of the text she often tells very short stories - sometimes realistic anecdotes, sometimes fairytaleish ones – not trying to present them as if they are components in some larger fictional story (as Schmidt does in Atheists) - though they are always contributing to a larger body of thought.
They never seem to be inevitable.
The driving suggestion of the larger poem-thought is really in that one line: "there are co-existing ontological possibilities, that they're always vibrating next to each other, and that there are vast numbers of them."
At times the stories are set in their own paragraphs, with headings or titles, e.g., The Tale of the Raven on p. 32, and The Plot Unfolds, on p. 76. "The experience of activity must entail episodes," she writes at the start of Book Eleven. Hejinian is a poet who tells you the rules she is operating by as they are being demonstrated by the medium that includes them. Within the poem she is never wrong. Elsewhere she tells a fictional story about rapists who sneak into a dormitory at a girls' school and fall asleep on the spot without committing their crimes. No reason is given. This is where the anecdote ends. One of the "co-existing ontological possibilities" has made itself known by breaking through in the least likely place. "To measure something | One must hunt its intersections," she writes. (Is an ending the place where a story intersects most decisively, cleanly, and obviously with everything that is not itself?)
She hunts but what does she find? The slipperiness of intersections seems to haunt her. What is the connection between the story of the flying woman and the transparent tree in The Plot Unfolds? The plot unfolds to a point where it seems about to develop and then it stops. Is that the joke? It doesn't do anything but perform an unfolding action. Two or three things are described and joined together. If this is what it takes to "measure something" then what is measurability? Someone ("a teller") relates the story of a bird, "Who once shared her many anxieties […] she cut off his head | Then she plucked him and turned him into soup | Soup or soot – there are different versions | Some mild, some vicious, some lewd." The intersection of the bird with the violence done to it keeps shifting. Then there is not one bird but many? Then where -
(Hejinian's language is typically formal rather than colloquial – "lewd" not "rude" – she maintains a distance, and you note that these things in her language "vibrate" separately or toy with "borders" – they do not merge, mesh, mix, or become indistinguishable from one another – so borders and separations exist, she feels, but how …)
Sunday, July 30, 2017
Plenitude, now, to start with; Schmidt using plenitude of stories in Atheists as a means of expansion, and then Frisch's Geiser using a multiplication of stories as a form of displacement. Old and forgetful, Geiser tries to get his meaning outside himself. He pins these pieces of paper to the walls and looks at them. (Could you suggest that the situation in reverse would characterise youth for Frisch: a man without accoutrements, independently explaining himself in a well-connected series of words?) Clear thoughts and memories have been replaced by physical gestures. Geiser cuts books apart and goes for walks. That's how he tries to discern himself. He keeps trying to put himself outside. These are his calculations or proofs. But the spaces between the gestures are still unarticulated. And the paragraphs the reader sees in Holocene are set apart with white space between them: the effort you make to cross those spaces and fix the book together is made visible by the gap on the page. Frisch's way of apportioning things might remind you that running paragraphs together mentally is an effort, even if it normally seems natural and effortless because you are such a good reader. We're all heading for Geiser-land, when the pause will be a real danger. You forget in pauses. Even now you say, "I walked into this room to fetch something and now I don't remember what it was." Geiser notices the varieties of rain, then the book reflects that at least it is not snowing. A gap passes and it is snowing. The white space is a passage of time with nothing in it but struggle and drowning. Geiser turns the stove on in one paragraph, the white space comes, and ping, the danger of forgetfulness tries to overwhelm him. His stroke at the end of the book attracts an abundance of words from other sources. He has chosen them but they are not his own. They're followed by that landscape description but for the first time he is not in the landscape. Even the body of text that usually contains him does not have him in it any more. He is gone in more than one way. It is an extra-final wiping-out.
Sunday, July 23, 2017
Reading Man in the Holocene, 1979, by Max Frisch, tr. Geoffrey Skelton, after Arno Schmidt's The School for Atheists, 1972, I thought about the additional pieces of text that had been made part of each book, the side-columns and footnotes crowding to and fro in Schmidt, and then the boxed horizontal inserts that came evenly and plainly between the paragraphs in Frisch.
In Schmidt the swarming appearance of the inserts makes the 'main' text a combative partner with the side text; they are two equal things muscling one another around. It is all aware that it is in a book, and it also knows that outside this book there are others.
In Holocene the inserts have been chosen by the character Geiser, who is cutting up his library with scissors. Now the main text seems closer to the kind of writing that is 'like real life' because these snippets about dinosaurs, animals, historical episodes, and topographical features are things existing in an implied world, as cuttings exit in life; they are not the same material as that world, in the way the Atheists columns are. There is a kind of strictness in Holocene: one thing is in one place and the other is separated from it, and you notice that the theme of the book is disintegration, age, and collapse, but the form goes steadily on. Geiser has probably suffered a stroke by the end. He can't tell us about it but one of the cuttings lets us know. "Apoplexy," it reads, "commonly known as a stroke, is a sudden loss of brain function …" After the apoplexy cutting there is a passage about the world continuing as usual. "The village stands unharmed. Above the mountains, high up in the blue sky, the white trails of passenger planes. The scent of lavender …" The world and the cuttings are both commenting on him obliquely in different ways.
But they don't attack him directly; I notice that, nobody attacks him. Though over in Schmidt, people are slapping and kissing their flesh. Geiser is losing his ability to make necessary changes in the world. The moment when he almost leaves the hot plate on is worth a mention. He is losing his memory. Going for a walk in the woods, he exults when he tells himself that no one knows where he is, alone like this, independently, proving that he is still a capable body controlled by a knowing mind; the words, "The ascent is laborious," are followed by the phrase, "just as he expected," as he confirms his good judgment to himself. "Geiser knows that it is four hundred meters up to the pass."
"I can only begin a posteriori, by perceiving the world as vast and over¬whelming; each moment stands under an enormous vertical and horizontal pressure of information," wrote Lyn Hejinian in her introduction to The Rejection of Closure, "potent with ambiguity, meaning-full, unfixed, and certainly incomplete. What saves this from becoming a vast undifferentiated mass of data and situation is one’s ability to make distinctions. The open text is one which both acknowledges the vastness of the world and is formally differentiating. It is form that provides an opening."
