here thinks a pink slip

I'm going back to the Matthews poem. Separation in this poem is not the state where you natively begin your life but a state into which you move by acquiring shame. Shame has been added to you and a new creature has evolved. The people in the bar have picked up a particular kind of shame and now their species of creature can be classified; it has particular attributes, which the poet describes like this: "None here thinks a pink slip | ("You're fired," with boilerplate apologies) | is underwear. None here says "lingerie" | or "as it were."" These are his characters, he reads their minds, he knows what they think about pink slips; he is possibly thinking of actual people he has met and as he judges their behaviour and speech ("We speak Demotic") he decides that if he said the words "pink slip" they would not think of underwear, he takes this belief, he makes this his hint, and why not a different hint, why "pink slip" and not -- unanswerable question, he's dead, and the whole brain gone.

His men are anonymous, they could be anyone, and anyone who has those experiences can have this shame, the narrator of the poem has shame, and it seems to be assumed that the reader will understand this shame situation as well. But separation in Freya Stark and Ernestine Hill is not attached to shame; it is a product of the material universe and they present it as a person's indigenous state, or at least the state that other people occupy when these two travel writers meet them, and those strangers exist there without explanations.

Hill's man in the gulley with the mad chicken does not have a history, or a reason for his chicken, he is a man with a chicken, the chicken is mad, and he is desperate, and there they are, these phenomena, without the explanation that would have accompanied them in the work of the other travel writer Peter Matthiessen; they do not come trailing clouds of glowing reason from a birth that the author has imagined -- their author does not soothe them -- she leaves them squatting on the page -- she exposes them -- the wind beats their peaks --

The world in Stark and Hill is primarily a material world, more sensuous in Stark's case, more sensationalist in Hill's, but material in both. This leads me, along a pathway that is open to myself though no one else, to the subject of Dorothy Dunnett, who was recommended to me months ago by someone who had been reading her at bedtime and couldn't get to sleep. Whenever anyone recommends anything I will say yes, unless I know of the author already, and then I tell the good kind person who is making the recommendation that I do not want to try the collected works of Lee Child.

Try James Patterson, said someone else, years ago, and when I opened the book I saw an entire paragraph taken up with the one word, "BANG." This kind of prose that was once upon a time experimental has caught on, I thought. The writer does not expect the reader to be confused by a sentenceless BANG. The last line in the paragraph before the BANG was something like, "He pulled a gun," or, "He fired his gun." What brains we have, I thought: we are able to see these three letters, gee yew en, and this BANG and we imagine that a man's finger has been resting next to a trigger, now has utilised his musculature in the drawing of that fingertip closer to his body, now a bullet has leapt explosively out of a hole (but we probably think all this in summary, we have a vague impression of an action which, if broken down, would look like this, but anticipated wholly has to be described with a word that is not like any of those individual actions or even hints at them; in fact it could describe a million other situations -- that word is threat -- or excitement --) and soon the two co-authors of this book might stop writing about the main character because he will have been described with the word "dead" though that is almost guaranteed not to happen for the rules of this genre forbid the realisation of that possibility, a situation that affects poetry too, or did in the 1790s because Wordsworth mentions it in the Preface to his Lyrical Ballads (1798), "It is supposed, that by the act of writing in verse an Author makes a formal engagement that he will gratify certain known habits of association; that he not only thus apprises the Reader that certain classes of ideas and expressions will be found in his book, but that others will be carefully excluded," and so, applying this same logic to the genre of serial detective action thrillers, I will predict that the hero of that James Patterson book was never described with the word "dead" and instead he was compelled to retaliate and destroy or disable the character whose existence led to the BANG.