In the essay itself she wrote:
"The writer experiences a conflict between a desire to satisfy a demand for boundedness, for containment and coherence, and a simultaneous desire for free, unhampered access to the world prompting a correspondingly open response to it. Curiously, the term inclusivity is applicable to both, though the connotative emphasis is different for each. The impulse to boundedness demands circumscription and that in turn requires that a distinction be made between inside and outside, between the relevant and the (for the particular writing at hand) confusing and irrelevant—the meaningless. The desire for unhampered access and response to the world (an encyclopedic impulse), on the other hand, hates to leave anything out.
Schmidt responds to this impulse by constraining his encylopaedic impulse to literature and stories: his Kolderup is another Prospero. But his "response to the world" within this constraint is enormous and playful – if Kolderup is Prospero then his daughter is a Shamela rewriting of Miranda. Frisch quotes other books (which Holocene credits in a bibliography) but there is no sign that he expects you to have read them, or that he thinks you might be interested in consulting them afterwards. Holocene uses them to refer to itself and it leaves them as they were; there is no subversion in its attitude towards them – they are discrete ...
The dinosaurs in Geiser's excerpts are being regarded with a sort of judgmental efficiency by the writer of the scientific text, who in this context might as well be immortal. The human being who walks into the woods is happy when he thinks that no one knows where he is, as if there is a danger that he too might be glanced down upon by someone listing facts about him, or calling him "terrible" and his survival "amazing," as the science-writer does.
If the dinosaurs knew that they were being talked about like this then they also might try to assert themselves by escaping down a forest path so that none of their neighbours, family members, or anyone else would know where they were - thwarting the writer who wanted to make these books out of their memories.
Possibly the dinosaurs and the man would roam together through the Swiss woodland trying to navigate the bridges.
Wednesday, July 12, 2017
I don't trust my essayist; they're too selective, they're bouncing across too many years and too few books, they had their hypothesis worked out too tightly before they began, and they're too much in love with it. They're completing an assignment, that's the trouble. The essay would have to be called Music in the Work of Lyn Hejinian to narrow it down but even then, what value does that have? I was aware of myself picking out selective quotes; I didn't care; it took nothing at all.
They continue their essay by pointing to a line the poet riffs on several times in My Life, 1987, "The obvious analogy is with music as with words." See p. 128 in the 2002 Green Integer edition I have here, for instance. Pointing to the autobiographical nature of My Life, they write, "The connection between 'music' and 'words' was a recurring theme in Hejinian's inner life, both as a child and as an adult. The 'words' being described in the lines adjacent to 'analogy to music' in Life are often uttered aloud" - and – then they back themselves up by quoting the one in which young women are taught to "murmur" clearly when they speak, but I can't find the page. The line on 128 has, "little dialogue, heard on the street. Baby! baby! baby!" just before it but that's not as good. They go on: "- though of course 'words' can also mean the written word. We may observe that she often tries to find a descriptive word to accompany the invocation of sound, 'murmur' (Life), 'percussion' (Aide), and so on." This "often" is a handwave but they hope you buy it.
"Noticing that she repeats the line in several different, dissimilar contexts, we may suggest a further twist: that Hejinian is critical of her own habits, that she believes this connection between words and music is mechanical, reflexive, and perhaps unexamined and unworthy.
'Repetition may function as a medium of sneering.
'Music for her always has a form. It is constrained or defined by some quality: loudness, suddenness, gentleness, etc. 'How long is that ball – of sound,' she asks in Life (p. 164). Looking at the explanatory statements she has made in reference to her own poetry, we see that form, in her mind, has a possibility of meaning that goes beyond arrangement. Yet arrangement, definition, is essential. To disconnect one line from another recreates the form of death. (Unfollowing.) Music 'speaks' by shape and form. Both means of utterance, music and words, are essentially communicative, pointing to vital meanings beyond their surface existences as print on a page or noises. There are times when we can see her test the ability of words to suggest meaning through their rhythmic qualities. 'Repercussion' coming four lines after 'percussion' in section 16 of Aide, for example, is a sign for the text to abandon strict dictionary meaning for something closer to scat singing: 'bit scrap of that roll broom.'"
I'm hesitating here because the essayist has actually written, "Playing with words" next to their red underline at this point in Aide although they also identify "roll broom" as an "instrument;" and "keys of nicety" in the previous line has "of music" written in the margin next to it. If the broom is an instrument then they're not drawing conclusions about scat singing, though. Go back and get rid of the Aide reference. Instead the essayist finds "and though the parrot speaks but says nothing this has the impact of an aphorism" on p. 7 of Happily, 2000. That seems useful. Then they look for the page in Life where the poet says that different countries have to find their own words for the sounds that cats make, but this is not necessarily a prelude to music-making … I don't know where that is, myself, and I'm not even completely sure that it appears in Life and not some other book, but the essayist discovers it successfully. I congratulate them.
They tell you something about the notion of form being complicated by this inclusion of animal-noises. "In these two excerpts we can see the poet grappling with the integration of animal-noise into the comprehensible lexicon of human-noise. The integration takes place when the animal sounds are recreated in human-oriented descriptions," they write, and then they look for more nonhuman creatures to back up their point.
Eventually they come across birds again on p. 52 of Happily: "words, birds, words birds blurred, birds in words […] The birds' words | might have been love laugh loss toss long – isn't | every explanation like every autobiography […] sentimental?" Now they can say that Hejinian is expressing an awareness of the effort she makes, as a human, to integrate the animal sounds into human form-understandings, etc, etc, the absence of animal-meaning in her "sentimental" human-meaning, the devouring nature of autobiography, swallowing everything into itself, etc, etc (should they write something about the falcons, eagles, goose, etc three years after Happily in The Fatalist, 2003?), but I am distracted by the list after "birds' words | might have been" because it has made me think of Miss Flite in Bleak House and her list of bird names, Hope, Joy, Youth, Peace, Rest, Life, Dust, Ashes, Waste, Want, Ruin, Despair, Madness, Death, Cunning, Folly, Words, Wigs, Rags, Sheepskin, Plunder, Precedent, Jargon, Gammon, and Spinach. On the Happily page above "birds' words" there is a line fragment that reads, "He personifies the literature of the West;" on p. 54 there are the words, "Christmas tree." They take on a new meaning.
Thursday, July 6, 2017
Looking in this library copy of Lyn Hejinian's Writing is an Aide to Memory, 1978, I see that someone has marked various lines with red pen throughout the entire book. The aim of this person appears to have been cohesion, since they picked out those words that add up to the impression of a thought taking place somewhere, about, e.g, water, or language use, or music ("in music" and "percussion" marked on different lines in section 16); or else they have discovered phrases that are something like aphorisms such as "indifference is the language of ennui" in section 13.
But there are so many other words and phrases in the book that I wonder how they made those underlinings add up to a point or an essay, unless they were working backwards from some larger overviewing perspective. "As a founding member of the Language movement, Hejinian has always been interested in the independence of aphorisms," I imagine they wrote. They have decided it already so they are looking for evidence. "This is clear even in her earlier works, such as Writing is an Aide to Memory (1978), which contains numerous aphoristic statements. She invokes "percussion," or the element of surprise. The sudden sound of a drum interrupting a double bass" – since they have underlined the word "jazz" in section 35 they are thinking of a double bass – "startles us with its detachment from the preceding sound. So, too, Hejinian uses surprising lines to jolt us out of our expectations. And yet she remains aware that her percussion is part of the same genre as the trumpet, ie, music, or, in the case of poetry, language. We see statements of disruption elsewhere in the poem. "In rhythm with that muddle | nor rock is sure in the air was once … most unities last too long," she writes in section 36.
'Please note," they write, "that her interest in music was indicated even earlier than Aide to Memory, when she spoke about "a new piece of mine, NUMBER PRESENT" during an interview with Vicki Hudspith in 1970. "And there was an analogy with music, too, in the 12 notes of the chromatic scale," she said."
Then they go on to list other parts of her oeuvre in which she explains sets of ideas behind the uncoupling of units of her text from dependence on the units immediately before and after, and they quote her 1983 talk, The Rejection of Closure (pub. 1985), and some other things; maybe her recent introduction to The Unfollowing, 2016. This will show consistency taking place over a period of decades.
The fourteen-line constraint was not the only one I imposed on the making of the poems. I also required myself to build them with non-sequiturs. Nothing was to follow – or nothing follow logically. I wanted each line to be as difficult to accept on the basis of the previous and subsequent lines as death is for we who are alive – a comparison that I make intentionally, since my intention in writing the series of poems I'm calling "The Unfollowing" was to compose a set of elegies.
They connect this to a line in Happily, 2000, "Tightly the hands of the clock turn but other elements also must conduct logic", through Rejection's discussion of the potential openness of a text. They compare this to Elizabeth Jennings in Timely Issues, 2001, whose rhyming lines are structured all towards promoting the ineffable aim of being glad through modesty and Catholicism.
Wednesday, June 28, 2017
Wondering if this dependable house phenomenon in British literature, after thriving quietly for many years in the service of other things, was seized, expanded, and decorated by Dickens, for Mr Wemmick in particular, but for others as well, e.g., Marley becoming a doorknob, Krook characterising the front of his shop with bottles, Dick Swiveller referring to "his single chamber" in the plural "as his rooms, his lodgings, or his chambers, conveying to his hearers a notion of indefinite space, and leaving their imaginations to wander through long suites of lofty halls, at pleasure."
Jaggers is so secure in his personal cunning and viability that he never locks his house; he never needs to, for no one will rob him. “You know where I live; now, no bolt is ever drawn there; why don’t you do a stroke of business with me? Come; can’t I tempt you?” he says to the best burglars, according to Mr Wemmick. Wemmick, meanwhile, has his moat, his drawbridge, his happy pantomime of security and wealth. Jaggers, as mentioned, is his own security. His protection does not need a look. They both derive pleasure from their different securities. Each one is integral to the state of his own house. The house is about well-being. Wemmick talks about himself being fantastically "besieged" in the future and holding out with his cucumber frame.
Then, he conducted me to a bower about a dozen yards off, but which was approached by such ingenious twists of path that it took quite a long time to get at.
The device of the secure house might lead (if you could trace it) to the hidden house, Badger's den in Willows, 1908 - this personal ownership of the mysterious grotto, hideaway, or prison cell, of a Gothic novel, the ruins of a Roman settlement holding up his ceilings, too, ruins domesticated – and it also might lead to the sight of the Twins on their tree, spotted but invulnerable in Titus Groan, 1946. And did the commercial wealth of the Victorians contribute to it; the Great House, the Secret Garden?
(Is the dependable fictional house more particular to this nationality than to others? I am not going to hazard a guess, though now there's Beowulf, their ancient chronicle, the story of a double home invasion, or one home invasion answered with another – the action taking place in Denmark, although the manuscript we have was made elsewhere, English, indoors; and Beowulf himself was no doubt a direct inspiration for Aunty Jack centuries later threatening to Come Round To Your House And Rip Your Bloody Arms Off if you didn't tune in to the show again next week. Observe, if you will, this merging of the hero Beowulf and the villain, Grendel's Mother, standing, in the persona of Aunty Jack, upon a rock, her hand in a boxing glove, grunting at you; how well you can imagine her seizing a foe and wrestling in the dark hall of Hrothgar, or living in a swamp, being of massive nature as she evidently is. That old hall, maybe, developing, coming within the reach of more people, not strictly kings and thanes; Wemmick inhabiting his Heorot.)
Wednesday, June 21, 2017
As I was about three-quarters of the way through the end of Anna Moschovakis' 2011 book of poetry, You and Three Others Are Approaching a Lake, I thought of Charlotte Dacre again, remembering that the sources for various bits of her story would only occur to me after I had read a little way into them; so that I might go a whole page into the episode between Victoria's brother and the wife of his friend before I realised I was reading the tale of Joseph and the Potiphar household. Her contemporaries must have felt that pair of stories existing at the same time too; this sense of seeing two things at once, one of them familiar, the other one new but somehow already visible to the end. And the comparisons between Milton's Satan and Dacre's Zofloya were not made immediately. Eventually they were strong and you were convinced. These inspirations were abducted into the book and now they served its purposes even though they stayed unsubmerged. According to the plot, this Joseph-brother needs to be traumatised and thrown out by the friend so that he can flee to the Alps and become the banditti leader whose face is forever masked. Then his sister will not recognise him when Zofloya flies her there magically to escape the servants who have found her husband's poisoned body inside a trunk and the husband's friend Henriquez's sword-transfixed corpse on the floor of his bedroom in a welter of blood while the scandalously young orphan fiancé is first chained up in a cave with a leopard skin and then thrown into an abyss ("because he loved me more than he did you!" she points out to Victoria). And there is the story that will do the work for you, Joseph and Potiphar. It is Biblical but your book is good, fine, it has a moral, it fits.