From those two sentences I prophesy that piece of action. Anyone who has read Thomas Hardy's poems will be able to guess that I lifted the Wordsworth quote from the introduction he wrote for Late Lyrics and Earlier, which was published in 1923; following on from that you might decide that Henry Matthews one night in his local bar overheard a man saying, "Pink slip."

shared culture offers camouflage

Speaking of travel writers, their individualities and primal connectednesses, reminds me of Ernestine Hill, the Australian journalist who recorded the stories about the band in Darwin and the desperate cobbler down the gulley with "a ragged little hen, crazed with heat" turning "over and over in vertigo. 'It won't die,' he assured me. 'I wish to God it would'" -- she wrote -- characterising her book with an interest in the grotesque that Stark possesses gently and Matthiessen not at all, since he is in the market for a human race that is primally connected through its rituals, and not one in which an Australian can distinguish himself with non sequiturs and a chicken, this man separating himself from Hill twice, once with his chicken and once with his non sequiturs, which are not part of any ritual, or not a ritual that anyone would want to share with him, for the chicken-man is miserable, and the ritual is only the ritual of an Australian lonely madness, a state of mind that has been described by Henry Lawson in several venues, for example, The Bush Undertaker, and it is only a marker of unity in that people who are Australian and not mad do recognise it, and acknowledge it as a potential past-time in that national resource, the bush, "the nurse and tutor of eccentric minds, the home of the weird," writes Lawson, who lived for most of his life in Sydney but obtained insights by travelling between the towns of Hungerford and Bourke in 1892 during a drought.

This chicken-man, if he had appeared in Matthiessen, would surely have been useful in a different way, and the author would have placed his remark against a cosmic thoughtfulness; it would have had some correlation with Zen, or Buddhism; his despair might have been described as a possible prelude to enlightenment, it would have been one item in a large design that might have saved him if he had acknowledged it, and as we left the man we might have been allowed to imagine that he would submit to that realisation in future, or the author might decide that the existence of this vertiginous chicken was a message to himself, or at least he would have tried to set the man's behaviour in a smoother and more detailed context (he would have done this as smoothly and sympathetically as he explains the behaviour of two women at a Himalayan temple who are wary of himself and the other hikers) or at least the presentation would have seemed less stark -- but the journalist Hill is as thrilled as a newspaper; the man is not intimate with her, nor is his chicken, and she is not visited by any Zen enlightenment; she is visited by a sense of theatre, and presents the man like a performance.

Her grotesque scenes would not seem grotesque if Matthiessen had written them. Nothing in The Snow Leopard is grotesque when he describes it, not even the wise porter pretending to be a yeti and shouting, "Kak-kak-kak! KAI-ee!" around the campfire. These people would not seem so irreparably separated from the writer, the chicken man would not have been prized as though he were a star or remote comet, as Hill prizes him, or a natural phenomenon, like an intractable cactus.

If we are all primally connected by our rituals, as in the Matthiessen book, then a thing would have to be outside that historical context to seem grotesque, it would have to seem to have come alienly from elsewhere, but you could make it seem this by perceiving it to be so, you could announce that there is no connection between this alien thing and the rituals of the Nepalese: it is an anomaly, you could say, it is not part of proper humanity I do not see the join there, between ourselves and this thing, the points of reference I expect to identify in these cases are absent, and the join is perverse or wrong; it is a polluted join, says the writer, and this separation between ourselves is unnatural, as it was in a poem by William Matthews I was reading the other day

We speak Demotic
because we're disguised as ordinary
folks. A shared culture offers camouflage
behind which we can tend the covert fires
we feed our shames to ...

(part of The Place on the Corner, a poem from After All (1998))

standing forth in low relief from the rock

So Peter Matthiessen likes integrations and primal systems. Freya Stark does not like them, or does not dislike them but they do not occur to her or they occur but do not make an impact, she cannot include them in her style, her style is a romantic not a mystic, she sees the lone person standing clear, she takes joy in things that are eccentric, and she will pick them out then assign a clear adjective or pair of them to an object to make it quickly distinct; she will set the objects apart in the sentence with the help of an "and," like this -- "the village itself, with flat roofs and arched mud gateway on a rise, and vines and fruit trees and a grassy glade of old mulberry trees where the crows cawed like English rooks in a park, were all hidden from us by poplar trees and willows."