Then here was Moschovakis, forthrightly telling you that she was about to refer to a chatbot named Anna, and then referring to it, discussing it, describing its conversations with lists, writing letters to it, putting its words into her poems, borrowing its identity, playing with it, etc, without any pretense of unconsciousness toward the source; also without the assumption that you would know that source automatically, as Dacre might have assumed that everyone knew Milton well enough to make the illustration of explicit directive arrows drawn in his direction seem unnecessary or redundant. When Proust writes about the milk boiling over during a metaphorical passage in The Guermantes Way then the description is so long and detailed (I am checking this in the Moncrieff/Kilmartin version, which is all I have on me at the moment) that I think he is writing about something that happened to him recently, possibly even on the day when the passage was written. It is like a diary entry, though he abstracts it away from himself by framing it as if it is a situation that happens to us all, and can be therefore used as a fruitful example of a common problem. It is only his description that makes it familiar, though. It was unfamiliar before he began. To return to Zofloya, the book's modern editor Kim Ian Michiasiw ends his introduction by pointing out that the name itself – "Zofloya" - has no precedent that his research could discover, that it had never existed before, no possible inspiration had been uncovered, and nobody knows why Dacre thought of it.
Tuesday, June 13, 2017
Zofloya, like – all, I think: all? – the other British books I've read from the same period, regards each house as if it is a solidly established and perpetual fact of life no matter what role it plays in the story. It might function as a prison, a nice home, a place of refuge, whatever; but there they are, these immobile and effective containment objects with the human pellets flying to or from their confines. The house is empirical yet unconscious and the pellets struggle with their own agency. Richardson's Clarissa is the story of people changing houses. Charlotte Dacre's Victoria, escaping from an emprisoning house, seeks a city. Being "firm-minded" she is able to spend one night in the woods when she finds a room-substitute, "a self-formed bower," growing from a wall-substitute, a hedge. I notice this because the Oliver house in Hamsun's Pump is affected by whims. There is the question of whether it might be taken away from the family at any moment if Lawyer Fredriksen feels like it. Oliver is inspired to blackmail the lawyer, which makes him feel pleased. He has found a practical use for his own cuckolding; it is smart. Any small opportunity to exercise his independence can bolster him. The smallness or perverseness of the opportunity is discovered by Hamsun here as elsewhere; it takes almost nothing to make someone proud or angry, nothing; the forces in the spiritual, emotional, or invisible world and the physical world do not match in his book; and they cannot measure one another.
This is an idea the author tests again and again throughout his oeuvre: yes, it's true here, yes it's true there as well, and now it's true again: it's outrageous, Hamsun never gets over it – look at this, he says, peeking at you to see if you get it. (I mean that he will tell you about Oliver's triumph as if with a straight face, while you think … yes: as Hamsun must know you do … but you won't catch me saying so, he tells you by implication, sharing the same kind of stupid cunning as his characters -- their pointless evasiveness …)
He wrote endlessly about smallness; he enlarged himself on smallness. Hunger is literally nothing.
Nowhere do you see the house-uncertainty better than in two of the doors, which are only in Oliver's possession because he is relying on the real door-owner to feel too ashamed to demand his property back from a one-legged man. Oliver sells the doors to someone else; he's called out, he gets them back; he sulks over them; these doors keep flying in and out of the structure.
If you have plans to change yourself, as Fredriksen does, then someone else viewing it from their own angle will observe an opportunity for their cunning. That is what your plans look like to them. (In this respect, a Norwegian Balzacian.)
Thursday, June 8, 2017
There's one minor character in The Women at the Pump who is like someone from the early Hamsun books coming into this one; he is poor, he has set himself a task that compels him to suffer, and he will not do anything to accomplish it. "He never comes home, no he's a real oddity; he's taken it into his head that he won't come home until he's made a lot of money and can built onto the house and help us to take off," says his father. The son has never made money. He travels on foot around the countryside and plays the mouth organ for his own enjoyment, something he was good at as a child. His parents want to see him again but "he wouldn't come home until he'd become a capitalist." Of course he will never become a capitalist. Oliver, the book's lead character, tries not to become a capitalist by refusing to sell the fish he catches but he cracks eventually. It is from enjoyment that he fishes, though, he says: he does not need to fish. Meanwhile his mother is doing everything she can think of to save the household from starvation. But he does not need to fish; he does not want people to think that he does anything because he has to. And this other son, the harmonica musician, he has stated a need for himself and does not do it; he states that it must be done so that it will not be done; and he has created the thing that he has to do so that he can refuse to make it real. And so reality can be kept out; he is protecting everyone, let's say, from one version of unhappiness.
Charlotte Dacre, in Zofloya, or, the Moor, 1790, says that Victoria has fallen in love – in lust; she seduces him - with her husband's brother Henriquez, but as the Oxford University Press editor Kim Ian Michasiw points out in his introduction to the 1997 republication of the book (and this is true, easily observable, blatant, and strange), the physicality of Henriquez is not described from her perspective nearly as often as that of his servant, Zofloya, who is "of superior height," handsome, "elegant," "graceful," "noble and majestic," well-dressed, and compelling. Victoria's mental reaction to him is detailed more extensively than her thoughts about Henriquez: "Scarcely had her head reclined upon the pillow, ere the image of Zofloya swam in her sight; she slumbered, and he haunted her dreams; sometimes she wandered with him over beds of flowers, sometimes over craggy rocks, sometimes in the fields of brightest verdure, sometimes over burning sands, tottering on the brink of some huge precipice, while angry waters waved in the abyss below."
The Henriquez thoughts are sketches compared to this: "he employed her fancy by night; his form presented itself if she awoke," but there're no paragraphs of specific wandering over beds of flowers, craggy rocks, etc; nor does he have "eyes, brilliant and large" that "sparkled with inexpressible fire."
At some point it strikes even the least subtle reader that Zafloya is starting to remind them of Satan in Paradise Lost.
The love for Henriquez is something that is not happening even while someone is saying to you, "It is real, it is happening," still, your senses (as a reader, your other-than-literal understandings) tell you that it is not occurring, it will not occur, it is not really there – I found this an unsettling position.
Tuesday, May 30, 2017
The man at the helm in Knut Hamsun's Women at the Pump, 1920, tr. Oliver and Gunnvor Stallybrass, is like and unlike the much earlier men in Hunger, 1890, Pan, 1894, etc, the solitary figure who dedicates himself to stubbornness so publicly that he becomes a mystery to all the other characters. This man's covert fantasy is to be the only person in the world who can act. Everyone else should be capable of nothing but reactions. He can't manage the universal equilibrium, though; he jumps in the sea. On the day that one of my work colleagues graduated university two weeks ago his flatmate slit his wrists and walked around the house for a period of time sprinkling blood over the walls and floor in every room – his girlfriend had left him – spraying everything so thoroughly that my colleague and the flatmate's mother spent the rest of the week struggling to clean the carpet. M. saw the colleague yesterday, still wiping down the railings on the patio where the flatmate was found by the police, alive and sitting in a chair. He was discharged from the hospital within hours. As far as I know he has never helped with the cleaning. Anyway, the man in Women at the Pump is more settled than his counterparts in the earlier books, enjoying a wife, a house, jobs, children, and a recognised role in the town. He is relatively satisfied with himself when you compare him to the others. After the third child is born with blue eyes he begins to stalk his wife because he's afraid she is having an affair but then he stops worrying and doesn't stalk her. They produce more children. There is a rumour that he has fathered the illegitimate son of an elderly servant and this pleases him more than anything else.
Near the end of the book you discover that his genitals fell victim to a shipboard accident when he was a teenager so none of his wife's children could have been the result of married intercourse anyway. When this fact appears in the book it is almost as if the recalcitrance of the earlier characters has been given a shape, a point, or even an answer, as though the author is saying, after years of mystification, that things deserve to happen for prosaic and sensible reasons after all, but when you look again then the mystery of the man whose knowledge is produced by his own performance of that knowledge is still there. "One is saddled with the world one creates, as all creators are," says the author. When the man declines to repeat his jealous stalking while his wife is obviously having sex with the powerful lawyer Fredericksen then you see how skillfully he has learned to play his own trick against himself for his own benefit. Now I might think of Stevie Smith in the poem Egocentric, 1966, ending a line with the word "baboon" when all she had to do was to find a rhyme for "Star."
Tuesday, May 9, 2017
Wingfield’s innate and unconscious faith in authority and ennoblement is strangest in Beat Drum, Beat Heart, 1946, a book-length poem that spends its first half discussing the suffering of British men during and after World War I without ever suggesting that anyone was responsible for the war or that the soldiers might be annoyed at them. Instead a first-person man-voice wishes that some inhuman power would “Find me a cause | Or a catastrophe” to rouse him out of his postwar ennui, even if it kills him. Alex Davis in The Cambridge Companion to Contemporary Irish Poetry, 2003 says that Drum “counterpoints male brutality with an exploration of the ferocity that subtends female desire” but the distance between a man on a battlefield getting a bullet in the head and a woman trying to pin down her soulmate is so wide that it’s hard to take the counterpoint as seriously as the poet wants; the man-violence and the woman-violence are operating in different worlds, though Wingfield tries to bring them together by giving the woman-half of the poem language like this:
Each fibre through my frame is used, with enough
Force and guile to split apart an empire,
Or exhaust the world with strategies.
There is no corresponding reaching-out in the language of the man-part, which mirrors, apparently unintentionally, the motion that Wingfield depicts in men and women: the women grasping for the men and the men grasping for something intangible. The language around women in the man-half of Drum is casually scornful: “And tramps unwrap things from a newspaper | And women mince, and prams are pushed along”, “But now, as salesmen moving through half-lights | We might be women traipsing | The rainy suburbs, on uneven heels, | In ugliness, unkindness and in waste”. But Wingfield believes that the right man will bring a woman to a mystic point of cohesion and this will perform the same service for her as “a cause or a catastrophe” would for him.
Opening Practicalities: Marguerite Duras speaks to Jérôme Beaujour, 1987, tr. Barbara Bray, just now I found myself reading similar ideas coming out of a different writer. It would be interesting to run Wingfield’s poem through the beliefs that Duras outlines in this chapter called Men.
About writing, Duras says:
The image of a black box in the middle of the world isn't far out.
Tuesday, May 2, 2017
Sheila Wingfield: Collected Poems 1938 – 1983, 1983
Kathleen Raine’s poem Night Thought, from The Hollow Hill, 1964
C. S. Lewis, The Lion, the Witch and the Wardrobe, 1950
Enid Blyton, Hollow Tree House, 1945
Arthur Machen, The White People, 1904
Georges Bataille, Story of the Eye, 1928
(N.b. an inclusion in the list should not be read as an endorsement of the book. I decided to add this caveat when I was thinking of putting John Masefield in there.)
Tuesday, April 25, 2017
The most atypical poem in Wingfield's Selected Poems 1938 – 1983 is possibly this one, When Moore Field Was All Grazed:
When Moore field was all grazedThe other poems in the book prefer to resolve their evocations with an aphorism, a lesson, or a short passage of reflection, but Moore Field feels no need. Not Forgetting Aeneas Sylvius, for example, ends by calling everything that has happened so far
And Finnesburie ploughed
People were fiery, clever, glum or crazed;
Hard knuckled; and proud
Liars; and well-phrased.
… a reminderAnd in The Heart That Leapt the poet finishes her description of the leaping heart by calling it a
Of how short is triumph,
How it never condescends.
Shame that it shouldWhile the narrator in Waking concludes her thoughts about Lazarus by deciding
Be stilled from beating in eternity
I must, like him, with all force possibleHeart was published in 1938 and Waking in 1977, Moore Field between them in 1964; there is not a period when she systematically abandons or changes her habits in the direction that Moore Field suggests. Developments in poetry elsewhere don't seem to have affected her, a point that G.S. Fraser discusses in the introduction, saying that she was "quite outside the literary world." Ann Roper reviewing Penny Perrick's 2007 biography of Wingfield in The Independent, wrote: "succumbing to fear was largely the reason for her obscurity as a writer … it was fear that isolated her, that kept her from entering the very literary world she craved."
Try out my tongue again.
She loved her father over her mother; the same father forbade her reading and prevented her from attending university. After that, every criticism seems to have made her retract.
Moore Field looks as if it was written during a spasm of agitation that, in the end, must have seemed complete in itself, without inspirational lines at the end to confirm that the poet was thoughtful. She would have looked back over the work "in tranquillity" before it was included in the short book that would later be incorporated into the Selected, and still she kept it. When I read the rest of the compendium it is not the evidence of the agitation that seems amazing but the imaginative picture of her making a decision that contradicts the ones she made for other poems.