Matthiessen is pleased when things are same and the Native American is also the Tibetan, but if Stark mentions a similarity between an item in the Middle East and one anywhere else then it is only to give the British reader (she is imagining British readers) a clear picture of this solitary event. "Like English rooks in a park."

When she wakes one Iraq morning in a thick "Scotch mist," she does not invite the reader to extend those two words, "Scotch mist," into a theory about the fundamental natures of mists, the mists in Scotland connected instinctively to the mists in Persia, this word "Scotch" uttered in a foreign setting suggesting understandings flowing secretly through the currents of the world's liquids, speaking and haunting one another as they sit suspended in the chilly air ("It often covers," she writes, "the Shah Rud Valley for days like a ceiling"), but this is Matthiessen's plan when he compares a Tibetan custom with one from Africa or the Arctic Circle; he is inviting speculation on a mystic-anthropological level, he is serious, but she is delighted, and she is not serious merely sane, and when she is knocked unconscious by near-fatal malaria she records her symptoms and spends time observing the character of the doctor, but Matthiessen appears to find his troubles more troublesome, they are a serious matter to him, and he will cure them if he can by reflecting on Zen Buddhism.

Meanwhile Stark's prose habits will not let her take the troubles solemnly; this style is too easily romantic and entertained, it repels the Matthiessen philosophy; it cannot save itself through a unity of everything but looks for a strong individuality of one, whose duty is to remain level-headed no matter what.

And this style must have been influenced by the styles of books she had read, and so those other books helped her to a legacy of this level-headedness, this faith in observation, which was recommended to the world by Lawrence Durrell and others. He edited an anthology of her writing, The Journey's Echo: selections from Freya Stark. I do not know for sure what she read but I think of the habits of the Victorian British -- she was born Victorian in 1893 -- and their observations of fossils, rocks, and rockpools, the trilobite in Thomas Hardy,* the family of the boy Gerard Manly Hopkins pacing along the shoreline, searching for specimens, and the adult poet Hopkins describing leaves or pigeons in his journal: "They look like little grey jugs by shape when they walk, strutting and jod-jodding with their heads. The two young ones are all white and the pins of the folded wings, quill pleated over quill, are like crisp and shapely cuttleshells found on the shore." (June 16th, 1873) though a mention of Barron Field's poetry at Whispering Gums reminded me how profoundly their descriptive language tripped over under the people of this same race when they tried to see Australia; for decades they could not see it and the English language in this area was purblind.

Jenny Uglow, in her biography of Gaskell, believes that Ruskin helped to make this habit of observationliterary as well as scientific; an author such as Eliot, she says, owed him a debt in this respect -- look, he said, like Hopkins in that poem -- look! look! -- you can see him in Modern Painters telling the landscape painters of the United Kingdom to look at a tree and not just jot down whatever shorthand for trees they seem to have learnt.

It was not until I had finished the previous sentence that I remembered my selected Hopkins has a painting by Ruskin on the front.




*The trilobite appears in A Pair of Blue Eyes (1873): "By one of those familiar conjunctions of things wherewith the inanimate world baits the mind of man when he pauses in moments of suspense, opposite Knight's eyes was an imbedded fossil, standing forth in low relief from the rock. It was a creature with eyes. The eyes, dead and turned to stone, were even now regarding him. It was one of the early crustaceans called Trilobites." Assume that if Hardy had been writing one hundred years earlier, before the Victorian fossil craze, then the character would have been blind to the fossil.

years from their source

The sky in Las Vegas this summer was white and clear; the walls kicked the heat back at you, the road kicked the light back at you, everything in the sunlight kicked the sunlight back at you, especially first thing in the morning, when the sun was at the right angle, whatever that was, to change your ideas about the star, now rough against your eyes, this radiant mugger that boiled the atmosphere into two large storms, of which, the first one dragged away a high school student, and the second storm washed a groundskeeper off his golf course. Twelve feet of water on parts of that golf course, said a source whose name I forget. Twelve feet looks like such a high number (due to ideas about twelves and due to the amount of water I usually see lying around on the ground in this city, which is none but rather a hard baked matte surface on everything) that I want to point it might have been inches, which would be more reasonable but memory insists on the unreasonable one, and the reasonable conclusion is not always true; for example, on the gravel verge by the intersection on that same day I saw a broken plastic flipper lying alone and unexplained, and a million other things that could have been there would have been more normal in this desert and yet undoubtedly it was a flipper.