Every time she approved of Moore Field she was a different person to the one who liked The Heart That Leapt. Now she is a little closer to the characters in Knut Hamsun, the ones who speak as if they need to keep their ideas oblique and cryptic as if under pressure from an invisible threat. "[I]ndeed, she repressed everything that didn’t accord with her strange, self-enclosed vision of the world," said another reviewer of the Perrick biography. "Unpleasant, self-serving, snobbish, cold, hypocritical, deceitful, appalling to her children ..."
But at the same time the Hamsun characters want you to acknowledge that these feelings are intense. They need other people to understand the subterranea of their thoughts without comprehending the thoughts themselves.
My feelings towards Moore Field are something like the ones I have toward this paragraph from Hamsun's Rosa, 1909, tr. Sverre Lyngstad
It rained for two days and two nights, the fish were stacked and covered with birch bark. There was no work on the drying ground at the moment and the weather was somber and unpleasant; but fields and meadows shot up, grew thick and swayed in the wind.
I find the recalcitrance in them both very satisfying.
(In Hamsun it is the refusal to let you say the weather is bad.)
Tuesday, April 18, 2017
It's frustrating to read the Collected Poems 1938 – 1983 of Sheila Wingfield and see how often she stops (how she halts either the entire poem or else a gesture of thought) once she has mentioned one of the words that meant so much to her; kindness, gentleness, or something that stands for them, such as trees, flowers, birds, nature in general; or else she brings up nobility or honour, or things that embody them, eg, ancient kings, as if she either feels or hopes that these things are so valuable that she must sabotage her own thinking forward movement so that their profundity will not be superseded by further speculation. She is moved in Thou Shalt Not Carry a Fox's Tooth (from her last book, Cockatrice & Basilisk, 1983) when she looks at a water-wagtail on a rock in a stream and decides that "such entirety | Such lack of harm" may be "a hint | Of grace". This notion of "entirety" seems to be common to all of the things she prefers - an entirely peaceful scene, or the king as an ultimate figure - an invocation of some spot beyond which she cannot go. Probably she saw herself overwhelmed and compelled to stop when she reached these points, possibly she even wrote in order to stop writing. "We wish to explore the vast domain of goodness where everything is silent," Apollinaire, La Jolie Rousse, 1917, tr. John Berger.
Monday, April 10, 2017
Walking through the Getty Center last weekend I caught sight of a painting that I recognised without knowing how I recognised it or why, and as I was recognising it I had two impressions at the same time, one, that that it was important and intelligent, and, two, that it was mediocre or ordinary.
I knew why I thought (without seeing it clearly yet) that it was mediocre or ordinary, because it was neither huge nor small, there was nothing in the picture that tried to impress you; the colours were low-key blues and browns and there was a lake in the middle; it looked like an ordinary landscape, not Dutch, but with a similar placidity. And it seemed especially flat because I had been looking at Rubens' green and red Entombment, c. 1612, which was at the opposite end of the same room.
Then, although I was not seeing any more details, I realised that it was one of the two paintings I had been reading about only a few weeks before in T.J. Clark's 2006 book The Sight of Death: an Experiment in Art Writing.
The idea that this was the same painting I had been reading about did not interest me very much. I could remember some of the things Clark had said about it but they did not change, I thought, my way of looking at the work now; and primarily I remembered how irritated I was at the end of the last chapter when he waited in the last rooms of the National Gallery recording cutting thoughts about visitors who were ignoring the other painting he describes in the book, Poussin's Landscape With a Man Killed by a Snake, 1648. "[F]or several hours during the day thirty-plus people stream past it, one or two of whom give it a passing glance."
Too often at the end of gallery visits I have used up almost all of my time on other work and the terminal rooms have to be sprinted through against my desires. At the end of that visit to the Getty I wanted to stay longer with Lorenzo Lotto's The Madonna and Child With Two Donors, c. 1525-30, and also Jacopo Bassano's Portrait of a Bearded Man, c. 1550, which has an enigmatic grey shape ballooning in from the left side of the canvas. To the artist this must have been the shadow of the man's head but there is no pictorial evidence that the greenish background is actually a surface that would enable a shadow to exist and instead it looks as if someone has laid in the canvas flat on the ground and dropped a cup of grease on it. The man is looking away. Another painting in a different Getty building shows you a group of clean middle-class people gathered in a public place to enjoy the sight of a multi-coloured featureless biped performing an unidentifiable action on the paving in front of them. The label identifies it as a puppet but it might as well be a monster and I picture it as one.
Sunday, April 2, 2017
Going back repeatedly over several days to Czurda's Almost 1 Book | Almost 1 Life I decide that what I like about it are the lines that feel like non sequiturs whenever I come across them, these cousins to the "rare, almost archaic phrases" that Proust's narrator discovers in Bergotte and which have no real force out of context: "mistresses are normal in aristocratic circles she thought and handed him his fur hat" (Mutilation With Intent). It's because of Proust that I think of them as long excerpts even though they are almost always short, or shortish anyway: but I still have that impression; he says:
I now no longer had the impression of being confronted by a particular passage in one of Bergotte’s works, which traced a purely bi-dimensional figure in outline upon the surface of my mind, but rather of the ‘ideal passage’ of Bergotte, common to every one of his books, and to which all the earlier, similar passages, now becoming merged in it, had added a kind of density and volume, by which my own understanding seemed to be enlarged.
The surprise is similar each time; therefore I can open the book anywhere, and have the pleasure that you might have in a nice dream: look, you say; we're flying again, we are aware of our situation. Books that can be sampled anywhere have to be developed by the reader who adjusts themselves internally and unconsciously as Proust's narrator does until they have their conception of the object in a state that can be regarded in the way that a petroglyph artist so many centuries ago must have regarded (judging from the way they treated it) a rock, the figures positioned without regard for the edges of the space, and no apparent idea that in centuries to come the idea of compositional framing would come to seem necessary. So, similarly the book, once you have developed it properly, has no shape or beginning, middle, end, no form like that: you have reformed it to a prehistoric ideal.
Sunday, March 26, 2017
Reading Swann in Love again in the Moncrieff/Kilmartin translation and arriving at the line about Swann's jealousy resembling an octopus "which throws out a first, then a second, and finally a third tentacle, fasten[ing] itself irremovably first to that moment, five o’clock in the afternoon, then to another, then to another again" I'm struck by the stated absence of unification between the person and the memory (since the octopus that touches something could easily have been an amoeba that absorbs it, but no: an octopus retains its separateness from a thing it holds) , thinking that memory and human being in this book are like a pair of lovers under the same author, meaning they exist at a distance and cannot approach one another without some kind of mistake, trick, accident, or bit of good or bad luck. (Here it is Odette writing a letter to Forcheville). The conceptual movements of lovers and memories are governed by an unplanned set of rules. They cannot be consciously tricked. And the same frustration sits behind Proust's recollection of both phenomena: the lover or memorist has no control; they grope, they are gripless.
Friday, March 17, 2017
The curtness of Elfriede Czurda in Rosmarie Waldrop's 2012 translation, Almost 1 Book | Almost 1 Life (a combination of two books originally published in '78 and '81), is something like Beckett's mutter in How It Is, which is a tone of resistant exhaustion (if that's a reasonable interpretation) that seems to wear down the speaker after even the shortest utterance; then the strength or insensitivity is regained for a moment, the next few sentences uttered, then the gap again with an implied rebuilding below as the speaker hardens themselves or takes another breath towards perishing. Czurda is not – now that I think about it I am not considering very much of Czurda here, mainly pieces like Paranoia I: the rearrangement of words in that style, whereas elsewhere it is more Stein, not rationed.
But the speaker in Paranoia I has a constellation of fairytale things: a virgin, some wolves, and a monk's robe; appearing in different configurations. And all through the book there is a love of storytime adventure details: the journey through a jungle in all that matters is the road, the vision of the grandfather galloping across the steppe on a gelding, the desire for some sort of joy, fun, or figuration, the speaker not really despairing, or at least they are rescuing or distracting themselves.
claudius takes the rifle's pine smell and hands it to the virgin paranoia is contagious even a pine smell could have contacted it and rushed to the pater and borrowed his robe the robe would have hidden it since the hole had been mended
Meanwhile Vernon Watkins was not as much like Edward Thomas as I thought he'd be: more rapt in glory effects, more in love with heavenly endings, messages of hope, etc; softer, as if the lure of that romantic distraction or variety is too much for both of them, and it coaxes them off into metaphor, Czurda corkscrewing inwards with it, Watkins working to stream out (I like Czurda very much, I want to add --).
Friday, March 10, 2017
Seeing Arno Schmidt referred to as "the German Joyce" (a phrase everywhere) makes me think of the essential difference between Joyce's creation of Bloom or of anyone in Finnegans Wake, and Schmidt's attitude towards Kolderup, which is so detectably mindful and anxious as he places the importance of the character above that of the atmosphere – this character needing to have their completion as if they were a person who could deserve things. And the wordplay that Schmidt establishes refers back not so often to the deep history or myths that Joyce implicates in all human civilisation but to the desires of the characters, their bodies, or their behaviour, beholden to disgust, or lust, irritation, manners, itching, dripping, etc; Butt telling Kolderup that he is "smiling supersilliously" in Act Five, Scene Four, or a man getting "invulvd with all the duennas who run into=him, à conto his >well-larded doubull pouch" in Act Three, Scene Two. This is not to say that Joyce doesn't implicate bodies in his work, but Schmidt (and I may be wrong) seems to dwell more quick gratifications or itches than on settled habits of bodily preference such as kidneys for breakfast. The way he writes must be helping me with that impression: it's not relaxed. The bifurcating and reassembling of the words is being done to increase the amount of flesh in the book and make it superhumanly ridiculous. Joyce's bodies stay closer to the humanly ridiculous and don't go this far beyond it into the monstrous, smelly abundance of Atheists (Schmidt stresses smell a number of times …).
Friday, March 3, 2017
Trying to parse the difference, in my own mind, between the early (1949-64) short stories in Arno Schmidt's Collected Stories, 1996, and his longer School for Atheists: a Novella = Comedy in 6 Acts, 1972, I come back to the idea of sex: one-dimensionally randy in the Collected (the separate shorts tending to repeat the same Benny Hill barnyardery) but finding new permutations in the Atheists, this book much longer than anything in the Collected (three hundred pages in the 2001 Green Integer translation by John E. Woods), with a fair number of characters coming and going more or less rapidly so that a greater number of variations become possible even when the same act is being described.
This is accentuated by his new technique (practiced across the duration of Zettel's Traum, 1970) of dividing a page into columns with asides printed in one column and the ongoing story in the other (footnotes becoming sidenotes), which gives you the effect of a wider surface and more complications. The story seems more vivid simply because it is more changeable, the movement of the randiness and misogyny seem open to alterations (not shut down into pursuit, as it often is in the shorts) and there is a sense of pleasure that does not come from the sex itself (the descriptions are not pleasurable or erotic and the people in them are usually not having any fun that might be transmitted to you since the author frequently experiences body horror or Rabelaisian disgust) but from change.
There is also the Prospero figure of William Kolderup, towards whom the author feels a sentimental kindness that saves the character from the complete humiliation that the book hands out to other people. When I realised that the story was going to end with him then I anticipated the soothing descent (soft ramp into after-story oblivion) that would be there. I thought, "He doesn't have the heart to dump Kolderup."
Thursday, February 23, 2017
Butor's Letters from the Antipodes is a reaction to Australia but not a book about Australia; for though the material it draws on is factual documentation it is not a factual book. The complexity of the structure, its dependence on interruptions, somehow places the facts into the context of an impression, without the network of dependence that facts are supposed to have on one another.
Perhaps the sense of independence (of things happening on their own and being reported on) is essential to the impression that factual things are happening; that a piece of writing is factual. When, instead, you have the feelings of the author replacing the independence of natural logic, its networks being assumed into one central thing (that is somehow understood as if it were not natural, or it's natural but not nature …).
Pam Brown's article in the latest issue of Cordite ends by suggesting that Antipodes is a book for the internet age since "within the framework the reader is able to scroll or to browse fluidly and open the text up to a thematic encounter at any chosen point." I've been going back and forth over that idea ever since I read it, first disagreeing because the machinery you would have to learn before you could "browse fluidly" seems so perverse, and the author's presence, as I've said, is always with you, never invisible in the way that the intelligence of the internet seems invisible (Butor's invocation of Raymond Roussel is not appropriate only because they both visited the same continent).