(If you turned me into a different person then that flipper would become right now the start of an essay, the mind of the writer opening from flipper into universe, and I would start a chapter now and title it, Of The Natural Causes and Original of Flippers, following which I would record my acceptance of the seal flipper, the dugong flipper, the flipper of the majestic whale with its little eyes like a soulful pig, the bone of the whale flipper as translated into the human arm, into the dog's leg, and into the wing of the bat, then what is it to be a bat, what is it to be a whale, what is it to want to write Moby Dick, Melville moody in an attic, then I would move on to the subject of famous historical or literary moodiness, Christina Stead writing The Man Who Loved Children in a New York apartment with a bad view, her sourness during A Little Tea, A Little Chat, then I would go back to flippers again, and the webbed toes of ducks or gulls, then mention the grey bird we saw under a cliff-face in the mountains while within sight roamed two feral horses eating the grass, one black horse, one amber with a black tail, and the name of that bird we did not know, "Those ancient men of genius who rifled nature by the torch-light of reason even to her very nudities, have been run a-ground in this unknown channel; the wind has blown out the candle of reason, and left them all in the dark," I'd write, borrowing from Daniel Defoe's book The Storm, where I found my chapter title, only in him it is Of The Natural Causes and Original of Winds -- and etc, etc.)

Towards the end of the season, after months when leaving the house made me sweat piggishly, each pore a piddle, I read travel books because it was the only way to go anywhere, Freya Stark's The Valleys of the Assassins for one and Peter Matthiessen's The Snow Leopard for another, Stark British and Matthiessen American, Stark going through the dangerous countryside between Iraq and Iran ("I spent a fortnight in that part of the country where one is less frequently murdered"), Matthiessen hiking through the Himalayan mountains with a biologist named George Schaller who wanted to watch Pseudois nayaur go through its mating rituals in order to find out whether they behaved like sheep or like goats; also perhaps Matthiessen would see a snow leopard though the leopard was not a guarantee.

They hired porters for their baggage. Matthiessen admires one of these porters more than the rest because this porter has a kind of intelligent expression that suits the American's idea of an instinctive wise man. Zen Buddhism is the prime category through which Matthiessen understands the world; he measures his surroundings by integrating them into this category or determining that they do not fit. This porter fits into his category; now he can find more to say about him; the man appears to demonstrate this or that point that the author wants to make, so he is mentioned and the point is made, he is a gate and sign for an idea, for several ideas, and the author, at the end of the trek, recommends him to a porter company for an elevated position in the local porter hierarchy but the man behind the desk responds, Are you high, that man is a drunk.

Matthiessen concludes that these Tibetans have a lot in common with Native Americans. "I am struck by the resemblance between our native Americans and these Mongol peoples." There are physical similarities, there are also their "ornaments of turquoise and silver," and their beliefs: "The native American traditions are Eastern cultures, thousands of miles and perhaps thousands of years from their source." There is "the Aztec concept of existence as a dream state," for example, and "the Algonquin medicine man" would recognise the Tibetan yogi; but there are resemblances to other cultures as well, in fact resemblances to everybody everywhere, to the mysticisms of those religions born in the Middle East, and "the Australian aborigines -- considered to be the most ancient race on earth," have a dreamtime, which is a very Eastern thing, he says. Things are matched all over the earth and no fact goes unfriended. Ancient ideas have survived since primitive eras. "Knowledge" writes Jeremy Taylor in Holy Dying, "is nothing but remembrance."