But Butor's book is like the internet in that it does not mimic or complement any of its fragments: it is not sympathetic to Captain Cook's memoir, it does not mind that the Nude Girls ads in the Brisbane Courier-Mail were not written to be run together in one line; it does not care that the Jules Verne novel it borrows from, In Search of the Castaways, 1867-68, is supposed to be a tense adventure, it will arrest the action whenever it likes. Likewise the internet does not care if an article or story was written to reward sustained attention from the reader; it will exert a resistance to the structure of the individual objects; it will shatter and disturb them, it will subvert them with its sustained lack of care and attention, which is apparently eternal and bottomless, and will outlast whatever effort they can exert; it asserts itself as the dominant framework through which the world is anticipated.
You notice that though Butor described himself as an author who was addressing a subject (Australia) to French readers who were generally unfamiliar with it ("I feel that I'm a pioneer in French literature"), he does not try to make it clear and felt, whereas his Spirit of Mediterranean Places, 1986, describing countries they would already know, is clear and plainly written.
Tuesday, February 14, 2017
If The Porthole is a mimicry of a collage, in that no source material has actually been cut apart, and Tristiano is a collage created out of (primarily) a single person's work in slightly different modes, then Michel Butor's Letters to the Antipodes, 1981, is closer to the process that creates the type of visual collage people are used to: multiple sources, disassembled, and placed back together in a new order; some things left out, others emphasised by their placement. There are strategies in Antipodes that don't have equivalents in the other Butor books that I've read, such as the word "red" inserted in the joins between segments, and the names of authors added to the ends of the excerpts sometimes ("VERNE," "COOK") and of course the entire text being printed in red ink; then the "ooo" at the bottoms of the pages; this constant reassertion of himself as a controlling force over a text that he has not, for the most part, written, (though letters from himself have been cut up for material too), these methods that resist his own disappearance or effacement.
Tuesday, February 7, 2017
Adriano Spatola was in Gruppo 63 with Nanni Balestrini, Umberto Eco, Amelia Rosselli - whose selected poetry in translation I read last year, Locomotrix, 2012 – and a list of other names. I wish I knew more about that movement.
Describing the Balstrini book at slightly greater length than I have so far:
In 1961 I created Tape Mark I, a poetic experiment made possible by using the combining processes of an IBM calculator (which was the name given to computers back then). A series of pieces of sentences were put together one after the other, until they formed a sequence of verses, following simple rules transformed into algorithms which guided the machine. The number of possible results was huge, and just a small number of variants were published in the Almanacco Bompiani 1962.
He was going to try the same process on a novel but the work of reshuffling the sentences for each copy would have been too onerous. "The printing technologies of the time did not permit the realisation of such a project." A single book was created in 1966 and named Tristiano, "An ironic homage to the archetype of the love story." That last line must have been the modern blurb-writer's inspiration for the sentence, "Inspired by the legend of Tristran and Isolde," which occurs close to the beginning of the first paragraph on the back cover of my 2014 translation as if Tristran and Isolde is a key selling point. The headline at the top of the paragraph reads, "A love story that tests the limits of literature". The love story element in Tristiano consists of two figures, both named C (most of the proper names in this book are C, including those of towns and cities, so that in some sentences C and C, who may be cheating on C with C, are travelling to C), but referred to generally as "he" and "she", hugging, arguing, driving together; and appearing in other sentences that indicate a partnering idea. "He massaged her shoulders and smiled at her," for example. But the constant insertion of further sentences that have nothing to do with them -
The right side looks like an undeveloped film or a specimen on a slide.or
Creeping thyme Thymus serpyllum the horned poppy of the Alps Papaver alpinum var. achantopetela the bitter Nordic buttercup Ranunculus acer borealis there are still a few examples of Thalictrum alpinum the Atragene alpina var. sibirica in the Alps.
for instance, or
A very simple almost banal story that could be summarised in a few lines.
- which I understand as a sign that Balestrini collaged his own preparatory notes about the work into the work itself – these lines, appearing wherever the computer put them, kill the possibility of any forward momentum. This (did I say so before?) is something I find absolutely peaceful. No sentence can be understood or relied on as the consequence of any other sentence. Then there is a patch of calm around each one that seems unimpeachable - a sense of platonic equality - making Tristiano the most unnatural book that has ever been written.
Monday, January 30, 2017
As I look at The Porthole again I believe that I could spend a long time going through the book page by page and listing all the variations that Spatola finds in this thwartation or resistance play. Why did Samuel Richardson write books that put him (not him but his written voice) in situations of apparent anxiety and why did he (his voice) exacerbate those situations instead of ending them? Asking, "Why did he create such a perfect character as Grandison?" might be something like the same question. You picture a man observing his voice as if he is watching a very exciting film. Spatola describes a war in which his character Guglielmo takes part on both sides at once (meaning that the name "Guglielmo" is partaking in contrary actions simultaneously in different places), torturing people, stealing horses, etc, baffling the normal expectation that an author who writes about conflict will ask you to sympathise more with one body of combatants than the other. This is a bit shocking: shouldn't he give you a position; shouldn't he find some noble rebels or reluctant army recruits or something to sympathise with? Removing a dead war-horse's shoes, the narrator 'I' also removes its "glasses, watch, ring, gold teeth, hair, and orthopedic limb." I think of Alice in Wonderland's argument for the dominance of algebraic principles in language. By insisting on the vigilant mediation of words, the Wonderland characters point towards a hypothesis of language that has been changed from a common property to a private one. As a Wonderland person you are not inevitably unhappy. You appear abrasive to others, but your privacy ensures your character. It is like having a house to live in. If Alice could handle language algebraically like the others then she would not have to worry so much about warping and stretching. She would be the manipulation of formula.
The inhabitants of Wonderland are living machines in costumes. (Is a living machine also a malfunctioning machine?) Reading the art historian T.J. Clark's 2006 book The Sight of Death I notice how often he refers to boundaries in his work; how he notes the overlapped straightnesses of the landscape in the two Poussin paintings and the outstretched arm of the fleeing individual in Landscape with Man Killed By a Snake, c. 1648. I am interested in his appreciation of the stillness this helps to create upon the canvas; and how his description of a real event, a trip to Michael Heizer's Double Negative earthwork, 1969-1970, is a lifeless sketch. The people in the car gave a "great shout" when the cutting finally comes into view, he says, a phrase so routine in British English that he can rely on it to represent nothing much. Returning to the boundaried world of the paintings he goes back into evocation again. Double Negative has not been an opportunity for thought. Eventually he comes to this idea about the intersection between the painter and the world: "The lake's level, or the balance of branches on a tree – human beings only take advantage of order already present. It is just that nature gives no such clear priority to such orders." It will be interesting to see if Heizer really goes through with the plan to shore up Double Negative with concrete.